profession hee makes of Christ that can winke at sinne and not bee moved at it and the Word nor prayer doth not kindle this holy Fire in him then certainely that man is a dead man there is no sparke of holinesse in him therefore I may say unto every holy man as they were used to say to Haniball that hee had fire in him but hee wanted blowing so I say unto you if you have the Spirit you have heate in you but if this heate doth not appeare at all times or at sometimes it is because it wants blowing for when they have a just occasion to exercise the strength of the inward man for Gods glory they will show that they have zeale in them and be hot and lively to good and not dead in sinne for this is the difference betweene a man that is dead and a man that is in a swone take a man that is in a swone if Aqua-vitae and rubbing of his joynts will not recover him it is a signe that he is dead so if the Word will not worke heate in you it is a signe that you are more then in a swone you are already dead in the inward man it is said of the Adamant it will not be heated with fire so I may say if the Word will not heate you when you are rubbed with it is a signe you are like the Adamant dead unto grace Secondly to this I answer that howsoever some men that are sanctified are not so zealous as are some hypocrites which is true yet I say it is no good argument to say that because counterfeit druggs and wares have the same sent and smell that the good wares have that thererefore they are as good or that the good wares have not the like but it were better to say that they have not the same and that the difference is in this that the affections have a false dye and glosse put upon them and so there is a false and counterfeit zeale and there is a true zeale As there may be yellow peeces counterfeit aswell as yellow peeces true mettall so there may be counterfeit fire as well as true fire this then I say men may bee sanctified and yet be milde and not of so hot and fiery a disposition They may not so burne in the Spirit as others doe but yet it is not good to conclude that it matters not therefore whether you be zealous or no for howsoever it is true in him yet it may be false in thee and know also that this meekenesse is joyned with much holy Zeale though it be not outwardly expressed for as certainely as where true fire is there is heate so where there is the Spirit there is zeale therefore examine whether you have heate in you if you have not you have not the Spirit The second signe whereby you shall know whether you have the sanctifying Spirit or no is this If you finde that you are not onely able to doe more then you could naturally but you have also holinesse joyned with it This signe I make of two parts because a man may do many things that may carry a show above nature and yet want holinesse but if they bee above nature and then have holinesse joyned with them then it is a signe that you have the sanctifying Spirit First I say it will make you to doe more then you could doe by nature it puts another manner of strength in you by which you are able to doe these things which before you were not able to doe as for example it will worke in you a patience above a naturall patience this wee see in Christ himselfe when he was crucified he opened not his mouth he was like a lambe he had more then naturall patience this is true in Paul Peter and the rest of the Saints Againe it works in us love above a naturall love therefore it is said that Christ was full of love hee had compassion on the multitude Againe it works in a man a joy more then naturall joy this wee see in Paul and Silas when they were in prison they sang for Ioy and the Disciples in the Acts rejoyced that they were thought worthy to suffer for Christ. Againe it workes in a man boldnesse above naturall boldnesse and therefore it is said Acts 4. 14. that they preached the Word with great boldnesse that is with a boldnesse above a naturall boldnesse and so Luther he was indued with this Spirit of boldnesse because else he would never be so bold in the defence of the truth if he had not had another Spirit in him Againe it workes in a man wisedome above a naturall wisedome 1. Sam. 18. 12. it is said of David that the Spirit of the Lord was with him and therefore Saul was afraid of him and so Abimelech feared Abraham because he saw in him a great measure of wisdome and discretion Againe it works in a man strength above naturall strength because with the strength of nature they have another added to it Againe it will make you see above a naturall sight therefore it is said they shall not need to teach one another but they shall bee all taught of God they shall see into the excellencies that are in God Now examine your selves whether you have the Spirit or no I say by this if you have this power to worke above nature For if you haue the Spirit you shall finde your selves able to keepe downe your lusts have power and abilitie to sanctifie the Sabbath power to pray power to heare power to conferre power to meditate power to love power to obey all above nature a power to forsake life and libertie riches and honour pleasure and all things if they come in competition with Christ which no man will doe except hee have the Spirit Secondly as it giues strength and other excellent qualities above nature so it addes unto it holinesse it puts a tincture and a good dye upon all your actions it warmeth the gift of the minde and puts the heart in a frame of grace many men have a kinde of strength but they want holinesse and sanctification with it now a man is said to bee a holy man when the soule is separated and divorc'st from things that are contrary to its salvation and happinesse and joyned and united unto Christ wholly and totally then and not till then is a man a true holy man it is with a holy man in this case as it is with a spouse shee is separated from others and united unto her husband therefore they that have the Spirit have holinesse with it the vessels in the time of the Law they were holy vessels because they were appointed for Gods worship in like manner when the Spirit comes into the heart it sanctifies it and makes him a holy man by making him in all his aymes and ends to pitch upon Gods glory and this can no man doe till Christ bee
he should say if you would know what will strengthen you it is the Spirit Hence note this point That whatsoever saving or sanctifying grace or strength of grace every man hath it all proceeds from the sanctifying spirit I say all the saving grace all strength of grace comes from the Spirit yet doe not mistake mee as if I did exclude the Father and the Sonne for they worke together in every act the Father workes not without the Sonne the Sonne workes not without the Father the Father and the Sonne worke not without the Spirit neither doth the Spirit worke without the Father and the Sonne for what one doth all doth but I ascribe the worke of sanctification unto the Spirit because it is the proper worke of the Spirit to sanctifie and hee is the strengthner of all grace that is all grace comes from the Father as the first cause of all things and then throùgh Christ by the Spirit Grace is wrought in the Soule Therefore these three distinctions of the Trinity is good the Father is of Himselfe the Sonne is of the Father and the Holy Ghost is of the Father and the Sonne that is the Holy Ghost proceeds from the Father and the Sonne and is sent unto the hearts of his Children to worke Grace and Holinesse in them and it must needs be so that the holy Ghost is the onely Worker and Strengthner of Grace because proceeding from such a Holy Fountaine as the Father and the Sonne is he must needes bee Holy and the way to get Sanctification and Holinesse is to get the holy Spirit For in a thing that is sent to sanctifie two things are required First hee that is sent to sanctifie must proceed from a holy Fountaine but the Spirit doth proceed from a most holy and pure God therefore it cannot chuse but be a holy worke that Hee workes Secondly the second thing required in him that is sent to sanctifie is this that he subsist in sanctification that is that he depend not upon another for sanctification but that he be able to sanctifie himselfe now this is the excellency of the holy Ghost He is sanctification and holinesse it selfe that is subsisting in sanctification and abounding in holinesse and therefore able to strengthen the inward man But that you may more fully understand this point I will show you how the Spirit strengthens the inward man and works holinesse and sanctification and this will appeare in foure things The first way how the spirit strengthens grace in the soule is this by giving unto the soule an effectuall operative and powerfull facultie and that is done by rearing the