beare it at his hand are not you his better haue you not him at an aduantage why should you not take him downe and giue him as good as he brings Nay saith the Spirit you must not render euill for euill but rather ouercome euill with Rom. 12. Matth. 5. goodnesse and blesse them that curse you and pray for such as hate you persecute you in word or deed they haue too much fire in them already therfore do not you adde more fuell thereunto lest the flame be redoubled but rather cast water vpon it that it may be extinguished Thus doth the Spirit bring the weapons of God to subdue the flesh eueÌ„ as the flesh doth come armed with the weapons of the Diuell to resist the Spirit Indeede there is many times in vnregenerate persons a fight betwixt carnall reason and their naturall conscience but that is not generall throughout all the powers of the soule neither doth it extend it selfe vnto the motions inclinations that are euil to curbe represse them nor breede humility and pouerty of spirit in the parties in whom it is found and so driue them to the Lord to craue aide and strength from him to subdue tâ—eâ— corrupâ—â—â—ns but these checks of the naturall consâ—iâ—nâ—e doe rather make men more fierce and froward and at length more violent and outragious in sâ—â—ning especially if they haue bene occasioned either by the hearing of the terrible curse of the law denâ—unced against them in the publicke ministery or by the faithfull dealing of some Christian friend which hath throughly applied the threatnings of the word vnto their drowsie consciences wherewith they were moued for the time but afterwards returne to their vomit againe then I say they wil be much more boisterous in their sinfull courses then euer they were before And as there is a conflict in the vnderstanding part so is there the like in the affections for the flesh is ready to draw them vnto pride enuy and vncleannes and couetousnes c. But the Spirit stirreth moueth them vnto better things shewing withall that those forenamed vices will harden the heart make it vnfit for prayer or thankesgiuing or any such spirituall exercise and in the end will bring manie bitter troubles and afflictions vpon those that let them to haue sway and dominion in their soules all which euil inconueniences we shall escape if our affections be heauenly and spirituall and set on their right obiects So likewise in the will this fight will appeare wheresoeuer true sanctification is begun For the flesh wil be vnwilling to pray to heare to meditate to conferre and in a word as any duty tendeth more to the crucifying of the lusts thereof so will it be more auerse therefrom and more prone to delay and to put off the performance thereof But the regenerate part is contrarily disposed and chearefully embraceth that which is good though it be clogged and hindered in the performance of the same setting down this for a certaine truth that the more painfull any seruice is the more gainfull it is that though we begin our prayers in heauinesse yet we may end in gladnesse that the more vntractable and vntoward the flesh is the more glorious our conquest is if we can get the maistery of it and bring it into Gods presence and that if we cannot do as well as we would yet if we do as well as we can we shall be accepted and blessed of the Lord and by the sight and sense of our manifold failings grow more humble and lowly in our owne eyes and more pittifull and gentle towards others And lastly for the memory before their conuersion Gods owne children are prone to remember iniuries and vnkindnes which others haue offered vnto them and to forget such as they haue offered vnto others they can hold fast all such things as will further corrupt them but they let slip whatsoeuer may benefite and helpe them in good and holy courses but after their regeneration the case is altered with them for theÌ„ they striue to disburden their memories of all things that may hurt them and to retaine onely such matters as may make them more humble and mercifull and thankfull This spirituall fight in the inward man is a most infallible marke of the spirit of grace which is the rather to bee noted because many of Gods seruants through ignorance take it to be quite contrary We finde say they such a deale of carnall reason so many sinfull affections and lusts and such vnwillingnesse and vnfitnesse for euery holy duty that we much doubt whether we haue Gods spirit in vs or not But who tels you that there are so many things amisse in you who is it that causeth you to see the errours of your minde and the corruptions of your heart who is it that causeth you to hate them and to be out of liking with your selfe for them who is it that enableth you to take Gods part against them and to striue by all meanes to be freed from the bondage of them Is it not the spirit of God that worketh all these good things in you and why then should you make question whether it dwell in you yea or no these are fruits of the Spirit which are neuer found in any but in spirituall men And if any desire yet a further triall let him examine whether there bee in him those other vertues of the Spirit which are recited Gal. 5. 22. viz. 1. Loue vnto God to his word to his Saints to mankind yea to our very enemies so far as to desire their conuersion and saluation 2. Ioy in Gods fauour in that he hath giuen vs any sparkles of grace thereby assured vs that he wil prouide al good things for vs in this life and afterwards saue our soules and bodies euerlastingly 3. Peace with the Lord himselfe with our consciences and with our brethren If I say any desire further assurance that the Spirit of grace doth possesse his heart let him try whether he can finde in himselfe these fruites thereof together with the rest there mentioned to wit long suffering gentlenesse goodnesse faith meekenesse temperance and as these doe more or lesse abound in him so may he be assured that he is more or lesse spirituall Vse 4 A fourth vse of this point may be this that seeing our happinesse doth ebbe or flow according to the working of the holy Ghost within vs therefore we should vse all meanes to get and increase the same in our hearts How Gods Spirit may be obtainned Now one meanes is exceedingly to desire it and earnestly to long for it for the Lord saith in the prophecy of Isaiah I will powre water vpon Isa 44. 3. the thirstie and flouds vpon the dry ground I will powre my Spirit vpon thy seed and my blessing vpon thy buds In which place wee see there is a large promise made but to whom To poore desolate Christians that doe feele
