assumed body and shew of grace That is a common spirit without the life of grace The third propertie of assumed bodies they are unconstant That is assumed bodies walk for a time but they walk not alwayes even so if you have but a common spirit you will not be constant in good but off and on from the Rule A man that is living in Christ you shall find him living and moving and doing the Actions of the new man A man that hath a common spirit may do some things that are good he may keep and press down sin for a while but not alwayes nor then neither as it is sin but because it crosseth his profit or pleasure or some such thing Again he may have some taste or relish o spiritual things But he is not cleansed or purged by them Again they may walk as a living man walks That is perform holy duties but they are not constant in holy duties neither do they perform them in obedience but out of self love That is they are still ebbing and seldom flowing They omit ostner then they perform Therefore let me exhort you all You that are alive and have been dead be you careful to prize your life And you that have been alive and now are dead That is you that have faln from your holiness and zeal and have lost your first love and strength labour now to renew it again But you that are alive and yet are falling let me exhort you to strengthen the things that are ready to die If there be any here such let them now humble themselves and seek the spirit with earnestness That they may be renewed That they may be strengthned and quickned to good and received to favour again 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 In Rom. 6. it is said That they that die in Christ shall live in him That is if you once live the life of grace and have received the sanctifying spirit you shall never die 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 he should abide with them for ever Therefore examine if the Spirit do remain in you and make you constant in good if not it is not the sanfying spirit The fifth sign whereby you shall know whether you have the sanctifying Spirit is this examine whether it be the Spirit of adoption That is if it make you to call God Father Then it is the sanctifying Spirit in Galat. 4. 6. We have received the spirit of adoption whereby we cry Abba Father That is this is the property of the holy man no wicked man can call God Father because he hath not any such relation unto God he neither loves God nor God loves him The Apostle saith unto the Church I do this to prove or know the naturalness of your â—â—ve That is they that have the spirit they have as it were a natural inclination wrought in them to love God again to delight in God and in the Communion of Saints And therefore our Saviour saith in Iohn 4. It is my meat and drink to do the will of my Father That is he that hath God for his Father will serve him willingly without constraint as willingly as a man will eat and drink without wages that is he needs not to have wages to do that so he that hath the spirit he will delight in doing Gods will he will serve God though he should give him nothing And in this that God is our Father it will raise some like affections in us to love God again so likewise in prayer to have God to be our Father it likewise raiseth Son-like affections in us whereby we do not only believe that the things we pray for we shall have but we have also boldness to come unto him as unto a Father which no man can do till he have this spirit of adoption Therefore examine with what confidence and boldness you pray with what reverence you hear with what affection you love That is examine whether you have the spirit that doth make you to call God Father The sixt sign whereby you shall know whether you have the spirit or no is this you shall know it by the manner of working That is if it change you and lie combating in you as in Galat. 5. The flesh lusteth against the spirit and the spirit against the flesh That is if you have the Spirit you will have continual fighting and striving in the soul and this will not be onely against some or more particular lusts but against all that it knowes to be a sin I say not onely that there is a striving or a suppressing but it is by way of lusting Because a natural man that hath not the sanctifying spirit may keep down a lust for â—â—me by-respects but it is not from a 〈◊〉 That is it is not because his heart hates it oâ—â—…sses it by another power then a natuâ—… 〈◊〉 〈◊〉 〈◊〉 love of sin still But the opposing and resisting of sin in the godly is by way of lusting because they hate the sin and they fight against it with courage Therefore examine what lusting there is in you that is what hating of sin and then see with what courage and power you go about the subduing of it It is said that Iohn Baptist came in the spirit of Elias that is he came with that spirit that is full of power I say you will fight faintly against sin except you have the Spirit when the Disciples had received the Spirit in Acts 4. They spake with great boldness That is they had greater power to speak then before Therefore the Lord exhorts all men in Isai. 30. 3. Trust not in them they are men and not Gods As if the very name of men were weakness That is they are men that 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 seek for all spiritual power to good by God and examine your selves what power you have when you pray what power have you to go through to the end when you hear what power have you to edification when you see evil what power have you to avoid it when you are offered the pleasures and profits of the world what power have you to forsake them if they may prove hurtful 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 working of it The seventh sign 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
if you find your own spirit dead in you and Christs spirit quick and lively in you And this you shall know also by your affections That is if you have other affections both to God and Christ to holiness and to the Saints then you had before it is certain 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 live another kind of life then he did before Thus it was with Paul in 2 Gal. 20. I live but not I but Christ in me That is there is a proportion and likeness between the life of a Christian and Christ. That is when the spirit enters into the heart Then it will begin to put off the old man and to put on the new man it will put off their own power and strength to good and put on Christ onely Yet mistake me not I say not the substance of the soul is changed for the soul in substance is the same as it was before But here is the difference when the spirit comes it puts new qualities and habits unto it it alters and changes the disposition of it it gives it that sense which before it felt not and the sight which before it saw not hence it is throughly changed in regard of the qualitie and disposition of what it was and yet in substance remains the same as for example put iron into the fire the iron is the same it was in substance before it came into the fire but now it hath another qualitie it was cold and stiffe and hard and unpliable but now it is hot soft and plyable and this change is throughout in every part of it and yet it is iron still So it is with the spirit when it comes into the heart of a Christian he mingleth and infuseth spiritual life into all the parts of the soul and therefore it is said if the Spirit of Christ be in you the body is dead as touching sin but the Spirit is alive That is he is like a tree that wants both sap and root or as a man that is dead that wants a soul he is now dead whatsoever he was before Therefore examine if this thorow and great change be you see then what death there is in you to sin and what life unto holiness I call it a thorow and great change because a little one will never bring you into such a frame as to be fit for Heaven And again the Apostle cals it a great change in Rom. 12. 2. Be you met amorphosed That is throughly changed new moulded again In the 1 Cor. 3. You are saith the Apostle changed from glory to glory and therefore consider that every change will not serve the turn but it must be a great change the changing of Christs spirit for your own spirit which if you have then shall you come out of every affliction every difficulty like gold out of the furnace like cloth out of the die of Lions you shall be made Lambes of Serpents Doves Therefore see if this change be in you or no. If this change be in you Then when your old guest that is your old lusts shall come and find that their old companions be cast out of doors and that the soul is swept and changed they will not stay but seek abiding elsewhere And on the contrary if your opinions of sin be the same if you have the same lusts reigning in you if you use the same evil company and have the same haunts that ever you had you have not the spirit And so long as you remain thus do you think that Christ will come and sup and dine with you And yet you will not erect a building for him in your hearts Therefore if you would have Christ and the spirit labour to get holiness The fourth sign whereby you may know whether you have the spirit is this If it be but a common spirit you shall find that it will do by you as the Angels do by assumed bodies They take them up for a time and do many things with them to serve their own turns but they do not put life into them So in like manner examine whether the spirit makes you loving men or no. That is when the sanctifying spirit shall joyn with the soul of a man it will make him do sutable things and brings forth sutable actions The body is dead without the soul so the soul hath of it self no spiritual life to good without the spirit Therefore that which Paul speaks of unchaste widowes that they are dead while they live so I may say of every man that hath not the Spirit they are dead men dead to good to grace to holiness I say there is no life without the Spirit Men are not living men because they walk and talk and the like but they are living