inward man in the soule and setting up the building of grace and this Hee doth by shedding abroad in the heart the blessed effects of grace unto every facultie as the blood is infused into every veine or as the soule goes through every part of the body and so gives life unto it so doth the Spirit goe through all the parts of the soule by infusing spirituall life and power into them and therefore the Apostle calles it Eph. 1. his effectuall power that is he hath such efficacy in working that he infuseth spirituall life unto the whole soule The second way how the Spirit strengthens grace is this when he hath set up the building and swept every corner of the soule then he inables the soule to doe more then it could doe by nature by putting new habits and qualities in the soule as first when a man can doe more then a naturall man can doe by nature then the Spirit hath added new habits as for example any hand can cut with a Chissell or the like instrument but if he can by it make a picture this is a worke above nature because no man can doe it unlesse he hath beene raught it So when the Spirit comes into the heart then it makes a man to doe more then naturally he can doe water you know the nature of it is cold but if you would have it of another quality then you must put a quality of fire into it So the soule is dead and cold by nature but if a quality of the fire of the spirit be added unto it then it will be able to do more then it naturally can doe therefore examine what new habits and qualities be in you whether you have a new habit of patience love hope and experience that is as patience begets experience and experience hope so where the spirit is it doth beget new habits and qualities in the soule by which it is able to doe more then naturally it can doe as I said it first builds the house and sweepes the roomes and then it fits and furnishes the roomes with new habits and qualities of grace The third way how the Spirit strengthens grace is this when it hath given us new habits then it inables and helpes us to use these habits to good And herein appeares the power and excellency of the Spirit not onely to give spirituall life and strength but also to inable us to use that strength for the strengthning of the inward man there may bee qualities and habits in the soule and yet want power to use them as for example a man that is asleepe hee hath habits and qualities but hee wants power to use them or as a man that hath an instrument that will sound well but hee wants skill to use it so many men they have habits and qualities but because they want power to use them therfore they are not strengthned in the inward man but he that hath the Spirit hath withall power to use those habits to good therefore it is said that they spake as the Spirit gave them vtterance that is they had power from the Spirit to speake to doe to use those habits which were in them thus Sampson by the power of the Spirit had power to use his strength Acts 4. 32. It is said that the Apostles spake boldly that is they had power for you must know that there may be common graces in the heart and yet want power but when the Spirit comes then it puts strength in the inward man to worke accordingly Thus it is said that the Spirit came upon Saul and hee prophesied that is hee was able to doe more then before he could doe and yet know that you may have true grace and yet now and then for the present want action you may want a power to doe ought with it and it is then when the Spirit seemes to absent himselfe from the soule and this was that which the Apostle spake of in Heb. 11. Brethren you have forgotten the consolation that is your spirituall strength and power be hid as dead and forgotten but the Spirit will returne and you shall finde your power to good againe The fourth way whereby the Spirit strengthens grace in the soule is by giving efficacy and power unto the meanes of growth which is a
and servitude that there in making brickes they did undergoe His second deceipt is this he tels us that though we sinne yet we may escape and goe to heaven notwithstanding I answer Doe but remember what God saith to this temptation Deut. 29. 19. When hee shall heare the words of this curse if hee shall blesse himselfe in his heart saying I shall haue peace although I walke according to the stubbornenesse of mine owne heart quasi dixit though I commit such and such sinnes yet notwithstanding I shall goe to heaven but marke what God saith I willnot be mercifull unto that man but my wrath and my jealousie shall smoake against him every curse that is written in this booke shall light upon him and his name shall be roâ—ted out from under heaven So Esd. 28. 12. I will disanull your covenant and your agreement with hell shall not stand qvasi dixit when a man thinkes he shall efcape hell and goe to heaven though he commitsinne he doth as it were make a covenant with hell but God saith that covenant shall not stand So Esd. 44. 11. Destruction shall come suddenly on them and they shall not know the morning thereof Indeed perhaps they say we will repent in the meane time but I wish them seriously to consider the fore-named places Thirdly the Divell tels us that though we commit finne yet we may leave it when we will But for the answer of this know it is a meere delusion for can a black-moore change his skinne Ier. 13. 23. Suppose a black-moore should be warned to come before a Prince with a faire skinne and have a weekes space to prepare himselfe and deferre it untill the last day thinking he could doe it soone enough would he not be accounted a foole yet a black-moore shall sooner change his skin then a wicked man depart from his evill way Sinne is like to sicknesse it weakens the strength of the mind of the judgment and affections and takes away all our purposes which we had at the first If a man that is sicke can keepe his strength then may a man that lives in finne keepe his and rouze himselfe up by repentance at his pleasure but it is not so its God onely that giveth repentance now the spirit bloweth were it lusteth If you say I will be sorrowfull forsake my sinnes and repent when sicknesse comes this will hardly prove true repentance for Iudas did so This repentance most commonly riseth from self-selfe-love every creature loveth his owne safety so at death a man is willing to leave sinne but this comes from nature and selfe-love because he would not goe to hell and most commonly thesemen if it please God that ever they recover out of their sicknesses they fall into the same courses againe Fourthly He will excuse our sinne by some vertues wherewith it hath affinity he will put on us palliata vitia those vices that have some neerenesse to vertue I answer howsoever the divell may use such distinctions to helpe out his baits to sinne for a time yet in the time of trouble they will not hold out but appeare as they are indeed Fifthly He makes men beleeve their nature is prone to it and they cannot leave it If I were as such and such men are indeed I could abstaine but my nature is such that it will not suffer me I answer Thou must know that this doth not excuse but aggravate thy sinne if thy nature be prone to any sinne know that the sinne is much more grievous we loathe a toad because of the venomous nature of it so God loatheth our nature because its sinfull As a drunken man that murthers another commits a double sinne one of drunkennesse another of murther which comes from drunkennesse so if our nature be prone to any sin which we commit it s a double sinne first in that it is naturall to us and originall secondly that we commit thereby originall transgressions We had you know a part in Adams sinne by propagation now if we have a hand in it our selves by our strong inclinations thereunto wee our selves are causes thereof likewise let us not therefore goe about to excuse our selves with this that because I am of an other temper then another man I may take more liberty and God will beare with us herein for God certainly will beare with us the lesse Sixthly He will turne away thy thoughts from the sinne and fasten them on something else so Iudas his eye at the first was fastened on the thirty peeces of silver but afterwards he thought of his sinne For this I commend unto you Davids practice I considered my wayes and turned my feet unto thy testimonies So looke thou first upon thy sinne before thou commit it and labour to see his cunning therein If David had seriously looked on the sinne of adultery before he had committed it he would never have done it hence is it that the Wise man councelleth us Prov. 4. last Ponder thy wayes aright c. And this is commonly the greatest deceit of all Seventhly Helabours to draw men on to sinne by degrees by a little and a little he never aggravates the sin at the