on the almighty nor call vpon God at all times For that is a speciall gift of God and peculiar vnto the Saints and as any one maketh more such holy prayers so may he be confidently perswaded that he hath the Spirit of grace in a greater measure And they shall looke vpon me whom they haue pierced that is vpon Christ and that by the eye of faith setting their heart and hope on him and through him expect to be heard and relieued whence obserue this doctrine that the Spirit of prayer doth alwaies leade men vnto Christ Iesus Doct. 3 It causeth them wholly to go out of themselues The Spirit of prayer doth alwaies direct men vnto Christ Iesus and to offer vp their supplications in and through their Sauiour and redeemer This was figured in the sacrifices that were offered vnder the Leuiticall law at which time if any one were polluted by any occasion or otherwise clogged with sinnes that hee had committed he was to bring his offering vnto the Priest and was to be sprinckled with the bloud thereof which did signifie the bloud of Christ by which all Gods elect were to be cleansed and a reconciliation betwixt God and them was to be procured For this cause Daniel though hee were a man much beloued of God and endued with the Spirit of prayer in an wonderfull measure yet he desireth the Lord to heare him not Dan. 9. 17. for his sake or for his peoples sake but for the Lord Christ Iesus his sake Therefore doth our Sauiour tell his disciples that whatsoeuer they should Ioh. 16. 23. aske the Father in his name hee would giue it vnto them Reason Now the reason why the Spirit of grace doth alwaies direct vs vnto Christ in our prayers is because it maketh vs see our owne vilenesse and wretchednesse and so consequently that we stand in need of the mediation of Christ Iesus Therefore in the couenant of grace after Gods people haue receiued the holy Ghost it is said Then shall Eze. 36. 31. ye remember your owne wicked waies and your deeds that were not good and shall iudge your selues worthy to haue bene destroyed for your iniquities and for your abhominations This is the first worke of the Spirit euen to set them downe that they should haue nothing to say for thēselues but plainly acknowledge that shame and confusion that destruction and eternall condemnation is due vnto them if the Lord should enter into iudgement with them Now when they are thus abased and humbled in themselues then will they seeke to haue a part in Christ his merites that so both they and their seruices may be accepted of the Lord through his righteousnesse and through his intercession which he doth continually make for them which serueth Vse 1 First for the confutation of the Papists and to shew that they are not led by the Spirit because in their prayers they rest not vpon the mediation and intercession of Iesus Christ but ioyne thereunto their owne merits and the merits of the Saints thinking by that meanes to preuaile in their suites and to obtaine their hearts desire Secondly it maketh also for the confutation of a number of ignorant men and women among vs that wil bragge of their daily stint of prayers which they runne ouer and how they make no doubt but the Lord will accept of their requests will grant the same and why because they liue honestly among their neighbours do no body any harme and they hope withall that their good words prayers do deserue somewhat at Gods hands Alas poore simple people they little consider what it is to make a good praier for if they did they would go quite out of themselues vnto Christ Iesus and labour for acceptance onely for his sake And as for these prayers which they so much stand vpon if euer it please the Lord to open their eyes and to waken their drowsie consciences they will be so farre from thinking that they merite any thing thereby as that they will see great cause to be humbled therefore for that they haue dealt so hypocritically and carnally drawing neere vnto God with their lips when their hearts haue bene remoued farre from him Thirdly here is another vse of consolation and of instruction both that if we will haue this testimony vnto our soules that we pray in the Spirit then when we haue the most feeling affections and purest desires let vs offer them vp in Christ Iesus let vs not play the Priests our selues as king Vzziah did lest wee be smitten with a worse leprocie in our soules than he was in his bodie but let vs make Christ our high Priest to present our offerings before the Lord. So also when our prayers and thanksgiuings are most imperfect and weake let vs present them through him that so they may finde acceptance with God being perfumed by the righteousnesse of his deare sonne Obiect Oh but I cannot striue nor wrestle with God in prayer as others do and as I my selfe haue sometimes done Answer What of that did not Christ Iesus offer vp Heb. 5. strong cryes vnto his Father And for whom shall those be effectuall but for such poore Christians as cannot so feruently call vpon God for themselues It is said Hebrewes 12. That the bloud of Christ speaketh Heb. 12. 14. better things then the bloud of Abel Now we can easily beleeue that Caine was in a dangerous case when the bloud of Abel did call for vengeance against him and why should we not as throughly beleeue that they are in an happy case who haue the bloud of the son of God to cal for redemption and saluation acceptation of all holy seruices in their behalfe as all true hearted Christians haue The want of this perswasion is the cause why we omit many excellent praiers thanksgiuings which would be very pleasing vnto the Lord being offered vp as sweet incense by our high Priest Christ Iesus and therefore let vs labour for an encrease of faith in this poynt that so God may not be depriued of seruice nor our selues of those comforts and blessings which are promised to all that call vpon him in truth And they shall looke vpon me whom they haue pierced and they shall lament for him c. In that this great lamentation is set downe as an effect of their beholding of Christ whom by their sinnes they had crucified this doctrine may hence be gathered Doct. 4 The due consideration of the death of Christ is The consideration of Christ his sufferings is a forcible meanes to godly sorrow a most forcible means to breake the hearts of Christians with godly sorrow There is no such motiue to make men weepe bitterly for their offences as to weigh with themselues in a serious manner that they by their sinnes haue slaine the Lord of life that his bitterest aduersaries were not the causes of that his shamefull and painfull death which he endured