men that live in the Spirit and by the Spirit And on the contrary there is no true life neither are men to be esteemed living men that want the spirit Now the difference between the assumed bodies and the bodies which have the souls joyned with them are these By the examinnation of which it will appear that the most men which think they have the spirit are deceived with the common spirit That is beause they do the actions of assumed bodies The first property of an assumed body is this we have but an assumed body of grace and holiness when in the practise of life we take unto our selves the things that are evil and leave the things that are truely holy and good I do not say when I hate good but when I prefer evil before good setting it at the higher end of the Table and serving it first and attending on it most That is when holy duties become troublesome and wearisom unto you when it goes against the hair as we say that they crosse our nature and yet you will not crosse it for the love of Christ when it is thus with you whatsoever you think of your selves you have not the sanctifying spirit but a common spirit without life The second propertie of an assumed body of grace is if you have it not in a feeling manner The sanctifying spirit works a spiritual sence and taste in the soul. That is if you have the sanctifying spirit then holy things will have a good taste it will be sweet unto you it will purge out that which is contrary to the growth of the inward man On the contrary the common spirit will never make you to taste grace as it is grace or because it is grace That is grace will not be a daintie thing and it will be without a good savour therefore examine what taste of good you have whether you can relish grace or no if not you have not the sanctifying Spirit but an
which are means for the getting of the spirit Neglect none of the means because you know not in which nor when the spirit will come it may be he will come now and not another time it may be he will breath upon you at such a ordinance and not at another In Acts 9. whilest Peter was Preaching unto them The holy Ghost came upon them that heard him So be diligent in waiting upon the means and the holy Ghost at one time or other will come Again he could have sent the spirit to Cornelius without the sending for Peter in Acts 10 But Peter must be sent for and he must Preach unto him and then he shall receive the holy Ghost Thus much for the means and for this time CHRIST the best INHABITANT Text EPHES. 3. 17. That Christ may dwell in your hearts by Faith I Have chosen this Text by reason of this Sacramental occasion which doth represent Christs dwelling in us and it is the second head of Pauls Prayer The first was That they might be strengthened in the inward man This That Christ may dwell in their hearts by faith Having in the former discourse opened the words I shall not need to adde any thing here The point hence arising is That it is a great prerogative of which all the Saints are partakers that they have Christ to dwell in their hearts The Apostle prayeth for it being directed by the spirit of God in his prayer and therefore we should esteem of it as of a great priviledge And as of that of which all the Saints are partakers because it is necessarie to salvation none are saved without it Now for the better understanding of it I will first of all shew you these two things 1. What it is to have Christ dwell in our hearts 2. What benefits we receive by his dwelling in them For the first what it is to have Christ to dwell in our hearts To this I answer That then Christ dwells in our hearts when as he works in them in another manner then he did before he hath other works and we see other effects then formerly First he shewes himself kinde and favourable to us inlightning giving comfort refreshing framing and ruling ouâ— spirits that beâ—ore he did not and he doth not in others he is said to dwell in the Temple because his eyes are upon it his ears are there open to hear the prayers of men his mercy seat is there T is true God fills heaven and earth yet he is said to dwell in the Temple because there he manifesteth his peculiar presence so the phrases of the Scripture are to be understood Go not up for God is not with you That is he will not assist you God dwells where he assists he dwells not where he helpes not That you may understand this consider these four particulars First where a man dwells he must come to the house and abide in it so Christ comes into the hearts of believers in whom he dwells and unites himself to them and their hearts to him And that is done by a double act of the Spirit First he humbleth and convinceth men of sin he makes some alive and us to be dead the way to life is death as the corn dies that it may live And this the spirit of bondage doth by putting an edge to the Law by making men desirous of Christ. Secondly the Spirit of adoption that unites us that perswades us that Christ is ours Love makes the union Faith is the agent in this union but it doth it by love as fire is said to heat though the qualitie doth it immediately when after sound humiliation we believe reconciliation with Christ there is a love to Christ then there is a union That is the first word he unites himself to the heart and it to him Secondly It is not enough for a man to come to the place to be conjoyned to it for a time but he must continue there else he dwells not there but is a stranger a dwell â—r must continue Christ abides with us for ever according to that everlasting Covenant which he hath made with 〈◊〉 Is 55. 3 He hath made an everlasting Covenant with us even the sure mercies of David He never seperates himself from us after he comes he continues for ever But it may be objected though Christ will not depart from us yet we may depart from him To this I answer that he will not suffer us to depart from him Ier. 32. 4. I will make an everlasting Covenant with them That is I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me we are knit together without separation he never departs from us nor we from him The reason why we continue in the state of grace is not because grace is of an unsatiable nature for it is a creature and may vanish as all other creatures do But it never failes because it is in Christ and supported by his arm of omnipotencie The light in the air may quickly perish but if the sun be ever with it it never perisheth â—o the water of a stream may fail but if there be a spring to supply it it never fails grace may perish as it did in Adam but men ingrafted into the second Adam can never fall because Christ is never severed from them we have his word for it he keeps us by his power There is an everlasting Covenant on both sides The Sacrament se ls this unto us That God hath made a Covenant that he will never depart from it and we set our seal by it that we will never depart from him Gal 5. 3. He that is circumcised is bound to keep the whole Law So he that receives the Sacrament is bound he engages himself to keep the Law of faith and he receives that oath when he was baptized Thirdly where a man dwells there he must delight else he is not said properly to dwell there a man that is imprisoned is not said to dwell in the spirit because he delights not in it Now Christ is said to dwell in us because he delights in us Esai 62. 4. Thou shalt no more be called forsaken but Hephsebah because the Lord delighteth in thee presence argues delight God delights in the Saints therefore he dwells in them he works in them that which is pleasing to them Artifex amat opus proprium He loves his own workmanship Thus First God delights in them as in those that are beautiful Cant. 4. 1 2 3. Thou art beautiful my Love thou art fair Thou hast Doves eyes thy teeth are like a flock of sheep which are shorn which came up from washing thy lips are a thread of Scarlet thy Temples like a piece of Pomegranate Secondly as one delights in a garden so God delights in them Cant. 4. 12. because he hath
have Christ govern in us for he is not as those governours that govern for themselves but he hath the propertie of a good governour that spendeth his sweetness for the good of those over whom he is a governour And this you will see if you consider what a government it is For it freeth you from the government of other Lords from the goverment that your lusts have over you Again he governeth not as a Tyrant by force but as the soul governeth the members without difficultie Now as it is said of the Members that while they serve and obey the soul That very labour is a rest and that obedience is a liberty even so the soul when it obeyeth Christ that is indeed a libertie and that service is rest the reason is because Christ guideth them sweetly in whom he dwelleth all the members are guided by the soul with a willing resigation so that from an inward propensness not from constraint they do what they will it is therefore an easie government Again when any thing is made obedient to what is the proper rule of it it is the better for it for therein the perfection of every creature lieth when the Creature hath a Law given it according to which if it work it is in the best condition Now God himself the law is the rule to which every man should conform therefore the creature is best when it is in obedience to him even as is the body of man when it is best governed and kept closest to the rule it is best in health so it is in the soul of a man the better it is governed the more obedient it is to Christ the better it is in health for every rebellion is a sickness and disturbance to the foul Therefore you have a great benefit when Christ dwelleth in your hearts as a King If it were not for that my Brethren whether would your unruly affections carry you how would those rebels wound you how would they rob you of all that that is good those foolish and hurtfullusts that are in you how would they drown you in perdition Now when Christ dwelleth in the heart he keepeth down these lusts keepeth the soul in good temper guideth our feet into the way of peace our feet of themselves would be running into miseries and dangers his goverment keepeth us out of these This is his goverment and this is the second benefit that we have by Christ his dwelling in us The third benefit is this where Christ dwelleth there he comforteth and refresheth the heart This I take out of Esai 57. 