first but extenuates it I answer when water hath gotten a little passage it will soone make a great breach one little wedge makes way for a greater so it may be a man commits but a little sinne at the first but afterward the Divell drawes him to commit greater A man that commits sinne is as one in a quicke sand who sinkes deeper and deeper or as a little sparke that kindles a great fire Seeing therefore the case standeth thus we ought to resist the beginnings of sin and give peremptory deniall to the first temptations And thus much for this point Now followeth the third point viz. the repentance of Iudas in these words Hee repented himselfe c. which repentance of his consisteth of three parts 1. His restitution he brought againe c. 2. His confession I have sinned c. 3. He was sorrowfull From which repentance of his learne this Doctrine That there is a false repentance confession and restitution that is very like the true repentance confession and restitution and can hardly be discerned This repentance consession and restitution which Iudas made was not true yet it was very like to true Such was that of Saul Ahab and the rest Such is the repentance of many at this day who in some good mood or in some afflictions seeme to repent but this repentance breakes as bubbles and vanisheth as the lightning in the ayre This repentance is false yet so like the true that the difference betweene them is very hard to discerne although in themselus they differ much as true gold and counterfeit are hard to be discerned asunder by us although in themselves there is a broad difference as much as betweene gold and copper This false
their deaths 2. Be not discouraged for any opposition or hatred that thou shalt meet withall what though they hate thee yet they have that within them that will approve thee Wee cannotapprove our selves to their wils affections or lusts but whether they will or not we may approve our selves to their conscienees It is therfore a basenesse when we labor to approve our selves to any by doing evill the best way is to approve our selves to their consciences and take Davids course who when Micholl scofsed at him for dancing before the Arke sayes If this bee vile I will yet be more vile so shall I bee had in honour of the Virgins So likewise Art thou hated for Religion Labour to exceed in that so shall they honour thee in their consciences and it 's better to approve thy selfe to their consciences for they indure then to their lusts for they are vanishing and their good opinion of thee shall vanish Hee that reproves shall finde more favour in the latter end then he that flatters because he approves himselfe to the conscience this onely to the lusts Now followes the carriage of the Elders towards Iudas they excused themselves saying What is that unto us Looke thou to it although they were the chiefest Agents therein Whence learne this Doctrine That there is a marvellous aptnesse in the nature of man to excuse a sinne when hee hath committed it The Pharises here were the men that moved and hired Iudas to betray Christ Iudas was but the Instrument they used and they had purposed to have put him to death although Iudas had never betrayed him yet they say What is that to us Thus also Adam having done that that was directly contrary to Gods Command yet excuseth himselfe Thus did the Kings of Israel as Asah when hee had committed an evident sinne he would not acknowledge it but when the Prophet comes to tell him of it hee falls a threatning of him Thus also did Amaziah First because all sinne after it 's committed leaves a blot in the minde which is compared to a shadow which darkens the minde so that it cannot see For that that the Apostle sayes of hatred 1 Joh. 2. 9. that such an one as hates his brother liveth in darkenesse the same may bee said of all other sinnes Secondly because actuall sinnes increase the passion which at the first made us commit it now the stronger the passions are the more is the judgement corrupted Thirdly because sinne worketh on those faculties which should judge it weakeneth the judgement and is like a blow on the head that taketh away all sense Fourthly because actuall sinne grieveth the holy Ghost and makes him depart and it is hee onely that convinceth us of sinne and therefore how can we see when hee is gone that enlightneth us And when this holy Spirit is gone then in comes the evill spirit which puts into us false reasons and so we by them excuse our selves The Use is first therefore to let us take heed of declining from God and falling into any sinne seeing it 's so difficult a thing to get out of it againe What makes us to recover but a sight of our sins Now falling into sinne blindeth our eyes wherefore it must needs be very hard to recover Seeing then it 's so hard to recover take heed of first falling into sinne for a man that is a little fallen into sinne is like a man in a quicke-sand ready to sinke deeper and deeper Suppose a man doth pollute Gods Sabbaths at the first there is sorrow for it afterward he beginnes to doe it more and more but at last he doth it with delight What is said of uncleannesse is true of all sinnes Prov. 30. 20. Shee wipes her mouth i. e. excuseth so that although she must needs confesse it to be a sinne yet in that case shee accounteth it none Secondly if thou art fallen into any sinne remember thy aptnesse to excuse it and labour to get out as soone as thou canst 1. Remember what thy judgement was of that sinne before thou fellest into it although now thou judge it small Thy judgement is like a glasse before it is crackt it shewes true but after it is crackt it representeth things otherwise then they are Thinke with thy selfe therefore how ill once thou thoughtest that sinne and seeing thy owne judgement is blinded helpe thy selfe with other holy mens judgements concerning that sinne 2. Labour to abstaine from the acting of that sinne and so will light come in againe by a little and a little and then thou wilt see the uglinesse of it for no man sees the uglinesse of a sinne untill first he comes out of it And now we come to their Answer What is that to us looke thou to it From hence againe learne this Doctrine That for the most part in the time of our extremity wee have least comfort from those which were our companions in evill Iudas here comes to the High Priests which were his companions in the betraying of Christ but they give him poore comfort What have wee to to doe with that looke thou to it Miserable comforters to a man in his extremity Now the Reasons are taken first From Gods Justice it 's just with God when men joyne against him to set them one against another Thus he set Abimilecke and the men of Sechem one against another God sends an evill spirit betweene them he can make enemies to be friends and friends to be enemies There are abundance of such examples in hystories Secondly from mans nature which is apt to love the treason and hate the Traytor he hath a love to the lust and so may love the treason hee hath a principle in him to hate the Traytor Thirdly from the nature of their love it 's for commodity or gaine or some by end or other and therefore when the commodity ceaseth that also ceaseth yea and often turnes to hatred as Ammons love to Thamar did This should teach us to take heed how wee joyne with men to doe evill It 's better to joyne to their consciences in doing well for their consciences will continue then to their lusts for they wil end and then their love to you wil end also Hence it 's said in the Proverbs That he that reproveth shall finde more favour in the end than he that flattereth Many rejoice in the love of evil company but all that love is but like glasse sodered together when God sendeth the fire as he did to Abimilecke to melt that they fall asunder and all their love ceaseth Now the next thing is Hee cast downe the thirty peeces of silver And here the Doctrine is this That that that is the greatest comfort when God once turnes his hand against us proves most discomfortable Iudas here thought these thirty peeces of silver a great matter but when once God moved his conscience he casts them away So suppose a man get