wil bestow vpon them viz. aboundance of his holy Spirit 2 Secondly the good vse that they will make of it which is two-fold 1 First they will betake themselues vnto faithfull prayer and by the eye of faith looke vnto Christ through whom both they and their prayers must be accepted 2 Secondly they wil grow to a maruailous great loathing and dislike of their sinnes and sorrow for the same which is declared by two maine circumstances viz. 1 The greatnesse thereof which is illustrated by two comparisons 2 The soundnesse thereof both which are more fully laid open in that which goes before Thus much concerning the meaning and order of the words now let vs consider of such instructions as may thence arise for our learning Vers 11. And I will powre vpon the house of Dauid c. the Spirit of grace c. In that the Lord hauing promised that his Church shall be brought to wonderfull excellencie doth set downe this as the meanes whereby he will effect it that they shall haue the Spirit in great plenty powred downe vpon them this shall be the doctrine That the way to all happinesse and blessednesse is to haue the Doct. 1 The Spirit of God is the author of all happinesse Spirit of grace bestowed vpon vs. Whosoeuer hath not this though he be neuer so great in the world he is altogether wretched and miserable subiect to the curse of God and to continuall vexations and discontentments and on the other side whosoeuer hath this holy Spirit dwelling in his heart is an happy and blessed man though hee be neuer so much deiected and cast downe through outward afflictions and tribulations This point is euident in the prophecy of Isaiah Isa 32. 13. 14. c. where it is shewed that so long as the Spirit of God is withheld from men they haue grieuous ruines and desperate decaies among them and they still go from ill to worse being ill without and ill within but how long doth this continue Vntill the Spirit be powred vpon them from aboue And what then The wildernesse shall become a fruitfull field That is those men and woemen that were like a wildernesse before bringing foorth nothing but brambles and bryars nothing but pride and worldlinesse and such like fruites of the flesh euen those men and women shall be as a fruitfull field being beautified and adorned with the vertues of Christ and with the graces of his Spirit and not onely so but likewise enriched with all good prosperity which the Lord seeth needefull for them Reasons Now the reasons why the Spirit maketh men so happy are these Reason 1 First because it doth mortifie and crucifie the flesh that is originall corruption with all the lusts Rom. 8. 13. and fruites thereof It doth not lye still where it is suffering the soule of the party to be vnder the dominion of sinne but it abateth and consumeth it by little and little till at length his soule and body be as cleare from sinne as Adams was before his fall So that looke how the Israelites did by degrees weare and wast the Canaanites out of the land till it was wholly brought in subiection vnto them so doth the holy Ghost destroy and root out the enemies of our soules not making them tributarie as Ioshua did some of the cursed Canaanites but spoyling them of their strength by little and little and at length vtterly consuming them so that they shall haue no place at all within vs. And as it killeth Eph. 2. 1. sinne so it quickeneth the dead soule and maketh the whole man apt and fit for euery good worke Rom. 8. 11. That Spirit which raised vp Christ Iesus from a naturall death doeth also raise vs vp from the death of sinne to the life of grace and putteth more 1 Ioh. 4. 4. spirituall strength into vs then the flesh the world and the diuell can bring against vs. Reason 2 Furthermore in the third Chapter of the second to the Corinthians there are three speciall reasons to shew the happinesse of him that is endued with Gods Spirit the first whereof is this That whereas all men naturally are like the Iewes who as it is there said when they come to the meanes of saluation haue a veile vpon their mindes so that 2. Cor. they can see nothing to saue their soules to further 3. 14. their repentance to cause them to beleeue in Christ Iesus and to place their hope and happinesse in him as soone as euer the Spirit of grace entreth into them this blindnesse of minde and hardnesse of heart is remoued and then they are enabled soundly to vnderstand and truely to apply the word preached vnto their owne soules Verse 16. Againe it is said in the selfe same place That where the Spirit of the Lord is there is liberty Vers 17. Till such time as that doth set men free they are held fast in the cordes and chaines of inquity and are miserable slaues vnto the vilest slaue that is euen vnto Satan himselfe who is an Apostata and a reprobate and in the most wretched slauerie that can be imagined viz. to serue sinne in the lusts thereof and which is the most grieuous of all the rest they shall haue the worst wages that may be euen the curse and vengeance of God while they liue and eternall damnation of body and soule after they are dead Now when the Spirit of Christ taketh possession of vs it causeth vs to disclaime the seruice of Satan and to become seruants vnto the liuing God it filleth vs full of Rom. 6. good meditations of holy desires and spirituall affections it furnisheth vs with ability to performe the duties of religion and of our callings and in a word it maketh vs willing and able both to doe all manner of good and to resist all manner of euill So that after we haue receiued the holy Ghost into our heartes wee shall not say This is my nature and I cannot doe otherwise but with the Apostle Paul I can doe all things through Christ that strengtheneth mee I will neuer be in bondage vnto my corruptions any more for grace shall haue the vpper hand of nature and the Spirit shall maister the flesh and get the better of it Lastly it is added in the same place that by vertue of the Spirit wee see the glory of Christ in the Gospell and are changed into his image from glory to glory that is from one measure of knowledge and holinesse into another verse 16. Wee would thinke no price too great to be giuen for such a looking-glasse as would make one that is deformed to become beautifull by the very beholding thereof how much then should we esteeme the holy word of God which through the operation of the Spirit is made effectuall not to change the naturall visage which is a smaller matter but to alter the forme and shape of the soule to make it very beautifull