15. Thus saith the Lord the high and loftic one that inhabiteth eternitie I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones In that place you have Two benefits exprest one is that Christ refresheth the heart of the humble in whom he dwelleth And secondly he giveth life to them we will speak of both and begin with the first which is the third in order When a man is drooping when his spirit is dejected in him when he meditateth of nothing but of fear and danger Now when Christ cometh into the heart he setteth all at rest he bringeth a tranquilitie to the soul. In a word he filleth the heart with joy wheresoever he cometh For as the Sun bringeth light into the world so Christ bringeth joy into the heart and you can no more have him in your heart without some joy then the Sun can be in the world without light And it must needes be so because where Christ cometh he bringeth matter of joy with him for where ever he cometh he bringeth salvation as he said to Zaccheus this day is salvation come unto thine house Now when Christ shall say unto a man That salvation is come unto him he bringeth matter of joy so he is said to come as a Bridegroom Now a Bridegroom is alwayes bringing of joy so it is compared to the joy in harvest and to the joy of those that divide the spoil Again Christ bringeth his spirit and his spirit is a spirit of joy therefore he is called the comforter this made God break forth into this speech seemeth the consolations of God a small thing to you Again he bringeth a Kindom and that Kingdom consisteth of joy in Rom. 14. 17. The Kingdom of God is not meat and drink but Righteousness and Peace and joy in the holy Ghost Again where Christ dwelleth you cannot have him but you must have much joy with him because joy followeth him naturally at his right hand are pleasures for evermore Therefore in whomsoever he dwelleth that partie must needs have joy Look through the world and what joy some ever a man hath it is accordding to the measure of his participation with God Therefore those that have him fully as in heaven they have a fulness of joy Those that have him not at all as in hell there is a fulness of grief Indeed in heaven it is mid-day and in hell it is midnight The one hath the sun alwayes with them the other darkness it self Now those that are in the way to both as the Saints which are in the spring of the day They have some measure of joy even as much as they participate of God and the reprobate that shall be damned and here dwell in the twi-light they have some flashes of joy according as God communicateth himself in common gifts and graces unto them But in a word so much of God so much of joy a man hath Now when God himself dwelleth in a mans heart and if joy thus naturally follow him it must needs refresh the hearts of those in whom he dwelleth so much for the third Benefit A Fourth Benefit is this That he giveth life to those in whom he dwelleth that is he maketh them living men he liveth in every man in whom he dwelleth as the vine in the branches That is all the actions and properties of life we draw from him all the sense we have is from him in him we live move and have our being and this is a great Benefit For the worst living thing is better then the best dead thing and amongst lifes the life of grace which Christ giveth is the best life because it cometh nearest to the life of God and Angels And they have onely this life in whom Christ dwellerh for the most living men are but ghosts whilest they are alive now when Christ cometh into their hearts he putteth life into them he makes them living men Again those that are in Christ though they have some root of life continually in them yet they are often dead and dull and indisposed to do any holy duty It is Christ now that quickneth them and maketh them ready to every good work All the motions all the fruites of life in your selves are but
of his sin and then preacheth the Gospel first he made a preparation by fire and an earthquake before he came in the soft and still voice so God humbleth a man before he worketh by faith to lay hold on Christ. The murderer will not seek to the City of refuge before the revenger of blood follow him and this must not be done slightly but your conscience must be awakened to apprehend sin fully and this prepareth you for Christ for in these three things stands the sound conversion of a sinner to God first humiliation secondly the taking of Christ as the chiefest good thirdly when you will not forsake for him any worldly thing And these three things follow one another for if sin be the chiefest sorrow Christ must needs be the chiefest joy if we once have Christ we can never forgo him those therefore that are not soundly humbled have cause to fear that they have no part in Christ. Secondly Consider whether you live in Christ or no for if you live not in him you have not received him for who taketh Christâ—s â—nâ—râ—ted into him as into a living stock if you would therefore know whether you have taken Christ in good earnest or no for many think they have Christ when they have him not I ask you this question do you grow in Christ and wax green in Christ are you changed into the same nature with him If you find these things it is a sure sign you have taken Christ but if you find not this new life in you it is a sign you never received him and this is not a light chaâ—â—â— but a great and manifest change as apparent as the difference is betwixt a dead man and a living man because when a man takes the Son he hath the spirit of the Son within him and if he hath the spirit he hath the dispossition of the Son the same life that the Son hath for the spirit is to the soul as the soul is to the body and therefore if you find no life it is a sign you have no part in Christ. Lastly Consider whether you be broken off from the old stock upon which you did grow from whence you did take sap and bring forth fruit those therâ—fore deceive themselves that think they can take Christ and yet follow their pleasureâ— and covetousness this croâ—…th their co-mixtures and I assure you they make the way too broad for whosoever will receive Christ must pâ—rt with all things else though they be nevâ—r so dear to him FINIS Vse of the first point Similie Use 2. Use 3. Similie Eph. 1. 18. Similie Quest. Answ. Quest. Answ. 4 Means to partake of Gods mercy 2 Sorts of mercies to be hungred after Math. 11. The second means to partake of Gods mercy What faith is Heb. 11. The third meanes to obtain mercy Quest. Answ. What it is to depend upon God Similie Similie Quest. Answ. Deut. 8. 2. The fourth means to partake of Gods mercy Matâ— 10 11. What it is to be worthy of Gods mercy in general Luke 10. 8. Acts 13 45. 46. Prov. 11. ult Pet. 1. 17. Use. 5. Deut. 28 47. Rom. 12. Object Answ. Ephes. 5. The reason why men serve other things and not God How to amend it Heb. 11. 8 Properties of a good master which are found in God Psalm 103. Jam. 5. 11. 2. Property 3. Property 4. Property Psalm 41. 〈◊〉 Psalm 31 7. 5. Property 6. Property Rev. 2. 19. 7. Property Psalm 78. 8. Property Luke 18. Use. 6. Comfort for the church in general in affliction Zach. 12. 3. 4. 5. 6. Bellarmine his argument for their Church with the answer to it Comfort for every Christian in particular in affliction 1. Answ. 2. Answ. Reason why God afflicteth his children 5. Special cases of affliction 2. Chron. 20. 35 36 37. 2 Cor. 12. 2. Doct. 1. Reason Exod. 33. 18. and 34. 6. 2. Reason 3. Reason Last Reason Vse 1. What glory is Use. 2. Isay 6. Object Answ. 1. Answ. 2. Answ. 3. Last Answ 2. Answ. Similie 3. Answ. 4. Answ. 5. Answ. Numb 16. Last use 1. 3. 4. Doctrine Acts. 5. 41. Rev. 2. 13. 1. 2. 3. 1 Cor. 3. 1. Rev. 2. 5. 1. 2. Reason 1. Reason 2. 2. 3. 4. Use. 1. 1. 2. 1 Pet. 1. 3. Col. 3. 2. 4. Diff. 1. 1. Jere. 31. 1. 2. 3. 1 Pet. 4. 4. 4 2. Differ 1. 3. Differ Heb. 11. 1 Tim. 4. 1â— Heb. 11. 1. Mark 15. 15. Matth. 8. 44. Mark 10. 〈◊〉 Differ Heb. 6. Rom. 2. 2 Tim. 2. 3. 1 Pet. 1. 3. 5. Differ Galat. 5 13. Rom. 7. 2. Use. Acts 16. 2. Motive Isai. 57. John 17. John 14. 3. Motive Isai. 48. 18. Prov. 22. 4. Motive Psal. 45. Prov 30. 4. Prov. 30. 4. Gen. 42. Psal 1. Eccles. 1. 3. Use. Matt. 5. Prov 2. 7. 1. Means 1 Pet. 2. 2. 1 Cor. 3. 1 Heb 5. 13. 1. Rule 2. Rule 3. Rule 4. Rule 3. Means 1. Sign 2. Sign 1 Sam. 11. 6. Act. 4. 32. 3. Sign Phil. 4. Prov. 17. 4. Sign 1 Tim. 2. 12. 5. Sign Isai. 40. 4. Means 1. Hind 5. Means Luke 11. 14. 6. Means 2 Cor. 12. Jere 17. 7. Means Doctr. 1. 2. 1. Wor Ephes. 4. 2. Wor. 3. Wor. Acts 4. 32. Heb. 12. 12. 4. Wor. Acts 20. Isai. 44. 3. Use. Mat. 25. 1 Cor. 2. 1â— Ephes. 1. Rom. 8. 1 John 3. 〈◊〉 1. Sign Matt. 3. Acts 2. 2 Cor. 7. 30. 31. Revel 3. Titus 〈◊〉 Object Answ. 2. Answ. 2. Sign 1. Acts 4. Acts 4. 1 Sam. 18. Cantic 6. 3. John 17. 17 3. Sign Galat. 3â— Quest. Answ. John 1. 8. Galat. 2. 20. Rom. 12. 2. 1 Cor. 2. 4. Sign 1. Proper 2. Proper 3. Proper Rom. 〈◊〉 5. Sign Gal. 4. 6. Iohn 4. 6. Sign Galat. 5. Acts 4. Isai. 3 〈◊〉 7. Sign Rom. 6. Rom. 8. Rom. 8. Galat 5. Kings Acts 4. 20. Object Answ. 2. Use. 1. Benefit Gen. 44. James 4. 5. Acts 20. 22. Revel 1. 2. Benefit Isai. 6. 9. 1 Cor. 2. 9. 3. Benefit John 14. 〈◊〉 3. 4. Cant. 2. 5. 1 Cor. 7. 6. Ezek. 26. 21. 7. Psalm 51. 8. 1. Reason 2. Reason 3. Reason 4. Benefit 1. 2. 3. 4. 5. Use. Note 1. Means 2. 3. Hebr. 3. 2. Means Galar 3. 3. Means Luke 11. 14. Object Answ. James 1. Acts 2. 4. Means 5. Means Acts 9. Acts 10. Doct. What it is to have Christ dwell in the Heart 〈◊〉 â—t consisteth in 4 things The cause of perseverance in Grace z. Isai. 55. 3. Object Answ. Jere. 32 4. Gal. 5. 3. 3. Isai. 62. 4. 1. Cant. 4. 1 2 3. 〈◊〉 Cant. 4. 12. 3. Cant. 5. 1. Revel 3. 20. 4. 1. 6. Benefits of Christ dwelling in us Psal. 24. 7. 1 Pet. 4. 2 Cor 3. Psal. 24. Rom. 8. Objection Answer Simile 3. Benefit Isai. 57. 15. Rom. 14. 17. 4 Benefit 5 Benefit How Christ sanctifieth us 2 Tit. Deut. 30. 6. How we may get Christ in our hearts Heb. 17. 16. Simile Quest. Answ. 6. Benefit Isaiah