some parts but not in all parts as for example he may have a large capacity of knowledge in divine Truths yet he hath but weake affections to God or it may bee his affections are strong but his Iudgement is weake or it may be hee is strong in both that is he knowes the good and after his manner of loving hee loves the good but yet there is such weakenes in the wil that he will not yeild any true obedience unto God but it is not thus in the spirituall strength that is in the growth of the inward man for that leads him unto all growth in all parts now in the naturall growth wee say it is not a proper augmentation except there bee a growth in all parts as for example if a man should grow in one member and not in another as in the arme not in the legge we would not say that it were a growth but a disease and that many humours of the body were met together in his arme and that it were rather a signe that it should bee cut off from the body then a helpe unto the rest of the body even so the growth in any part of the soule if it bee not universall rather hurts then helpes that is it rather showes a disease in the soule then the health of the soule but the true spirituall strength that growes in all parts so much for the first difference The second difference is in the beginning and ending of that strength it hath another Alpha and Omega for the strength of the spirituall man is wrought by the Spirit and Word of God as thus the principles of religion being taught him out of Gods Word hence there is a spirituall strength conveyed into the soule for I say no man can receive the spirit of this spirituall strength but by the Gospell therefore consider what the goodnesse is that you have and how you came by it whether it came by the Gospell or no if it did you shall know it by these particulars First examine whether ever you were humbled that is examine whether by the preaching of the law you have had such a sight of sinne that hath broken your hearts if thus in the first place you came by it it is a signe that it is the true strength for this is the first worke of the Spirit when it comes to change the heart of a Christian and to make him a new Creature First throughly to humble him Secondly examine whether there hath followed a comfortable assurance of Gods love in Christ which hath not onely wrought Ioy and comfort against the former feare but also a longing desire after Christ and holinesse therefore if the holinesse that is in you be throughly wrought it doth proceed from the Spirit for this orderly proceeding of the Spirit doth make it manifest but as for the naturall strength it hath not such a beginning it is not wholly wrought by the Word it may be he hath beene a little humbled and comforted by the Word but it is not throughly and soundly wrought by the same Word but is a meere habituall strength of nature pickt out of observations and examples Againe as the spirituall strength hath a different beginning so it hath a different end the end of them are as farre if not further differing as their beginnings for as the holinesse that is in a Holy Man ariseth from a higher Well-head so it leads a man to a more nobler end then the naturall strength for the end of the spirituall mans strength is Gods glory that he may yeild better obedience unto God that hee may keepe truth with him and keepe in with him that he may have more familiarity with him and more confidence and boldnesse in prayer in a word that hee may be fit for every good worke But the end of the naturall strength is his owne ends his owne profit and pleasure and his owne good for as the rise of any thing is higher so the end is higher as for example water is lift upon the top of some Mountaine or high place because it may goe further then if it were not so when a man is strong in the inward man he is set up higher for another end and that is to please God and not himselfe and thus much for the second difference The third difference is this he that is spirituallystrong is strong in faith The strength of the inward man is faith but the strength of the outward man is but morall strength an habituall strength of nature it is faith that gives strength a man is not a strong man in Christ or in the inward man that hath not a strong faith Strong faith makes a man or woman strong that is it is that which makes a difference betweene a spirituall man and a naturall man for as reason makes a difference betweene men and beasts so faith makes a difference betweene a holy man and a wicked man as for example take a Philosopher that doth excell in other things as in humane knowledge such goe beyond other men yet in matters of faith and beleeving they are as blind as beetles and the reason is this the one sees and doth all things by faith but the other onely by the light of nature and this is the same that the Apostle speakes of in Hebr. 11. of weake they became strong that is because they had faith and were strong in the faith and trusted and beleeved and hoped in God therefore they became strong they did that which other men could not doe that wanted faith Sisera might doe as great things as Gideon but here is the difference Gideon doth them all out of Faith but the other doth them but from nature and so Socrates may in worldly things be as wise as Paul that is as wise in understanding and in policy by reason of excellent outward parts as Paul but here is the difference Paul doth all things out of faith but Socrates doth not therefore the Apostle saith 1 Tim. 4. 10. Wee are strong because we stand in God that is we have a strong faith in God and that makes us to withstand all the assaults of men and divels I say this is that which makes a difference betwixt us and the men of the world Diogenes may trample under his feete the things of the world as well as Moses but Moses by faith chose rather the one then the other Hebr. 11. 24. Faith in Christ made him to choose grace before the things of the world but it was not thus with the other his contempt of earthly things was not out of faith as Moses was who had respect unto Gods Commandement and to his promise for then and not till then is a man spiritually strong when hee will let life and riches and honour and pleasure and liberty and all goe for Christ the naturall man will never doe this this is the onely property of faith a supernaturall
speciall meanes for the strengthning of the inward man for as hee sets up the building and furnisheth the roomes and gives power unto the soule to use them so that which makes all these effectuall is this when hee gives power and efficacy unto the meanes that are for the strengthning of the inward man now you know that the Word is the onely meanes to worke new habits and qualities in us to call us and beget us unto Christ. And if the Spirit should not adde this unto it namely efficacy it would never beget us unto Christ therefore this is the meanes to make all effectuall it gives a blessing unto the meanes of grace the Word alone without the Spirit is as I told you but as a scabberd without a sword or a sword without a hand that will doe no good though you should stand in never so much need therefore the Apostle joynes them together Act. 20. 32. he calles it the Word of his grace that is the spirit must worke grace by it or else the Word will nothing availe you Againe prayer is a meanes to strengthen the inward man but if the Spirit bee nor joyned with it it is nothing worth and therefore the holy Ghost saith pray in the holy Ghost that is if you pray not by the power of the holy Ghost you will never obtaine grace or sanctification The Spirit is unto the meanes of grace as raine is unto the plants raine makes plants to thrive and grow so the spirit makes the inward man to grow in holinesse therefore it is the promise that God makes unto his Church in the Scripture that hee will powre water upon the dry ground The heart that before was barren in grace and holinesse shall now spring up in holinesse and grow strong in the inward man and this shall be when I shall powre my Spirit upon them therefore you see how the Spirit doth strengthen grace in the soule by building and setting up the building of grace in the soule and then by furnishing the roomes with new habits and qualities of grace and then by giving power unto the soule to use those habits to good and then by giving a blessing unto all the meanes of grace The use of this stands thus If the Spirit be the onely meanes to strengthen the inward man then it will follow that whosoever hath not the holy Ghost hath not this strength and whatsoever strength a man may seeme to have unto himselfe if it proceed not from the Spirit it is no true strength but a false and counterfeit strength for a man may thus argue from the cause unto the effect the true cause of strength must needs bring forth strong effects and on the contrary that which is not the cause of strength cannot bring forth the effects of strength so I may reason that no naturall strength can bring forth the strength of the inward man because it wants the ground of all strength which is the Spirit and therefore you may have a flash or a seeming power of strength such as the Virgins had Matth. 