their owne miserable and wretched estate and doe euen thirst for a supply of Gods graces as the dry and parched ground doth for the raine to fall vpon it which doth euen gape for it before it comes as if it would deuoure the clouds before they fall Concerning such the Lord saith that he will powre water vpon them neither shall they haue grace by drops but whole flouds thereof shall be powred vpon them for God can as easily ouerflow their soules therewith as the ground with waters when it stands in need thereof But what shall they be the better for this what benefite shall they finde thereby The Prophet telleth vs in that very place Vers 4. They shall grow as among the grasse and as willowes by the riuers of waters No raine can make the grasse so fresh and greene no riuer can cause the trees that are planted thereby so to flourish and prosper as the Spirit of God will euery thirsty soule when it is plentifully powred thereupon A second meanes to obtaine the Spirit with a daily increase of the gifts and graces thereof is to pray for it as euery one will that doth heartily long for it and to beleeue that we shall haue it and that wee may doe so our Sauiour maketh a notable argument for vs. Aske saith he and it Luk. 11. 13. shall be giuen you seeke and ye shal find c. Obiect Oh but I am vnworthy might some say both to aske and to receiue any thing at Gods hand Ans Why saith Christ If ye which are euill can giue good gifts vnto your children how much more shall your heauenly father giue the holy Ghost to them that aske it As if he should haue said You haue no matter of desert in you and therefore you are discouraged from prayer but what merite is there in one of your little children which are full of frowardnesse of brawling and vnquietnesse yet if they aske any thing of you that you conceiue to bee good for them you will presently grant it vnto them Now if you that are sinfull can passe by the infirmities of your children and giue them such things as are needfull though you haue made them no promise and you cannot relieue them without cost and paines vnto your selues nay many times not without pinching your selues and sparing from your owne backs and bellies if you I say that are euill can deale thus louingly and kindly with your children how much more will your heauenly father who is the God of al goodnes yea goodnesse it selfe deale fauourably with his children hauing made a promise vnto them and it being no paines nor charges vnto him to bestow a plentifull measure of spirituall graces vpon them and especially seeing that the more liberall hee is that way vnto them the more glory shall thereby redound vnto his great name If then we desire the Spirit of grace in an aboundant measure let vs craue it at the hands of the Lord who giueth of the same liberally and casteth no man in the teeth and we may the more comfortably and confidently do thus because we liue in those happy times wherein the Lord hath promised to powre his Spirit vpon all flesh and to bestow Ioel 2. 28. as excellent gifts and graces vpon ordinary Christians as the most worthy men had in the time of the law A third meanes to get and increase the vertues of the holy Ghost is with reuerence and conscience to hearken vnto the word for as the Apostle saith the Spirit is not bestowed for any goodnesse Gal. 3. 2. in vs or through any workes wrought by vs but God of his free mercy giueth it and conueigheth it vnto his children by the preaching of the Gospell And againe the same Apostle perswading the Thessalonians not to quench the Spirit for that is the best fire in the house and without it men must needes freeze in woe and sorrow and misery he saith despise not prophacying that is the ordinary ministery of the word when it is truly expounded 1. Cor. 14. 3. and faithfully and wisely applied as may be most for the edification of the hearers This is as it were the fuell whereby the fire of God is continued and increased in our soules and as we are more carefull in this duty of laying vp the word in our hearts so shall we finde the warmth or rather heate of the Spirit to be more aboundant and in more constant vs. Lastly if we would haue the holy Ghost continually working in vs with great efficacie let vs labour euermore to keepe an humble and broken heart and beware of pride and all vaine conceipt of our selues as the very rocke against which the shippe wherein the Spirit is caried doth as it were make shipwracke for God resisteth the proud and 1 Pet. 5. 5. giueth grace to the humble If one haue a hauty heart though there be no body else that seekes his ouerthrow the Lord will bring him downe but if any haue a meeke and lowly heart there is a palace for the Lord himselfe who will dwell with him that is of Isa 57. 15. a contrite and humble spirit to reuiue the spirit of the humble and to giue life to them that are of a broken heart Vse 5 In the last place here is an vse of comfort for all such as are endued with the Spirit of grace sith that is the fountaine of all happinesse therefore are they blessed people and shall bee blessed what courses soeuer they meete withal And what oppositions soeuer they finde either from Sathan himselfe or from any of his limmes those that are once ingraffed into Christ and are become plants of the liuing God haue the streames of liuing waters running through their hearts and therefore must of necessity prosper and flourish though the heate of persecution or any manner of affliction beate neuer so violently vpon them Indeed if wicked enemies of the Church could withdraw and withhold Gods spirit from the hearts of his children then might they hinder their happinesse and make them truly miserable but seeing they can no more stay the operation thereof then they can stop the course of the winde from blowing whither it will therefore shall they neuer be able Iohn 3. to defeate Gods seruants of that blessed estate which in Christ Iesus he hath promised vnto them and through his precious bloud-shedding purchased for them The Spirit of grace and of praiers From these latter words ariseth this second poynt that Doct. 2 None can make any acceptable praier vnto the Faithfull prayers proceede frō Gods Spirit Lord vnlesse he be assisted and directed by the Spirit of grace Howsoeuer men imagine it to be an easie matter to call vpon God yet the truth is that it is as hard for any of himselfe to make a faithful prayer as it is to make a world Therefore is it said in the Epistle to the Romanes Ye haue receiued the Spirit of adoption