The 7. means If you would grow strong in the inward man is this you must get the spirit all other means will nothing avail you except you get this for this is that that makes them effectual and makes a difference betwixt men Sampson was strong and so were other men but Sampson was stronger then othermen because he had the spirit and it is said oâ— Iohn the Baptist that he came in the spirit of Eliah That is he had the same spirit that Eliah had and therefore he had the greater efficacie If Iohn had not had this spirit he had been but as other men therefore whatsoever you do labour above all things to get the spirit nothing will strengthen the inward man except you have the spirit It is the spirit that makes the inward man to grow strong And thus much for the means for the strengthening of the inward man And for this point Now we proceed The next thing to be considered is the means which the Apostle layes down whereby they may be strengthened in the inward man Is to have the spirit That he would grant you c. That you may be strengthened by the spirit in the inward man That is if you would knowwhat would strengthen you it is the spirit hence note this point That Whatsover saving or sanctifying grace or strength of grace any man hath It all proceedes from the sanctifying spirit I say all saving grace all strength of grace comes from the Spirit Yet do not mistake me as if I did exclude the Father and the Son for they work together in every act The Father works not without the Son The Son works not without the Father The Father the Son work not without the Spirit neither doth the Spirit work without the Father and the Son for what one doth all doe But I ascribe the work of sanctification unto the Spirit because it is the proper work of the spirit to sanctifie and he is the strengthener of all grace That is all grace comes from the Father as the first cause of all things And then through Christ by the Spirit Grace is wrought in the soul Therefore those 3. distinctions of the Trinitie are good The Father is of himself alone the Son is of the Father and the holy Ghost is of the Father and the Son That is the Holy Ghost proceeds from the Father and the Son and is sent into the hearts of his children to work grace and holiness in them and it must needs be so that the holy Ghost is the onely worker and strengthener of Grace because proceeding from such an holy Fountain as the Father and the Son are the fruit must needs be holy and the way to get sanctification and holiness is to get the holy Spirit Now in that that is sent to sanctifie Two things are to be required First he that is sent to sanctifie must proceed from a holy Fountain But the Spirit doth proceed from a most holy Fountain and pure which is God therefore it cannot chuse but be a holy work that he worketh The second thing that is 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 of himself Now this is the excellencie of the holy Ghost He is sanctification and holiness it self that is subsisting in sanctification and abounding in holiness And therefore able to strengthen the inward man But that you may more fully understand this point I will shew you how the Spirit strengtheneth the inward man working holines and sanctification And this will appear in four things especially The first way how the Spirit strengthneth grace in the the soul Is this By giving unto the soul an effectual operative and digestive facultie that is by rearing the inward man in the soul and setting up the building of grace And this he doth by shedding abroad in the heart the blessed effects of grace into every facultie even as the blood is in used into every vain or as the soul goes through every part of the body and so gives life unto it so doth the Spirit go through all the parts of the soul by infusing spiritual life and power into them therefore the Apostle cals it in the Ephes 4. his effectual power that is he hath such efficacie in working that he infuseth spiritual life into the soul. The second way how the spirit strengthens grace is this when he hath set up the building and swept every corner of the soul Then he enables the soul to do more then it could do by nature That is by putting new habits and qualities into the soul As first when a man can do no more then a natural man can do by nature then the spirit fortifies and enables the soul to act holily and spiritually As for example any hand can cut with a cheesil or the like instrument But if he can by it make a picture this is a work above nature No man can do it unless he have Art and Time about it so when the spirit comes into the heart then it makes a man to do more then he can naturally do Water you know of it self is cold but if you would have it of another qualitie then you must put a qualitie of fire in it so the soul is dead and cold by nature but if a qualitie of the fire of the spirit be added unto it then it will be able to do more then it naturally can do Therefore examine what new habits and qualities be in you that is whether you have new habits of patience love hope experience That is as patience begets experience and experience hope so where the spirit is it doth beget new habits and qualities in the soul by which it is able to do more then naturally it can do as I said it first builds the house and sweepes the rooms and then it fills and furnisheth 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 enables and helpes us to use those habits to good when we have them for herein appears the power and the excellencie of the spirit not onely to give spiritual life and strength but also to enable us to the use of that strength for the strengthening of the inward man There may be qualities and habits in the soul and yet want of power to use them As for example a man that is asleep he hath habits and qualities but he wants power to use them so it is with those that are not strengthened in the inward man But he that hath the spirit hath power withal to use those habits to good therefore it is said that They spake as the spirit gave them utterance that is they had power from the spirit to speak to do and use those habits that were in them
Thus Sampson by the power of the spirit had power to use his strength And in the Acts 4 32 it is said that the Apostles spake boldly That is they had power for you must know that there may be habits of grace in the heart and yet want of power but when the spirit comes then it puts strength in the inward man to do Thus it is said that the spirit came upon Saul and he prophesied That is he was able to do more then before he could do and yet know that you may have true grace and yet now and then for the present want action that is power to do yet is but then when the spirit seems to absent it self from the soul and this was that which the Apostle speaks of Heb. 12. 12. Brethren you have forgotten the Consolation That is your spiritual strength may lie hidden dead and forgotten but the spirit will return and then you shall finde good again The fourth way whereby the spirit strengthens grace in the soul is by giving efficacie and power unto the means of growth which is a special advantage for strengthening of the inward man for as he sets up the building and furnisheth the Roomes and gives power unto the soul to use them so that which makes all these effectual is this when he gives power and efficacie unto the means that are for the strengthening of the inward man Now you know that the word is the onely ordinary means to work new habits and qualities in us that is to câ—lâ—…s and beget us into Christ but if the spirit should not add this unto them namely efficacie they will never beget us into Christ Therefore this is the means to make all effectual that is it gives a blessing to the means of grace The word alone without the spirit is as I told you as a scabberd without a sword or bâ—t as a sword without a hand that will do no good though you should stand in never so great need therefore the Aâ—ostle joyns them together in the Acts 20. he cals it the word of his grace that is the spirit must work grace or else the word will nothing avail you Again prayer is a means to strengthen the inward man but it the spirit be not joyned with it it is nothing worth and therefore the scripture saith Pray in the Holy Ghoâ—t That is if you pray not by the power of the Holy Ghost you will never obtain grace or sanctification The spirit is unto the means of grace as rain is unto the plants that is as rain makes the plants to thrive and and grow so it is the spirit that makes the inward man to grow in holiness Therefore it is the promise which God makes unto his Church in Isai. 44. 3. He will pour water upon the dry ground That is the heart which was before barren in grace and holiness shall now spring up in holiness and grow strong in the inward man and this shall be when I pour out my spirit upon them Therefore you see how the spirit doth strengthen grace in the soul by setting up the building of grace in the soul and then by furnishing the Roomes with new habits and qualities of grace And then by giving power unto the soul to use those habits And then by giving a blessing unto all the means of grace The use of this stands thus If the spirit be the onely means 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 seem to have to himself if it proceed not from the spirit it is no true strength but a half and counterfeit seeming strength For a man may thus argue from the cause to the effect That that is the true cause of strength must needs bring forth strong effects And on the contrary That which is not the true cause of strength cannot bring forth the effects of strength so that no natural thing 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 foolish virgins had in Matth. 