25. that seemed to be strong in the inward man but it was but a fained strength because they had not the Spirit it is the Spirit that must give you assurance of salvation and happinesse And I have chosen this point especially in regard of the present occasion the receiving of the Sacrament before which you are especially to examine your selves whether you have this or no which if you have not then you have neither strength in the inward man nor any right or interest unto Christ For I may well follow the Apostles rule that they that are Christs have the Spirit 1 Cor. 2. 10. The Spirit searcheth the deepe things of God which hee hath revealed unto us by his Spirit Ephes. 1. 13. You were sealed with the Spirit of promise Rom. 8. 11. That they should bee raised by the Spirit that dwelleth in them and againe as many as are led by the Spirit of God they are the sonnes of God thus you see that it stands you upon to examine your selves whether you have the Spirit but above all places there are two places which prove the necessity of having the Spirit the one is this place which is my text That you may be strengthned by the Spirit in the inward man and the other is the place which Saint Iohn hath in 1 Iohn 3. 14. By this wee know that we are translated from death unto life because we love the brethren it is a signe to judge of your spirituall strength by your love if we be united in the bond of love it is a signe that wee have the Spirit and having the Spirit it is the cause that we are translated that is changed so that you must be changelings from sinne to grace before you can be saved Examine therefore what effectuall spirituall strength you have what spirituall love there is amongst you and so accordingly you may judge of your estates whether you have any right or interest unto Christ and that I may helpe you in this thing I will lay downe some signes by which you shall know whether you have the Spirit The first signe whereby you shall know whether you have the sanctifying Spirit or no is this if you have the sanctifying Spirit you will be full of fire that is it will fill you with spirituall heat and zeale now if you finde this in you then it is the sanctifying Spirit and therefore Iohn saith of Christ Matth. 3. 11. that hee will baptize them with the Spirit and with fire that is he will baptize you with that Spirit whose nature is as fire that will fill you full of spirituall heate and zeale and therefore it is said Act. 2. 3. that they had tongues as of fire and againe it is said that the Apostles were stirred up with boldnesse to speake that is when they saw God dishonoured this Spirit kindled a holy zeale in them it set their hearts on fire it set their tongues on fire so when the spirit enters into the heart of a Christian it will fill it full of heate and zeale the heart the tongue the hands the feete and all the rest of the parts will be full of the heate of the spirit And it is unpossible that any man should have true zeale except hee have the spirit therefore it is said that they spake with new tongues as the spirit gave them utterance they spake with a great deale of zeale of another nature and qualitie then they did before Well then examine what heat and zeale you have in your actions so much heate so much spirit Hee shall baptize you with the Spirit and with fire If you have the sanctifying Spirit you shall know it by the zeale that is in you in the performance of holy duties therefore I say this is an excellent signe whereby a man may know whether he have the spirit
his As in the Canticles the Church saith I am my beloveds and my beloved is mine that is because hee is my husband and I am his spouse therefore I will labour to be like him in holinesse and our Saviour prayeth for this holinesse for his Disciples Iohn 17. 17. Sanctifie them through thy truth thy Word is truth the Word is the meanes to worke holinesse in them when the Word comes then comes holinesse but when profit or pleasure comes to take place then the Spirit of holinesse is as it were pluckt from them but when they have the Spirit then they see the vanity of these earthly things and therefore it is that men are deceived with false and counterfeit wares because they want the Spirit of discerning but when the Spirit of God comes into the heart of a Christian then it showes him the vanity of these things and this he doth by enlightning the mind and therefore it is that they are kept from playing the adulteresses with these things because they have the Spirit of discerning Now examine what strength above nature what conjunction of holinesse have you with it what Spirit of discerning have you are not these things in you then you have not the Spirit The third signe whereby you shall knowne whether you have the Spirit or no is this examine when and by what meanes it came into the heart this is the signe that the Apostle makes in Gal. 3. 2. Did you saith hee receive the Spirit by the workes of the Law or else by faith Preached that is if you have the Spirit then tell me how came you by it when and by what meanes came hee first into the heart But here all the question is how a man may know whether the Spirit be come into the heart in the right manner or no. To this I answer that this you must know that the onely meanes to receive the Spirit into the heart the right conveyance of the Spirit into the heart is by the Word purely preached when it comes in the evidence of the Spirit purely without the mixture of any thing of mans with it and further you shall know whether you have received the Spirit by the preaching of the Word by these two things by the antecedent and by the consequent First you shall know it by that which went before if the Spirit hath beene wrought by the Word then there will bee a deepe humiliation wrought in the soule for sinne and then Christ and the Spirit comes into the heart and begins to cheere up the dejected soule and strengthens the inward man and then thereupon there will be a thorow change wrought in the whole man and it must needs be so because the nature of the Spirit is first to pull downe what mans corruption hath built and then to lay downe the foundation of the spirituall building humilitie and then after to reare the building of grace in the soule as for example if you would know whether the plants receive vertue from the Olive or no then you must know that first they must be cut off and then they must be ingrafted in and then see whether they have the fatnesse of the Olive and then whether they beare the Olive leaves so a man that hath not received the Spirit by the word hee shall see it by the ripenesse of sinnes the corrupt branches the bitter fruite that comes and is brought forth by him but on the contrary if the Word by the Spirit hath cut you down and humbled you throughly in the sight of sinne and then ingrafted you into Christ by working in you a saving justifying faith and if it hath then made you fat and well liking in grace that you have brought forth better fruit then you could before then certainly the Spirit came into the heart the right way and workes in the right manner but as I said it will first humble you by the Word as in Iohn 16. 8. the Spirit shall reproove the world of sinne of righteousnesse and of judgement First he will reproove them of sinne to humble them Secondly of righteousnesse because they have not beleeved the all-sufficiency of Christ. Thirdly of judgement that they might change their opinions that they might doe these things and bring forth such fruit as is agreeable unto God Will. Secondly consider the consequence that is looke to the thing that followes the Spirit where it comes for where the Spirit comes it workes a thorow change in the soule I call it not a bare change but a thorow change for as there may be a glistering shew of something that is like gold and yet no gold so there may be a cessation from sinne and a change from sinne but not truly or thorowly and so not at all for what will it availe Herod to forsake some sinne and like Iohn well in some things if he will not forsake all and like Iohn in the reproofe of all in like manner what if you change your opinions of some sinnes what if you esteeme some sinnes to be sinnes indeed if you have not the like opinion of all whatsoever you thinke of your selves as yet you never had the Spirit therefore if you would know whether you have the sanctifying Spirit or no in you then examine whether there be a thorow change wrought in you that is whether you doe not onely esteeme every sinne to be sinne but also what spirituall life you find in you I say you shall know whether the holy Spirit be in you by this if you find your owne spirit dead in you and Christs Spirit quicke and lively in you and this you shall know also by your affections if you have other affections both to God and Christ to holinesse to the Saints than you had before it is certaine you have the Spirit for this is that which followes the Spirit for when the sanctifying Spirit comes into the heart of a Christian it works another kinde of love in a man then a man naturally hath and again it makes a man to live another kinde of life then he did before thus it was with Paul in Galath 2. 20. Thus I live yet not I but Christ in mee that is there is a proportion and likenesse betweene the life of a Christian and Christ that is when the Spirit enters into the heart then it begins to put off the old man and to put on the new man it will put off its owne spirit and strength to good and put on Christs wholly yet mistake mee not I say not that the substance of the soule is changed for the soule in substance is the same as it was before but here is the difference when the Spirit comes it puts new qualities and habits into it alters and changes the disposition of it gives it that sense which before it felt not and that sight which before it saw not Hence it is throughly changed in