thus farre then doth it begin to open vnto vs a doore vnto the grace and fauour of God It doth put into our mindes that there is mercie with God and therefore stirreth vs vp to seeke mercie at his hands afterward it doth let vs see how Christ suffered to take away the sinnes of the world that in the righteousnes of Christ wee may looke to bee iustified before God And this it doth not let vs see only but doth effectuallie worke a sure perswasion of it in our hearts and confirmeth the same by two notable Effects of iustification effects The first is a ioy most vnspeakeable and glorious 1. Ioy. 1. Pet. 1. 8. Rom. 5. 2. wherewith our hearts must needs be wholly taken vp and rauished when we see our selues by the righteousnesse of Christ of the free mercy and grace of God redeemed from death deliuered from hell and freed from the fearefull condemnation of the wicked The second is the peace of conscience which 2. Peace Rom. 5. 1. Philip. 4. 6. indeed passeth all vnderstanding While sin and the guilt of sinne remained there was no peace nor rest nor quietnes to be found but feare within terrors without and troubles on euery side but when once sinne is nailed to the crosse of Christ when the guilt thereof is taken out of our consciences and the punishment thereof far remoued then must needs ensue great peace because God is at one with vs and for this we haue the warrant and testimonie of the spirit for flesh and blood cannot worke in vs this holy and heauenly assurance And hereof doth arise a fourth note to wit the 4. Readinesse to doe good life and nimblenes that is in vs to doe good for when a man doth finde fauour from God for the forgiuenes of his sins then the loue of God constraineth him and that ioy which hee conceiueth inforceth him and putteth life into him for the performance of those things which are pleasing vnto God Then he beginneth to finde himself not only reclaimed from euill but also framed to that which is good Then is his vnderstanding inlightened to see into the mysteries of godlines then is his iudgement reformed so that he is able to discerne betwixt truth and falsehood betwixt that which is good and that which is euill Then are his affections in some good measure altered 1. Thess 5. 23. his desire is set not vpon earthly but vpon heauenlie things his ioyes are not in earth but in heauen his anger is wasted and spent not vpon his owne priuate cause and quarrels but his owne sinnes and vpon whatsoeuer hindreth the glorie of his God This is the life of God in him thus Ephes 4. 18. Rom 8 2. he liueth that hath receiued the spirit and thus he leadeth his life continually for they that haue receiued the spirit are led by the spirit and doe liue accordingly bringing foorth the fruits of the Galath 5. 22. spirit But this hath frailtie ioyned with it and men through weakenesse may soone fall therefore if notwithstanding that we will know whether we still retaine the spirit wee must trie our selues by these rules First if through infirmitie wee haue fallen as who doth not and will know whether thereby Iames 3. 1. Notes of the spirit after slips 1. Hatred of sinne we haue lost the spirit of God or no let vs examine what liking or misliking we haue of sinne for if we still hold our former hatred of that and the oftner we fall the more thorough and deadly hatred we conceiue against it vndoubtedly that frailtie hath not as yet depriued vs of the spirit for this holy detestatiō of sin is a fruit of the spirit Secondly consider how it standeth with thy 2. Sorrow for sinne 2. Cor. 7. sorrow for so long as thy sorrow for sin increaseth it cannot bee that the spirit should bee quenched in thee Thirdly trie thy care and if thou finde thy self 3 Care to auoid it more carefull both to fight against sinne and to preuent it by auoiding the occasions of it then know that not it but grace hath dominion in thy Rom. 7. heart But the last is most certaine and that is this 4. Greater zeale in well doing 2. Cor. 7. 11. Ephes 4. when thou art carefull to redeeme that which by thy fall thou hast lost and hast a care to runne so much faster forward by how much more thou hast been letted by thy fall then it doth appeare that the spirit is in thee yea it is liuely and mightie in operation and such as shall neuer bee taken from thee vntill the day of Christ Now further when the Apostle saith Quench not the spirit hee implieth that the spirit is in some respects like vnto fire therefore if wee doe but a little consider of the nature of fire we shall a great deale better iudge of the spirit First of all it will consume things that are combustible 1. The properties of the Spirit whereby it resembleth fire Rom. 8. 13. and therefore lighting vpon straw stubble c. it bringeth all to ashes so doth the spirit in our soules wast and at length bring to nothing all noisome lusts whatsoeuer Secondly fire doth purge and purifie things and so doth the spirit purge vs from the drosse of Ioh. 15. 2. Acts 15. 9. sinne daily more and more that we may be holie temples for him to dwell in Thirdly fire giueth light euen in the darkest places and so is the spirit a shining lampe euer 1. Ioh. 1. 5. 6. giuing light vnto vs in the midst of the darknes of this world And last of all fire giueth heate and withall doth as it were put life into those things which are capable of life for whilest a man is frozen and starued he is numbde and as it were without life but being brought to the fire hee is reuiued and cheered and thē becommeth actiue and nimble euen so doth the Spirit set vs on heate and inflameth Coloss 2 13. Ephes 2. 1. vs with a zeale of Gods glorie with a care of our dutie and with a loue of all mankinde yea withall it putteth life into vs to walk in that good way which leadeth vnto life Thus we see what likelihood there is between the spirit and fire for which cause it is sometimes called fire as Matth. 3. 11. Therefore as truly and certainly as we may say there is fire where we see straw or stickes consumed gold or siluer purged great light in dark places or great heate and liuelines in bodies that were benummed before so truly may wee say and so certainly may wee perswade our selues that the spirit of God is in vs when wee see our corruptions consumed our soules purged our hearts inlightened and made hot in walking and working according to that light The second question to be considered is whether that man which hath once truly tasted of the spirit may lose