25. which seemed to be strong in the inward man but it was but a feigned strength because they had not the spirit It is the spirit that must give you assurance of salvatiâ—n and happiness And I have chosen this point 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 It is the sign of those that are Christs they have the spirit In the 1 Cor. 2. 10. The spirit searcheth the deep things of God which he hath revealed unto us by his spirit And in the Ephesians 1. You were sealed with the spirit of Promise and in the Rom. 8. That they should be raised by the spirit which dwelleth in them and again As many as are led by the spirit of God they are the sons of God Thus you see that it stands you upon to examine your sâ—lves whether you have the spirit but above all places there are 2. places which prove the necessitie of having the spirit The one is this place which is my Text That you may be strengthened by the spirit in the inward man and the other place is that which Saint Iohn hath in the 1 Iob. 3. 14. By this we know that we are translated from death unto life because we love the Brethren That is if we be united in the bond of love that is a sign that we have the spirit and having the spirit it is the cause that we are translated that is changed we must be changlings from sin to grace before we can be saved Therefore examine what effectual spiritual strength you have what spiritual 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 help you in this thing I will lay down some signs by which you may know whether you have the spirit or no. The first sign 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 spiritual heat and zeal now if you find this in you then it is the sanctifying spirit and therefore Iohn saith of Christ in Matth. 3. That he will baptize them with the spirit and with fire That is he will baptize them with that spirit whose nature is as fire that will fill you full of spiritual heat and zeal and therefore it is said in Acts 2. that they had tongues
men that at such a time would have been hot and zealous where are the generation of these men surely they are all gone for there is no heat nor zeal left It is true we abound in knowledge that is we have the same knowledge that they had but we want their zeal and Spirit and we have the same gifts but we want their spirit Therefore let us now shew our selves to be in the Spirit that is to have the Spirit in us by our zeal against evil But you will say that many holy men that have the Spirit yet they are not so hot and zealous against evil but are marvellous mild and patient First to this I answer that holy men may have pits wherin they may be faln I say they may have dross as well as gold and hence they may be driven through a strong passion and lust not justly to scale sins aright whence ariseth remissness and neglect both in doing good and resisting evil But this in a regenerate man I call but a passion because it continues not for prayer and the Preaching of the pure word will recover this again that is it will recover his strength and make him zealous against sins But if you see a man what profession soever he makes of Christ that can wink at sin and not be moved at it and the word nor prayer do not kindle this holy fire in him Then plainly that man is a dead man there is no spark of holiness in him Therefore I may say to every such holy man as they were wont to say to Hannibal that he hath fire in him but he wants blowing so I say unto you if you have the spirit you have heat in you but if this heat do not appear at all times or at sometime it is because it wants blowing for when they have just occasion to exercise the strength of the inward man for Gods glory they will shew that they have zeal in them and are hot and lively to good and not dead in sin As for example this is the difference between a man that is dead and a man that is in a swoon the man that is in a swoon if strong waters and rubbing of his joints do not recover him it is a sign that he is dead so if the word will not work in you but you remain senseless and dead without spiritual heat in you it is a sign that you are more then in a swoon that is you are already dead in the Inward man It is said of the Adamant that it will not be heated with fire so I say of you if the word will not heat you when you are rubbed with it it is a sign that you are like the Adamant dead unto grace Secondly to this I answer that howsoever some men that are faithful are not so zealous it is true yet I say it is no good argument to say that because counterfeit drugs and wares have the same sent and smell that good wares have therefore they are as good or that the good wares have not the like It were better to say that they have the fame but the difference is in this that they have a false die and glosse upon them 〈◊〉 soâ—l say there is false and counterfeit zeal and there is a true zeal That is there may be a zeal without heat as a Painter may Paint the similitude and proportion of fire but he cannot give heat unto it or as there may be pieces of coin counterfeit as well as pieces of true Metal so there may be a counterseit fire as well as true fire So I say men may be sanctified and yet be mild and not of a hot and fierie disposition That is they do not so burn in the Spirit as others do It is not therefore good to conclude that it matters not whether you be zealous or no for howsoever it be true in him it may be false in thee And know also that this weakness is joyned with much holy zeal though it be not outwardly expressed for certainly as where true fire is there is heat so where there is the Spirit there is zeal Therefore examine whether you have heat in you if you have not you have not the Spirit The second sign whereby you shall know whether you have the sanctifying Spirit or no is this if you find that you are not onely able to do more then you would naturally do But you have also holiness joyned with it this sign I make of two parts because a man may do many things that carry a shew above nature and yet want holiness but if they be above nature and then have holiness joyned with them it is a sign that you have the sanctifying Spirit First I say it will make you to do more then you could do by nature that is it puts another manner of strength in you by which you are able to do those things which before you were not able to do As for example it will work in you a Patience above a natural Patience This we see in Christ himself when he was crucified he opened not his mouth he was like a Lamb That is he had more then natural patience also this is true in Paul Peter and the rest of the Saints also it works in us love above a natural love therefore it was said that Christ was full of love and had compassion on the multitude Again it works joy in a man beyond natural joy this we see in Paul and Silas when they were in prison they sang for joy And the Disciples in Acts 4. Rejoyced that they were thought worthy to suffer for Christ. Again it works in a man boldness above a natural boldness and therefore it is said in Acts 4. That they preached the word with great boldness That is with a boldness above a natural boldness And so Luther he was endued with a Spirit of boldness else he would never have been so bold in the defence of the Truth if he had not had another spirit in him Again it works in a man wisdom above a natural wisdom and therefore 1 Sam. 18. it is said of David that the Spirit of the Lord was with him therefore Saul was afraid of him And so Abimelech feared Abraham because he saw a great measure of wisdom and discretion in him Again it works in a man strength above a natural strength because to the strength of nature they have another added Again it will make you see above a natural sight Therefore it is said they shall not need to teach one another but they shall be all taught of God That is they shall see into the excellencie that is in God Therefore examine your selves whether you have the Spirit or no by this for if you have the sanctifying Spirit then you shall be able to keep down lusts to have power and abilitie to sanctisie the Sabbath power to pray power to hear power to confer power to
meditate power to love power to obey all above nature and a power to forsake life and libertie riches and honour pleasure and all things which no man will do except he have the Spirit Secondly as it gives a strength and an excellent qualitie above nature so it adds unto it holiness that is it puts a tincture of goodness upon all your actions it warmeth the gifts of the minde and puts the heart in a frame of grace many men have a kind of strength but they want holiness and sanctification with it Now a man is said to be a holy man when the soul is separated and divided from things that are contrarie to its salvation and happiness and joyned And then joyned and united unto Christ wholly and totally Then and not until then is a man a true holy man it is with a holy man in this case as it is with a spouse she is separated from others and united to her husband are joyned to the Spirit have holiness with it and separated from sin The vessels in the time of the Law they were holy vessels because they were appointed to Gods worship in like maner when the Spirit comes into the heart it sanctifies it and makes him a holy man by making him in all his aims and ends to pitch upon Gods glory And this can no man do till the spirit of Christ be his In Cant. 6. 3. The Church saith I am my Beloveds and my Beloved is mine That is because he is my husband and I am his spouse therefore I will labour to be like him in holiness And our Saviour prayeth for this holiness for his Disciples In Ioh. 17. 17. Sanctifie them through thy truth thy word is Truth That is the word is the means to work holiness in them when they want holiness they want all things for when profit and pleasure comes then the Spirit of holiness is as it were plucked from them but when they have the Spirit then they see the vanitie of these earthly things 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 shewes him the vanitie 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 holiness have you with it what Spirit of discerning have you are not these things in you then you have not the Spirit The third sign whereby you shall know whether you have the Spirit or no is this examine when and by what means it came into thy heart This is the sign that the Apostle makes in Galat. 