such let them now humble themselves and seeke the spirit with earnestnesse that ye may be renewed that ye may be strengthned and quickned to good and received to favour againe but if you will not but continue in this condition still you have but a name that you are alive but indeed you are dead Rom. 6. 8. it is said that they that dye in Christ shall live in him if you once live the life of grace and have received the sanctifying spirit you shall never dye but live for ever in Christ this was the promise that Christ made unto his Disciples and in them unto every Christian that he would send the spirit and hee should abide with them forever Therefore examine if the spirit doe not remaine in you and make you constant in good it is not the sanctifying spirit The fift signe whereby you shall know whether you have the sanctifying spirit or no is this examine whether it be the spirit of adoption if it make you to call God Father then it is the sanctifying spirit Gal. 4. 6. We have received the spirit of Adoption whereby we cry Abba Father this is the property of the holy man no wicked man can call God Father because they have not amity with God they neither love God neither doth God love them The Apostle saith I doe this to prove or know the naturalnesse of your love they that have the spirit they have as it were a naturall inclination wrought in them to love God againe and delight in God and in the Communion of Saints and therefore our Saviour saith Iohn 4. 34. It is my meate and drinke to doe the will of my Father he that hath God for his father will serve him willingly without constraint as willingly as a man will cate meate A man will eate and drinke without wages he needs not have wages to doe that so he that hath the spirit he will delight in doing Gods will hee would serve God though he should give him nothing and this that God is our Father it will raise some like affections in us to love God againe so likewise in prayer to have God to be our father it raiseth some like affections in us whereby wee doe not onely beleeve that the things we pray for wee shall have but we have boldnesse also to come unto him as unto a Father which no man can doe till he have this Spirit of adoption Therefore examine with what confidence and boldnesse you pray with what reverence you heare with what affections you love examine whether you have the Spirit that doth make you to call God Father The sixth signe whereby you shall know whether you have the Spirit or no is this you shall know it by the manner of working if it change you and lye combating in you as Gal. 5. 17. The flesh lusteth against the spirit and the spirit against the flesh if you have the spirit you will have a continuall fighting and striving in the soule and this will not onely be against one or some more particular lusts but it will be against all that it knowes to be sinnes I say not that there is onely a striving or a suppressing but a lusting or a striving and suppressing by way of lusting because a naturall man that hath not the sanctifying Spirit may keepe downe a lust for some by-respects but it is not by lusting it is not because his heart hates it or suppresses it by another power then a naturall power for they retaine the love of sinne still but the opposition and resisting of sinne in the godly is by way of lusting because they hate the sinne and they fight against it with courage Therefore examine what lusting there is in you what hating of sinne and then see with what courage and power you goe about the subduing of it It is said that Iohn Baptist came in the Spirit of Eliah that is he came with that Spirit that is full of power you will fight but faintly against sinne except you have the Spirit Acts 4. they spake with great boldnesse that is they had greater power to speake then before therefore the Lord exhorts all men in Esa. 31. 3. trust not in them they are men and not Gods as if the very name of men were weakenesse they are men they have no power it is God that hath power and therefore trust not in them but in every thing labour to see the power of God in it and seeke for all spirituall power to good from God and examine your selves what power you have when you pray what power have you to goe through it to the end when you heare what power have you to edification when you see evill what power have you to avoid it when you are offered the profits and pleasures of the world what power have you to forsake them if they may proove hurtfull unto the inward man if you have strong lusts in you what power have you to suppresse and lust against them therefore you shall know by this whether you have the sanctifying Spirit or no by the manner of working of it The seventh signe whereby you shall know whether you have the sanctifying Spirit or no is this you shall know it by your carriage in your words and actions and by your Christian-like walking and holy conversation and this is the same that the Apostle speakes of when he would assure them of their resurrection unto life in Rom. 6. 8. If you dye with Christ you shall also rise with Christ againe if your actions be the actions of the Spirit proceeding from the inward man and have some resemblance with Christ shewing that you are dead with him then you shall rise againe to life with him and then in Rom. 8. 14. hee comes unto the workes of the Spirit so many saith he as are lead by the Spirit of God they are the sonnes of God that is they are lead unto all holy actions and then he comes in Gal. 5. 22. unto the first fruits of the Spirit the fruit of the Spirit is love joy peace c. well then examine whether you have the Spirit by the actions of the Spirit and by the working of the Spirit and by the teaching of the Spirit for it is the Spirit that is the Doctor of the soule that teacheth it all spirituall and saving knowledge and therefore the Lord saith you shall not need to be taught of one another for you shall be all taught of God that is mens teaching will never be effectuall to worke grace and holinesse in you except God teach you by his Spirit Now you must know that there is a twofold teaching First there is a teaching of beasts by man that they may bee serviceable unto men which may serve to put men in mind of this spirituall teaching for as God hath put such a nature into some beasts that they cannot choose but obey being
taught there is a kind of necessity laid upon them by God in the very instinct of nature so when the Spirit comes into the heart of a Christian it openeth another light in the mind which makes them to doe Gods will as hee teacheth them And therefore the Apostle saith That I need not to teach you to love for you are taught of God to love one another that is there is a kinde of necessity laide upon you therefore you must needs love I grant that sometimes a theefe may be in the high way but it is for a booty and a holy man may be out of the way he may have slipt aside the way but here is the difference the one sets himself of purpose to do evill but the other is forced unto evill unwillingly and you shall know the difference betweene these two in these things if a holy man have gone besides the way assoone as the passion or temptation is once past hee will returne againe unto the right way hee will not goe forward nor stand still but hee will returne but the other though in some sence he knowes it and is told that he is off the rule yet he cares not he will goe on forward therefore examine what fruits of the spirit doe you bring forth and what way doe you delight in are you in the way of holinesse Doe you delight to pray to heare to receive doe you love God and Christ and the Communion of Saints then it is a signe that you have the spirit but on the contrary if you follow drunkennesse and uncleanenesse and prophaning of the Sabbath and idlenesse and goe on herein as in your way you had never the spirit Againe consider what are your walkes that is doe you follow your old evill haunts now as fast as ever you did it is a signe that you have not the spirit Againe thinke not it will excuse you to say whatsoever your actions bee yet you have good hearts you must know that your hearts are much worse then your actions as I said before for if you had the spirit it would not be idle in you but as it makes the heart holy so likewise it sends forth holy speeches and actions unto the life The working power of the Spirit is excellently set forth betwixt Eliah and Elizeus In that story it is said that Eliah cast his mantle about Elizeus then presently Elizeus cryes out let me goe first and take leave of my father and then I will goe with thee Eliah might have well reasoned thus with him what have I done unto thee or what have I spoken unto thee that you should thus reply unto me as if I tyed thee to the contrary said I any such a word unto thee that thou must not goe but there was a kinde of necessitie laid upon Elizeus by the Spirit to goe with him and therefore hee brake out into these words that is the Spirit now entred into his heart that he was not now his owne man hee must goe whither the Spirit will have him and doe what the Spirit bids him and so we see in Acts 4. 