and amiable in the sight of God and of his holy Angels which was before time a most vgly and deformed creature This must needes be a maruailous great benefite for if the defacing of Gods Image be the cause of all our woe then the repairing thereof must of necessity be the cause of all our happinesse A fift reason why their state is so happy that are endued with Gods spirit is because that is it which comforteth and strengtheneth them in all their temptations and troubles Those that are destitute of this holy comforter when aduersity lighteth vpon them do either fret or faint either fall to murmuring or to desperation but those that haue their hearts replenished with the holy Ghost doe then most strongly reioyce when tribulations and miseries lye most heauily vpon them as the Apostles when they were most grieuously persecuted are said then to be filled with the holy Ghost And Acts. 4. 31. what of that Then they reioyced that they were counted Acts 5. 41. worthy to suffer rebuke for Christ his name And as Pauls sufferings did abound so did his consolations 2 Cor. â— 5. in Christ abound also So that when comfort is comfort indeed and when life it selfe would go vnlesse comfort came then doth the holy Ghost most plenteously refresh the heart with inward ioy and contentment according to that saying of the Apostle Peter Now for a season yee are in heauinesse 1. Pet. 16. 8. and yet reioyce with ioy vnspeakeable and glorious Hitherto the reasons alledged haue tended chiefely to this euen to shew what good the Spirit of grace bringeth vnto our selues Now further there is a sixt reason for the confirmation of this poynt which is that it doth also make vs exceeding profitable vnto others which is a very great addition vnto our blessednesse All the wit learning and art in the world cannot make a man to bee a constant and conscionable doer of good but Gods spirit alone must doe that and therefore goodnesse is set downe as a fruit thereof Gal 5. 22. And in the sixth chapter of that Epistle ver 1. the Apostle saith If any man be ouertaken by any offence ye that are spiritual restore such a one not ye that are wittie or learned c. For no man can be a good Physitian vnto others but he that hath first wrought a cure vpon his owne soule in which 2 Cor. 1. 4. regard the Apostle Paul saith Wee are able to comfort others with the consolations wherwith we our selues haue bene comforted Looke then who is most spirituall and we shall finde that he doth alwayes most good Therefore was it that when the Apostles were to conuert the whole world and to batter downe hell gates vpon Sathans head they had the Spirit plentifully powred down vpon them which filled them so full of heauenly wisdome and courage Acts. 2. and zeale that they did that which all the Kings and Monarches of the earth could neuer haue effected by all their power and policy So also when Christ was to do the greatest good that euer any creature did the Lord saith that his Spirit shall rest vpon him and thereby was he fitted to go through with the great worke of our redemption Isa 11. 1. For as it is in that place the Spirit of the Lord is a Spirit of wisdome and vnderstanding making those that haue it to be of a sound iudgement and able to search into the hidden things of God a Spirit of counsel to guide and direct them and of power to strengthen and confirme them though they were neuer so feeble and weake a Spirit of knowledge and of the feare of the Lord to make such as are indued therewith prudent in his feare as there the Prophet speaketh Now seeing it is cleare by these reasons that the hauing of this holy Spirit is the way to al happines Vse 1 First of all this may serue for the iust reproofe of those that would faine liue happily and comfortably and yet neuer had any feruent longing nor made any earnest request for Gods Spirit and the graces thereof they plainly manifest themselues to be ignorant and carnall persons that do not yet know what true happinesse meanes Secondly here are those much more sharply to be rebuked who thinke it best not to be led by the Spirit but rather by the lusts of the flesh and the lusts of the eyes imagining in their folly and madnesse that if they can heape together a great deale of wealth aduance themselues theirs to great places in the world then they shal be happy men leade a merry cheerefull life albeit they neuer take any care nor vse any endeuour to get the spirit of grace into their hearts but rather think them to be out of their wits that labour to be spirituall Wil these men know what their estate is the Apostle telleth them If any man haue not the Spirit of Rom. 8. 9. Christ the same is not his and if he be not his he is for the present a bond-slaue of Sathan and in the state of a reprobate and if such can be happy men 2 Cor. 13. then are they happy otherwise not If it were possible that for their outward condition of life they could be equall vnto Adam in paradise yet must they needs be very miserable as he was when the spirit of God was taken from him it was not the garden of Eden that could then yeeld him contentment but he was in farre greater misery and perplexity in that place then many theeues are in the dungeon or vpon the gallowes when they are ready to be turned ouer He that hath the spirit of God as Paul had shall finde a heauen in prison in sickenesse in death it selfe whereas he that hath it not shall finde a hell though he liued in as good a place as the very paradise of God was Thirdly here is an vse of instruction viz. that we should search and try whether we haue the Spirit or not for it is not a matter of small consequence but such as neerely concerneth vs. If then we would be resolued of this point let How wee may discerne whether we haue the spirit or not Gal. 5. 17. vs first examine whether there be in vs that continuall warre and conflict mentioned Gal. 5. 17. betweene the flesh and the Spirit which all godly men doe finde and feele in themselues more or lesse for as the Apostle there speaketh The flesh lusteth against the Spirit and the Spirit against the flesh Now this combat is generall throughout all the powers and faculties of the soule as to giue instance in the chiefe of them First in the vnderstanding part there is a conflict betweene carnall reason the iudgment rightly informed by Gods word as in this particular A good man is railed vpon and vnderseruedly traduced and vilified in this case reason will thus play its part Why should you