3. Did you saith he receive the Spirit by the work of the Law or else by Faith preached That is if you have the Spirit then tell me how you came by it how and by what means came he 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 means to receive the Spirit into the heart that is the right conveyance of the Spirit into the heart is by the word purely preached That is 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 1. By the Antecedent 2 By the Consequent First I say you shall know it by that which went before I say if the spirit hath been brought into the heart by the word then there will be a deep humiliation wrought in the soul for sins And then Christ and the Spirit comes into the heart begins to cheer up the dejected sou and hereupon there will be a through change wrought in the whole man and it must needs be so because the nature of the spirit is first to pull down what mans corruptions have built And then to lay the foundation of the spiritual building Humilitie And then afterwards to rear the buildings of grace in the soul. 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 from their own stock and then they must be ingrasted into that and then see whether they have the fatness of the Olive and then whether they bear the Olive leaves So a Man that hath not received the the spirit by the word he shall see it by the ripeness of sin the corrupt branches the bitter fruit that comes and is brought forth by him But on the contrarie if the word by the spirit hath cut you down and humbled you throughly by the light of your sin and then ingrafted you into Christ by working in you a saving a justifying faith and if it hath made you fat and well liking in grace that you have brought forth better fruit then you could do before then surely the spirit came into the heart the right way and works in the right manner but as I said it will first humble you by the word as in Iohn 1. 8. The Spirit shall reprove the world of sin of Righteousness and of judgement First he will reprove them of sin to humble them Secondly of righteousness because they have not believed the all-sufficiencie of Christ. Thirdly of judgements that they might change their opinions that they might do those things and bring forth that as fruit is agreeable to Gods will Secondly consider the consequence that is look to the thing that followeth the spirit where it comes in Where the spirit comes it works a through change in the soul I call it not a bare change but a through change for as there may be a glistering shew of something like gold that is not gold so there may be a cessation and a change from sin but not throughly or heartily and so not at all for what will it avail Herod to forsake some and like of Iohn Baptist in some things well if he will not forsake all and like of Iohn Baptist in reproof of all In like manner what if you change your opinions of some sins That is what if ye esteem some sins to be sins indeed if you have no the like opinion of all whatsover you think 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 through change wrought in you That is whether you do not esteem every sin to be sin but also what spiritual life you finde in you I say you shall know whether the holy spirit be in you by this
Christian like walking and holy conversation And this is the same the Apostle speaks of when he would assure them of their resurrection to life in Rom. 6. If you die with Christ you shall also rise with him again That is if your actions be the actions of the spirit proceeding from the inward man and have some resemblance of Christ then you shall rise again and live with him And in Rom. 8. he comes to the works of the spirit So many saith he as are led by the Spirit they are Sons of God That is they are led unto all holy actions and the duties of sons and then he comes in Galat. 5. unto the fruits of the spirit The fruits of the spirit are love joy and peace c. well then examine whether you have the spirit by the actions of the spirit and by the working and fruits of the spirit and by the teaching of the spirit For it is the Spirit which is the doctor of the soul that teacheth it all spiritual and saving knowledge and therefore the Lord saith you shall not need to be taught of any other for you shall be all taught of God that is mens teaching will never be effectual to work grace and holiness in you except God teach by his spirit Now you must know that there is a two fold teaching First there is a teaching of beast by man that they may be serviceable unto men by this to put men in mind of the spiritual teaching God hath put such a power in the creatures that they cannot chuse but they must do it there is a necessitie 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 minde and therefore the Apostle saith that you need not teach you to love for you are taught of God to love one another That is there is a necessitie laid upon you and therefore you must needs love I grant that sometimes a thief may be in the high way but it is for a bootie and a holy man may be out of the way That is slipt aside but here is the difference the one sets himself of purpose to do evil and the other is inforced unto evil unwillingly And you shall know the difference between these two in these 2. things If a holy man have gone besides the way as soon as the passion or temptation is overpast he will return again into the right way he will not go forward nor stand still but he will return But the other though in some sence he knowes it and is told he is besides the rule yet he cares not he will go on forward Therefore examine what fruits of the spirit you bring forth and what wayes you delight in Are you in the way of holiness do you delight to pray to hear to receive do you love God and Christ and the Communion of Saints Then it is a sign that you have the Spirit But on the contrary if you follow drunkenness and uncleanness and prophaning of the Sabbath in gaming and in sporting and idleness you never had the Spirit Again consider what are your walkes that is do you follow your old evil haunts now as fast as ever you did it is a sign that you have not the Spirit Again think not that it will excuse you to say that whatsoever your actions be yet you have good hearts for you must know that your hearts are far 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 it sends forth holy speeches and actions in the life The working power of the spirit is excellently set forth in that passage between Eliah and Elizeus in the Kings It is said that Eliah cast his mantle about Elizeus presently he cries out let me go first saith he and take leave of my Father and then I will go with thee Eliah might well have reasoned thus with him what have I done unto thee or what have I spoken unto thee that thou shouldest thus reply unto me as if I tied thee unto the contrary Said I any such word unto thee that thou mightest not go But there was a necessitie laid upon Elizeus by the spirit to go with him and therefore he could not chuse but break out into these words That is the spirit now entred into his heart that he was not now his own man he must now go where the spirit would have him and do that which the spirit bid him and so we see in Act. 4. 20. when the Jewes came to Peter and commanded that he should not preach Christ unto them he answereth that he 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 the spirit is not idle but marvellous 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 seems to be dead in the heart therefore it is not alwayes working To this I answer that the propertie of the spirit is alwayes to work and it doth alwayes work but he may sometimes withdraw his actions of growing as when a Temptation comes which before you have resisted but now you are taken with it then the spirit seems to absent himself by withdrawing his power but notwithstanding he works still for in the instant there is lusting and labouring in you against it and afterwards he gives you power to return again Again it is not alwayes thus with you but sometimes onely Thus much for the first use The next use stands thus if the holy ghost doth strengthen us in the inward man then let me above all things exhort you to seek the spirit because it will strengthen you in the inward man For what would a man desire either for the outward or inward man but if he have the spirit he shall obtain it Would a man be enabled to pray would a man be enabled to bear losses and crosses would a man master particular lusts is a man in bondage and would be set at liberty from sin is a man spiritually dead and benummed is a man spiritually affrighted with sin would a man walk as a Christian man ought to walk would a man be enabled to every good work would a man love in a word would a man do any thing that is holy and good Let him get the Spirit and he shall do these and much more Thus much for the general what the spirit can do for a Christian. Now I come unto the particulars what the spirit will do unto them where he comes and those I will reduce in these four particular things The first benefit is this which a Christian gets by enjoying