20. when the Iewes came to Peter and commanded that he should not Preach Christ unto them he answereth that hee cannot chuse but he must preach Christ and in the beginning of the Chapter you shall see the reason of it They had received the holy Ghost and they spake boldly therefore you see that the Spirit is not idle but he is marvelous working and operative therefore examine what power you have what actions you have and what fruit you bring forth But you may say that sometimes the spirit seemes to bee dead in the heart therefore it is not alwayes working To this I answer that the property of the spirit is alwayes to worke and it doth alwayes worke but he may sometimes withdraw his actions of growing as when a temptation comes and you are taken in it there the spirit seemes to absent himselfe by with drawing his power but notwithstanding he workes still for at the instant there is lusting and labouring in you against it and afterwards hee gives you power to returne againe Againe it is not alwayes thus with you but sometimes thus much for this use The next use stands thus if the holy Ghost strengthens us in the inward man then let me exhort you above all things to seeke the Spirit because it will doe so what would a man desire either for the outward or inward man if he have the spirit he shall obtaine it would a man be inabled to pray would a man bee inabled to beare losses and crosses would a man master particular lusts is a man in bondage and would bee set at liberty from sinne is a man spiritually dead and numbe is a man spiritually affrighted with sinne would a ther they tooke away his strength and it weakens us because it drawes the affections away from God but when the spirit comes then it casts us into another frame as appeares if wee doe but compare these two places together Iames 4. 5. with Act. 20. 22. Saint Iames saith that the spirit lusteth after envy it labours to carry us head long unto the committing of sinne and to the doing of that which is evill but then comes the sanctifying spirit and it stayes us and makes us to lust after good that is it binds up our hearts and suffers us not to doe that which otherwayes wee would doe therefore examine whether you are bound with another spirit that you doe not the evill that you would then it is certaine that you have the holy spirit Therefore Paul in the place before named said that he was bound in the spirit for Ierusalem as if he should say the Spirit of God bound up my Spirit to goe that I cannot otherwise choose therefore what doe you meane to breake my heart doe you meane to hinder mee I tell you there is a kind of necessity laid upon me by the spirit and I must goe whatsoever doth befall me for it is the office of the spirit to bind up our spirits and therefore in Reuel 1. 10. It is said that Iohn was in the spirit that is he was compassed about with the spirit he was in the spirit as a man is in Armour it keepes I say our hearts in a spirituall disposition that it shall not doe the evill that it would The second benefit that a Christian hath by the spirit is this it enables a Christian both to see and beleeve the things that otherwise hee would not beleeve I gather it from that place of the Prophet Isai. 6. 9. where it is said seeing they should see and not perceive and hearing they should heare and not under stand they saw but they wanted another sight which is the sight of the spirit and therefore they cannot see a man may have great sight in humane things by learning and Philosophy and the
is this seeing the object of godly sorrow is sinne whether there be any degrees of this godly sorrow To this I answer that howsoever sinne is the chiefest cause of godly sorrow yet notwithstanding it admits of degrees there are divers degrees according unto the apprehension of the thing conceived some sorrow more and some lesse according to the proportion of grace received every one in one degree or other but the cause in every one is properly sinne but these degrees of sorrow proceed from a three-fold cause First because God will give more grace unto one then unto another where he doth intend to make a great building of grace there hee will lay a deepe foundation of godly sorrow and on the contrary where he doth intend to bestow lesse grace there a lesser foundation will serve as in a temporall building no wise man will lay a great foundation to a little house but will proportion it according to his building Secondly because he seemes to love some above others hee expresses himselfe more unto some then unto others now where God will expresse a large measure of love there hee will worke a great measure of godly sorrow as a father loves that childe best that hee beats most Thirdly because some have a greater measure of knowledge then others some have received a greater measure of illumination then others now there is nothing more forceable to make a man humble then to be spiritually inlightned so long as a man or woman doth not come unto the true knowledge of sinne and the excellencies that are in Christ and grace he will never be humbled The seventh question is this what is the least measure of humiliation To this I answer the least measure of humiliation necessary is that which makes a man beleeve in Christ viz. makes him to flye unto him and to prize Christ above all things as the Prodigall he did not at the first goe unto his father but hee considered of it and when hee sees no way to escape then he saith I will goe unto my father so a Christian that hath the least measure of humiliation and godly sorrow it will make him to flye unto Christ the least measure will give him such a sight of sinne and such a glimpse of glory that hee will prize it above all things it will shew him that there is no way to escape hell but by going unto Christ that nothing will satisfie for sin but the blood of Christ nothing so excellent as grace and holinesse is it will tell him that he that will bee Christs Disciple must doe these two things First he must deny himselfe he must renounce all trust and confidence in any thing for salvation without Christ and hee must deny all abilitie to worke that which is good without the Spirit Secondly he must take up the crosse that is he must suffer what God will have him either in his name or body or goods this is the last measure requisite without which thou wilt not receive Christ and thus much for this last question Is it so that humiliation is so necessary to the right receiving of Christ and the Gospell this should teach us to consider our condition and estate whether we have this condition in us or no let every man by this try his condition whether he hath received Christ or no and this must not be outwardly but inwardly not a sorrow in shew but in substance and thinke not that a little sobbing and sighing will serve the turne a little ringing of the hands a few teares and a little hanging downe of the head but it must be a deepe humiliation such a humiliation that proceeds from the spirit in Romanes 8. 