vnpleasant and vnwelcome vnto impure and vnholy persons are these First because it doth maruellously crosse their wretched lusts and goes against those euill affections and actions which they are determined to follow they would be proud but the word tels them that then the Lord will resist them and at Iames 4. length confound them bodies and soules they would bee alwaies rooting in the earth and scraping together the pelfe of this world but the word tels them that such swine shall be without Reuel 22. that is excluded frō the heauenly Ierusalem and haue their portion in the lake that burneth with fire and brimstone for euer Now when they are resolued to be proud still and to be rooters still and the Ministers of God are euer and anon grating vpon their consciences for the same they are much imbittered and incensed against them and their doctrine and if they can worke them any mischiefe they shall be sure not to misse of it Secondly such kinde of doctrine doth much disgrace both their courses and persons for it is the square whereby such crooked peeces are discerned and the touchstone wherby wicked mens vnsoundnes is discouered Hence is it that when our Sauiour had inueighed against the hypocrisie of the Scribes and Pharisies an expounder of the law answered and said vnto him Master thus saying Luke 9. 45 46. thou puttest vs to rebuke also as if hee should haue said Be aduised what you speake for this doctrine of yours tendeth to our disgrace as well as vnto theirs But what doth our Sauiour forbeare them hereupon nay hee commeth neerer vnto them and driueth the naile to the head saying Woe be vnto you also ye interpreters of the law as if hee should say Will you play the dissemblers and must not a man speake against your sinne for feare of disgracing you Yes surely sinne must haue shame wheresoeuer it is and therefore woe vnto you also yee Lawyers for without repentance your case is very dangerous Thirdly the diuell is much disquieted with right and powerful doctrine If a man come with the sword of the Spirit to strike down right vpon the sinnes of mens soules and to summon their drowsie consciences before the iudgement seate of Iesus Christ that is the next way to thrust the diuell out of possession and to cast him violently Luke 10. 18. out of their hearts euen as the lightning fals from the cloud And this we must make full reckoning of that whatsoeuer dislikes the diuell the same John 8. will dislike the children of the diuell And therefore we may obserue that when Paul at Philippi Acts 16. 17. c. had cast out the diuell of the maide that had a spirit of diuination Satan himselfe being enraged thereby all the citie was in an vprore against him and Silas and commanded them to be grieuously scourged with roddes and after to be laid fast as close prisoners with their feete in the stocks Vse This point serueth 1. For instruction to Ministers that if they be faithfull vnto the Lord in teaching right things in a right manner they must make full account that euill men will be grieued and tired and quite wearied out therewith they will be vnwilling to come to the Church and think euery houre two while they are there Christ himselfe could not please carnall men nay he displeased them most because his teaching was best But what saith hee for his owne and others comfort Wisedome is iustified of her children so that albeit fleshly minded Luke 7. 35. men dislike and reiect pure and plaine doctrine yet those that are wisedoms children that is truly and spiritually wise will approue of it and embrace it Secondly this is for instruction to all Gods people that they should labour to bring their hearts to bee willing to heare and receiue sound doctrine that they may from a plaine and faithfull desire say vnto the Prophets prophecie vnto vs Isaiah 30. 10. right things tell vs plainly of our faults make vs to see them and to bee ashamed of them if you perceiue vs to be couetous or voluptuous or riotous c. let vs heare of these our corruptions and of the iudgements of God due vnto them that so wee may bee terrified and reclaimed from them And when we faile in the duties of pietie or mercie or of our callings let vs bee admonished and exhorted let vs haue forcible and vnanswerable reasons for the conuincing of our iudgements and the winning of our affections to the loue and liking of those good duties which we haue been formerly negligent to performe If we can come thus prepared to the preaching of the word we shall receiue abundant fruite and profit thereby and hence be assured to our comfort that wee are not rebels and traitors against the great King of heauen but his true and faithfull subiects and seruants in that wee are glad to know his statutes and willing and desirous to yeeld all loyall and dutifull obedience thereunto and howsoeuer our owne misinformed consciences or Satan our subtill enemie may perswade vs that we doe not lone and feare the Lord but that wee haue vnsound and vnsanctified hearts yet let vs stand vpon the contrarie for if wee haue no other argument of our true and sincere loue towards God yet this may be sufficient viz. that wee doe vnfainedly loue and embrace his sacred word it is an vndoubted testimonie of a good stomack to bee delighted and refreshed with wholesome foode neither is there a surer and better signe of a sound heart then to bee well affected towards a sound ministerie Doct. 4 OVr wretched nature is neuer so forward vnto All men are naturally most prone vnto euill any thing as vnto that which is sinfull and vtterly vnlawfull All men are naturally exceeding slack in attempting executing that which is good but very swift in setting vpon and going through with that which is euill Therefore is it said of all the sonnes of Adam without exception that their feete are swift to shed bloud Many there Rom. 3. 15. are who if they should be prest to fight in lawfull warre for God and their countrie would be fearfull and dastardly and if they could with any credit or safetie they would betake them to their heeles and yet the same men in a priuate quarrell or in robbing by the high waies side or in stealing somewhat out of their neighbours grounds will be very forward and swift to shed blood Againe there are diuers that are exceeding slow in going to a Sermon or to any such holy exercise or seruice but to runne to a Bull-baiting or a Beare-baiting or to a Whitson-ale none shall rise more early nor hasten more speedily then they Examples will make this point yet more cleere When Nebuchadnezzar was minded to passe an vniust sentence of death vpon the Caldeans and Astrologians for that they could not Dan. 2. 14. bring to his