reason of it but because he wanted the spirit and on the contrary when the Disciples had received the Spirit They spake with boldnesse The fourth effect that the spirit begets i holy and heavenly desires in the soul therefore the Church in Cant. 2 is marvellous inquisitive to find Christ and what is the reason there is in men such a want of holy desires but because they have not the spirit The fifth effect is That the spirit begets holy indignation holy anger is an effect of the spirit and therefore thé Apostle saith in 1 Cor. 7. What indignation and wrath This he speaks in the commendation of the Corinthians men will not be angry with sin as an evil untill they get the Spirit The sixth effect of the spirit is holy affections It will make you have heavenly affections towards God to grace to the Saints Therefore the Lord saith Eze. 26. 21. I will give you a new heart Carnal men they may do some things to make their children to reverence them as to love them in regard of some donation that is they may proffer an object but they cannot beget holy affections That is the onely work of the Spirit thus to change the heart The seventh effect of the spirit is this It will purge the soul i. e. it will cast out all rubbish out of the soul There fore the Lord saith that he will purge the sons of Levi as silver That is that they may be fit for the service of the Priesthood he will purge out of them by the spirit that which other wayes would make them unfit And David in Psal 51. often prayes That the Lord would purge him and then after he prayes for the restoring of the spirit making the absence of the spirit the cause of his uncleanness The eighth effect of the spirit is It kindles holy affections to good in us and this is that that giveth us great advantage against sin I say we have no small advantage against the devil when the heart is full of heavenly affections and that for these reasons First because the more holy affections the better man That is God accompts more of him A man is esteemed of God as he hath or hath not holy affections a man is that which he is in his affections that is a man is not a good man because he knowes much but he is a holy man because he hath holy affections when he is full of love to God to Christ and to the Saints The second reason is because holy affections are a means or a second cause of good That is they are the cause of good actions as for example for a man to suffer for Christ and yet not to do it with holy affections out of love unto Christ That is nothing worth Therefore when the affections are ripe they are drawn upwards by the spirit both to do and to suffer The third reason is because holy affections they widen the soul that is they make the soul large for when holy affections are dead in you the soul will begin to shrink in even as cloth that is not thorowly made when water fals upon it it will run in but if you stretch it it will come to its own length again so when the spirit comes and â—…rks holy affections they widen the soul and make it large and firm Therefore that you may have large hearts in prayer and in meditation labour to get the spirit that you may have holy affections kindled in you The fourth benefit that a Christian hath by the Spirit is this it will make the heart good because it is the proper work of the holy ghost to sanctifie the heart that is to cleanse and change it and so make it good It is the work of the Spirit to work repentance a thorow change because men for the most part mistake repentance That is men do think that if they be turned this way and that way from this sin and from that sin though it be not from every sin and evil way that they have true repentance but they are deceived For repentance is a true change of the whole man consisting both of soul and body whereby the parts and faculties of both are turned a quite contrary way That is the heart is turned out of the way of sin into the way of holiness Now that a partial turning is not repentance I will make it clear by this comparison Take any natural thing that is of an earthly substance whose nature is to go downwards Yet you may force it upwards by means that you may use As for example Water you know is of an earthly substance and the nature of it is to descend yet you see by the force and strength of the sun it is drawn upwards first into vapors and then congealed into ice and snow and rain and then it will not rest till it descend again But there is another motion of things light and spiritual clouds ascend upwards and are not forced but naturally do it Even so a carnal man may do the same things that a spiritual man doth he may keep down some lust and he may forsake some evil That is he may forsake his drunkenness and his uncleanness and his old evil haunts but yet he doth not forsake all neither doth he keep out sin by the spirit but by a natural strength if he do a good action itâ—… by constraint he is forced by something to do it but it changeth not his heart a whit he may take a resolution to be good and to be better yet to change his own nature is not in his own power for this is the work of the holy Ghost Thus much for this use and for this point We now come to a third point the Apostle saith he would have them To be strengthened by the spirit in the inward man noting thus much that God must give them the spirit before they could have him The point is this That The Spirit is a free gift I say that the sanctifying Spirit is a free gift I gather it thus The Apostle here prayes That God would give them the Spirit Not that they had deserved it and so should have it by merit as the Papists teach but he must give it them freely without defert of their own I need not stand in the proving of it long That the Spirit is a free gift onely I will shew you briefly how the Spirit is a free gift and this shall be in these five particular things First the Spirit is a free gift and it must be free because the Spirit is a gift and what more freer as we use to say then a gift is Now it is a free gift because it is not merited by us at Gods hands it is not extorted and drawn from God by force nor merited by desert because all the good that is in us is wrought by God it is God that
the budding and putting forth of the spirit therefore all such blossomes are precious and they should be nourished in you you should not let them wither for want of sap and that you may have from Christ for it is he that quickeneth every man by his Spirit That look as the old Adam maketh sin active in every one that is born of him so the second Adam communicateth grace and life to those that are ingrafted into him by faith Therefore he is called a quickening spirit even as a man liveth when the soul is conjoyned to the body so the soul liveth when Christ is conjoyned to it Look upon all the living Saints the reason why they live among such a multitude of dead men is because Christ is in them if you see one more holy then another more active more nimble in the wayes of Gods commandments then another it is because Christ dwelleth more in him then in another if you find your selves more ready and more strong to perform any duty it is because Christ helpeth and quickeneth you for he is your life In a word all the life you have is derived from his inhabitation and dwelling in you And this is the fourth Benefit that we receive from Christ he makes us living men The fifth benefit we have and receive from Christ his dwelling in us is that he consecrateth us and maketh us holy Know ye not saith the Apostle 1 Cor. 3. 17. That ye are the Temple of God and that the spirit dwelleth in you That is Christs act no man is holy but he whom Christ consecrateth and he consecrateth the soul That is he sanctifieth it sets it apart maketh a temple peculiar to himself for holiness is nothing but an appropriating something to Gods use and sequestring it from common uses Now when Christ works such a work in the spirit of a man he is said to consecrate a man to sanctifie him And that he doth when he revealeth to us the vanitie of earthly things on one side And the excellencie of heavenly things on the other side By this means the heart is weaned from those and is knit and married to these in a conjugal love so that it loveth him and nothing besides and this I say Christ doth by revealing the truth making earthly things to appear vain as they are and God to appear beautiful and excellent as he is For when he appeareth as he is we cannot but love him and that is the reason it is said Sanctifie them with thy truth that is when any man hath the truth revealed unto him he seeth things as they are then his spirit cleaveth unto God loveth God marrieth it self unto God keepeth it self proper unto him weaneth itself and estrangeth it self from all other things That which is called sanctifying in that place you shall find in two places of Scripture exprest in such tearms as express this double act of Christ which I named unto you as in the 2 Tit. verse penult He hath purified to himself a peculiar people that is he hath emptied them of whatsoever may draw them from God and hath sanctified them by his spirit And so again in the 30. Deut. 6. And the Lord God will circumcise the heart that thou mayest love the Lord thy God with all thy heart c. That is I will draw you to me your hearts shall cleave to me Now then when these two acts are done the heart circumcised and love put into it that it cleaveth to God without separation This is the sanctifying of the heart this Christ works wheresoever he cometh And my Brethren this is not an easie thing to do and indeed no man can do it but Christ for this holiness of spirit is not onely an abstaining from the things common and unclean from pollution of flesh and spirit it is not an abstaining from them out of judgement onely but then a mans spirit it is holy when he hath an inward propence inclination to that which is good and an aversness to that which is evil When the spirit hath a new quality put into it Abhor that which is evil and cleave to that which is good this is holiness not to abstain from the evil onely but to abhor it not onely to do the good but his spirit cleaveth to the good loveth the good So it is said Lot had his righteous soul vexed with the unclean conversation of the Sodomites that is he had a holy soul and in this his holiness was seen that he vexed c. So Moses his holiness appeared when he wept when he saw the people commit idolatry so Paul his spirit was stirred within him when he saw the idolatry of the people of Athens So when a mans spirit stiâ—reth it self after this manner when from that new quality that is put into