15. you have not received the spirit againe to feare but the spirit of Adoption you once had a slavish feare a feare contrary unto this true feare which was the spirit of bondage but you shall not have it againe but that humiliation shall proceed from another ground namely from the spirit of Adoption whereby you shall feare him not as a Iudge but as a Father therefore let every man enter into his owne heart and see whether this condition bee in him or no and thinke not to come unto Christ or to bee ingrafted into Christ without it for as I said howsoever it is not simply necessary on Gods part yet it is necessary on our parts because wee will not receive Christ and the Gospell till we be thorowly humbled And that you may see the necessity of this duty of humiliation I will shew you in five particulars that a man cannot receive the Gospell except he be humbled First a man or woman must be humble or else he will not receive Iesus Christ. To receive Iesus Christ is the first act of the Gospell and therefore we preach the Gospell generally unto all that whosoever will may have Christ but you must first receive him and this you will not doe till you be humbled till yee thinke you stand in need of Christ till then you will thinke the worke too great and wages too small as for example A woman must first receive her husband and bee united unto him before shee can bee made partaker either of his riches or honour so before a Christian can bee made partaker of the benefits of Christ he must deny himselfe and cleave wholly unto Christ and receive him so as to be ruled by him and to suffer for him But some men will say this is too much what must I so receive Christ that I must forsake all things for him To this I answer it is no marvaile though thou thinke so because thou art not as yet humbled but if thou wert humbled thou wouldest never sticke at any thing when a man is humbled hee is then in the condition that hee should bee both to deny himselfe take up the crosse and to follow Christ when a man is humbled then he cares not to bee trampled under foote for Christ to suffer disgrace reproach and shame for Christ but till then a man will not somethings a man will doe but not this therefore it is necessary to the receiving of the Gospell that a man be humble Secondly to receive the Gospell is to entertaine Christ into the soule hee that entertaines Christ so must retaine him and continue with him he must not take Christ for a day or a yeere but he must take Christ as a woman doth her husband for terme of life nay after life and that in such a manner with such a holy demeanor of himselfe that he may not give the least occasion of evill that may be to Christ. You must take heed of grieving the spirit and you must resist the workes of the devill if you contract with Christ you must takeheed of despising him take heed of giving the Spirit a non-plus And you must continue in all estates and keepe as the Apostle saith your profession
themselves from all such workes on that day which may bee a meanes to keepe them from humiliation for the object being holden long on the faculty it will at last humble us for our nature is like the fire if matter be not upplyed unto it it will goe out so if we keepe not a sence of sinne humiliation and sorrow in our heart it will dye Therefore you must take paines with your hearts and set sinne still before you Davids sinne was ever before him and Paul was ever humble in remembring his sinnes therefore let this humiliation and godly sorrow bee in you not like a land flood but like a spring this sorrow must still be running and springing and flowing or else you will not remaine humble I confesse it is true that they that have received the spirit have not the spirit of bondage to feare that is to sorrow hopelesse but yet they have received such a spirit that keepes them still in awe that keepes them still in this sorrow that keepes them still in feare but yet the evill that is in the sorrow and feare is taken away because of a mixture of spirituall joy hope and confidence that they have wrought in them by the spirit The third is this you must proportion your humiliation according unto your sinnes if your sinnes have beene great sinnes then your humiliation must be a deepe humiliation this wee see in Manasses as his sinne was exceeding great so his humiliation was exceeding great it wrought in him a great measure of humiliation and so Peters sinne was great and his humiliation was great for as the sinne is greater or lesser so the humiliation should be greater or lesser because the greater the sinnes are the greater shall bee the judgement for them and therefore when you can passe over your sinnes as little sinnes it is a signe that you are not humbled for if you were you would then otherwise conceive of sinne now where there is great sinnes forgiven there will be great love as the woman in the Gospell she loved much that is she had many sinnes forgiven her therefore shee exprest much humiliation and love unto Christ. Againe let every man labour to feele their sinnes the more that they may love Christ the more for that which the affections are most affected with that the understanding apprehends most and then the bent of the will followes and a man may if he will come unto this to see sinne in himselfe in such a manner as to humble him and make him to love God the more As a man that hath a desire to see the Prince in a multitude hee will ever fasten his eye unto him so if a man would but fasten his understanding and minde upon sinne he would at last see it to humble him and this did David in the sinne of Vriah he brought his sinne unto this that it was ever before him no sinne humbled him as this did And thus much for the meanes of getting humiliation Is it so that humiliation is so necessary a condition on our parts though as I said before it is not simply necessary on Gods part neither a simple grace because there is no promise that follows it but the promise is made without exception of persons or conditions generally unto all Whosoever will let him come and take of the water of life freely that is without any antecedent condition faith excepted yet as I said except we be humble we will not come in and receive Christ and without Christ there is no meanes to bee saved and this we will not doe till we be humble therefore it behoves you to examine your selves whether you have this condition in you or no and now that I may make you willing to examine your selves for except you be willing you will not consider these three things to moove you hereunto The first motive is this consider that all that you doe till you bee humble is lost labour you heare in vaine you reade in vaine you receive in vaine you pray in vaine you give almes in vaine till you be truly humbled Psal. 51. 17. the sacrifices of God are a broken and contrite heart all the prayers that a man makes all the almes that hee gives all the holy duties that he doth performe if they doe not proceed from a truely humbled soule they are unsavory things and that for these reasons I. Reason The first reason is this because a broken heart is the altar on which we must offer whatsoever we offer up to God they are not such as God accepts of if they be not offered up upon this altar for the sacrifices of God are a broken heart a truly humbled soule for as in the time of the Law the Priest was to offer up sacrifices for the people in all humilitie so Christ in the Gospell on the Crosse with a broken and a contrite spirit offered a sacrifice for all his children and makes them acceptable unto God yet except the heart be humble he will not accept of a sinner II. Reason The second reason is added in Isaiah 66. 2. hee will dwell in a broken and a contrite spirit a humble soule is a fit habitation for the spirit now the spirit dwels in the heart as the sunne in a house by communicating his grace unto the soule where he will come into and where the spirit will dwell there he doth certainly love and no sooner doth he dwell in the heart but he will fill the heart full of holinesse and on the contrary he will not come neere a proud heart therefore if ever you would have the spirit to dwell in you you must get humble hearts III. Reason The third reason is because except a man have a broken heart he will not be constant with Christ he will serve him but by halves and fits and not constantly now and then as passion rules him but when a man is truly humbled hee will keepe close unto Christ now a man that is unstable God doth not esteeme of as a friend he doth not esteem him as a friend that is unstable because he knowes not how to depend upon him hee stands now with him but whether he will when he shall need whether he will hold close to him or no he knowes not and therefore the Apostle saith that the unstable heart shall receive nothing of God Iames 1. 7 8. God will not accept of any thing that he doth thus you see all is lost labour till you be humbled men are unwilling to loose their labour in any thing but much more in this if they had hearts to beleeve it The second motive is this because whatsoever profession a man makes in religion it is nothing worth till a man be humble for what is the reason that men doe not hold out in their profession but fall away and loose their first love but because they were not throughly humbled for pride of heart