shall be peace But if we would be assured of this good effect of our afflictions wee must practise these two rules The first is to search whether the crosses that lie vpon vs doe come for any speciall sin of omission or commission whereof we are guiltie and if we vpon examination find it to be so let vs with all speede remoue that from before Gods eyes otherwise we may be sure that the more he loues vs the more he will afflict vs. If we be men or women after Gods owne heart yet if we liue in such iniquities as are condemned by his word he will still pursue vs as he did Dauid till hee haue reclaimed vs and healed our sinfull soules of those wounds that Satan hath giuen them The second rule is that if vpon triall made we can see no speciall sin which hath procured Gods correcting hand vpon vs or at least haue trulie repented for the same if there haue bin any such committed by vs then wee should take the affliction to bee sent of God to trie our faith and to perfect our patience and other vertues of the spirit in vs and therefore wee must possesse our soules in quietnesse and labour to sow plentifully vnto the Spirit that so at length wee may reape abundantly of those comforts which the Lord hath treasured vp for vs. FINIS The sixth Sermon Of extinguishing the graces of the Spirit THe Apostle vpon great and weightie consideration deliuereth this precept vnto the Thessalonians Quench 2. Thess 5. 19. not the spirit for though all those be worthely and iustly condemned that neuer tasted of the spirit of God yet a more fearefull condemnation is like to come vpon them that hauing once receiued some gifts thereof doe afterwards lose the same againe Now as concerning this Church when the Apostle saith Quench not the spirit it doth euidently appeare that they had receiued the Spirit For as fire cannot be said to be quenched where it is not so neither can the spirit in those that haue it not Wherefore let vs know that this precept doth properly belong to them that haue receiued the Spirit of God and they especially are to make vse of it As for others it cannot profit them vnlesse that as the seed lying in the ground a long time doth afterward budde and become fruitfull so this continue in their mindes till they haue tasted in some good sort of the spirit of God and then breed in them some carefulnes that they doe not quench it But for the further cleering of this text two Questions must be answered The first is how wee may know whether wee haue the spirit or no Answere For answere to which we must vnderstand that as he knoweth best that he hath life that feeleth it in himselfe so it is for the spirit of God c. yet if we would know this more particularly by the effects thereof let vs marke these that follow Effects of the spirit First of all if there bee nothing in a man but that which by nature and industrie may be attained vnto then surely hee hath not in him the spirit of God for that is aboue nature and worketh supernaturall effects in which regard the Apostle doth set the spirit of God in oppositiō against the spirit of the world saying Wee haue receiued the spirit not of the world but of God 1. Cor. 2. 14. Secondly consider whether there be in thee any alteration and change for in regeneration there must be a corruption of sin so that as seed in the ground so sin in our soules may decay that the new man may bee raised vp the spirit of God taking possession of our soules Therefore the Euangelist Iohn maketh this the first worke of the Ioh. 16. 8. spirit that it shall conuince the world of sin which is so needful that without it Christ Iesus can neuer enter into the heart for hee promiseth to dwell only with them that are humble in spirit and contrite Isai 57. 15. in heart through the sight of their iniquities and of Gods displeasure iustly deserued by the same and calleth those alone vnto him that are wearie and heauie laden groning and sighing vnder Matth. 11. the burthen of their sinnes Thus we see that to be rebuked in our consciences in this sort is the first worke of the spirit which is also wrought The Spirit worketh by degrees by degrees For A generall astonishment Rom. 8. 15. first there is a great and generall astonishment by reason of all those great and enormous sinnes that wee haue committed and this doth strike vs downe it doth terrifie vs and hold vs amazed wonderfully Weakenes of vnderstanding 1. Cor. 2. 14. Then it dealeth with vs more particularly it bringeth vs vnto a speciall griefe for speciall sinnes it doth bereaue vs of our chiefe desires and bringeth vs out of conceit and liking with the best things that are in Rom. 7. 8. vs for then it doth display before vs the vanitie and darknes of our vnderstanding how vnfit and vnmeete wee are to vnderstand and conceiue those things which do aboue all other most concerne vs Corruption of iudgement Philip. 1. 9. 10. Then doth it let vs see the corruption of our iudgement how in things belonging to God wee bee as bruit beasts not able to discerne things that differ nor to put a sound difference between good and euill Rom. 8. 6. 7. The vnreasonablenes of reason Then doth it let vs see that our reason is vnreasonable nay that it is hurtfull vnto vs a great enemie to faith and a great patron of infidelitie and vnbeliefe The sinfulnes of our affections Acts 2. Iames 4. Then it commeth to our affections and turneth them vpside downe it turneth our mirth into mourning our pleasure into painfulnes and our greatest delight into most bitter griefe If it doe proceed further and come once to the heart and to the stomacke and courage that is in vs then it cutteth vs to the quicke then doth it at once cast vs downe in humilitie vnder the hand of God whereas when we had to deale with men wee were as stout as any and would not start for the best We had reason to say for our selues and courage to defend our selues against all them that did deale with vs but now the spirit draweth vs into the presence of God it letteth vs to see that wee haue to doe with God and that our strength is weakenesse in respect of him Then doe our hearts begin to faile vs then doe we lay our hands vpon our mouthes dare Job 39. 37. not answere Behold heere how the spirit worketh in conuincing mens consciences of sinne which whosoeuer can finde in himselfe hee may assuredly say that the spirit of God is in him indeed Iustification The third note and effect is the bringing on forward of this work vnto iustification for when the spirit hath brought vs