it it works out the uncleanness that is in it this is the holiness of the spirit and no man hath it but from Christ. As the needle unless it have it from the Loadstone could not have that property of looking to the North so it is with the spirit of a man before Christ dwelleth in him before he hath put a new quality of holiness he never looks towards God but when it is done once it cannot do otherwise therefore those in whom Christ dwelleth cannot sin that is cannot delight in sin this is a great benefit therefore and this holiness of spirit they have in whom Christ dwelleth To be holy in all manner of conversation to be holy at all times in all places in all that he doth to have a holiness of spirit acting and appearing therein It is a hard thing and therefore the benefit is the greater so now how much unholiness we may find in the spirits of men when the spirit of a man steppeth out and doth what it doth to its own ends and looks not to Christ but to other ends this is unholiness and adultery of the spirit therefore those the trade of whose life is not to look at God in their actions but to themselves to pass from pleasure to pleasure and from sport to sport and all for themselves those also that are so much occupied in worldly businesses that God is forgotten this is exactly contrary to holiness for here the spirit turneth it self from God whereas we should be holy in all manner of conversation holy in every thing holy in eating holy in drinking holy in recreation holy in all our business holy in mirth c. But you will ask how shall that be When you do all these as to God as fitâ—ing you for his service when you put God as the end unto all that you do then is your spirit holy you know that place Whether you eat or drink or whatsoever you do do all to the glory of God That is respect God in it make not your selves the utmost end of it for then your heart is unholy for holiness is to keep the
some a shorter time if thy soul have drooped been afraid to be utterly cast away if thou hast found thy self in a lost estate then is thy case good for this goes alwayes before that insulting faith that triumphs against all condemnation If thou hast not found this but hast gotten faith without it then dost thou speak peace to thy self before God speakes it and it is all one as if the Israelites should have looked up to the brazen serpent before they had been bitten with the fiery serpent in the wilderness who had been never the better not finding indeed the need thereof as those that are stung and troubled with fin do Many are driven to believe because they are convinced thereof in their judgement and the example of others they think would shame them else But that is not enough thou must find thy self throughly awakened for thy sins and feel thy self lying under the wrath of God and lost as it were in thy self before thou canst truly see the need of a Saviour and look up to him effectually Secondly If thou hast obtained this absolving quitting and triumphing Faith then after this spirit of bondage thou hast found the spirit of Adoption spoken of in the same place Rom. 8. 15. for before thou hast been bitten with thy sins the Devil and thine own conscience thou canst not receive any true comfort But when thou once findest in thee nothing but matter of condemnation art driven quite out of thy self then the spirit with the Gospel opens thy heart and inlargeth it to rejoyce and draw stronger consolation from the Gospel then the law could bring condemnation So that if thou hast found the spirit of grace and comfort calming thy minde and purging thy conscience and so sealing thy heart and giving thee som assurance that thy sins are forgiven thee then is thy estate good assure thy self nothing in the world could do this but the spirit of God Ask therefore thine own soul if thou hast in any small measure in truth found thus then hath God begun this triumphing Faith and set it up in thee Thirdly If thou hast this Faith then art thou united unto Christ and hast fellowship with him thou art then knit to Christ as a man to his wife in a mariage bond for thou must know that Christ is the believer in a spiritual and mystical manner Rom. 8. 1. We first are in Christ that is when we once come to believe and then Christ is in us as it is vers 10. when his death kills the body of sin in us and Iohn 17 21 23. I in them saith Christ and they in me which shew as in divers other places in like manner that there is then an union which is an inâ—allible note that floweth imediately from the grace of faith once begotten wrought in any poor soul 1 Ioh. 1. 3. They have fellowship with Christ and with the father through Christ if thou hast this faith then is there a bond that knits thee to God above all other in the world and without this thou canst challenge no Salvation from Christ. let every one therefore examine if he have such a Faith in him by which he may know whether he finde Christ in him or himself in Christ and so a blessed fellowship between them and this thou mayest know if thou findest not the world and sin working and reigning in thee but the spirit of Christ having the rule and dominion in thee Christ he is the ruler and governour of his Church and children O blessed man that hast this O blessed habitation to dwell in Christ to be ingrasted and have an happy being and fellowship with Christ. This discovers abundance of false faith in most men in the world that dream and think to be saved by Christs death on the Crosse now ascended and being in heaven c. But if this be all the wickedest heart in the world that knows of this may say as much but here is the disfence that cuts the thread the sound believer hath further the spirit of Christ to kill sin in him he hath also Christs blood in him that is the worth and merit thereof taking away the guilt of sin and purifying his conscience which he findes by the peace of it He hath also the virtue of Christs Resurrection in him to raise up his dead heart Paul desired to know nothing but Christ crucified by an inward experimental knowledge and feeling of the power thereof Also as Christ is now in heaven making intercession for him so he hath his spirit in him to teach and assist him to pray for pardon of sin and strength against the world and the Devil and that remnant thereof inbred corruption that still remains in him Try thy self for this and if thou find it in thee go on thy mariage bond here shall be broken and soul and body separated by death yet shall thy blessed union with Christ never be broken but though thy body happen to lie in the dust for a time yet shall it one day be raised up again and united to thy soul and both conjoyned to God to live with him in glory forever Fourthly If thou hast this insulting and triumphing faith then thou art a devoted and consecrated man to God and Christ to serve God in righteousness and true holiness all thy dayes hence all believers are said to be Saints that is sanctified and set apart to God dealing with worldly things not with hearts set upon them but using them as if they used them not even with holy affections and hearts consecrated to God and Christ hence also is it that they are called temples to God set apart to their Redeemer by Baptism and Profession But do those that think they have this faith thus carry themselves this belongs to every man and woman we must not be devoted to the pleasures of this world but keep our hearts as men devoted to God and Christ even in our recreations We must have a special care we destroy not this Temple by prostrating our selves to base lusts try thy self for this and though none can do this as they should yet are all to labour and endeavour it He that hath this assurance to be able to challenge and triumph over his enemies in Christ must be the most fearful man in the world not as doubting of Gods favour but in being afraid to sin against God and to offend any of his Brethren which if thou dost thou shalt be the stronger in this triumphing faith Examples hereof we have throughout the whole Scriptures in all Gods children when they were once effectually called whose carriage I pray mark what it was Luke 19. 8. Zacheus made restitution abundantly when his faith had embraced Jesus Christ again Act. 17. Those that had used unlawful A â—s when faith once entered they burnt their books lest they should draw away their hearts and infect and hurt others they so hated their sin and
so readily there is an impediment in it so it is with the mind when it is not accustomed Every action you do helps to mould the soul more and makes it a vessel fit for the Lord and for every good work Besides this as there must be a moulding of the heart and fitting it for exercise so there must be a removing of impediments that hinder Therefore we see in that place 2 Tim. 2. 21. If any man purge himself from these he shall be a vessel unto honour sanctified and meet for the Masters use and prepared to every good work There is a certain rustiness that cleaves to the wheels of the soul that it moves not nimbly and readily in the doing the works we are called to do this rust must be rubbed off There be impediments of divers sorts worldly-mindedness is a great impediment and hindrance And so cares and pleasures and lusts those that are called thorns that hinder growth all these impediments this uncircumcision of heart these hinder from working and these must be removed before we can be ready to do it We see in Psal. 51. saith David there Lord deliver me from blood guiltiness this sin that I have committed and my tongue shall sing joyfully of thy righteousness open my lips and my mouth shall shew forth thy praise The meaning is this David found that that was the sin wherewith his soul was hindred that it made him unfit so that though there were a fountain of grace in his heart yet it was not able to flow forth but was stopped up as it were therefore he prayes to God to open his mouth How should it be opened by removing that sin by taken away that indisposition which that sin had brought on his mind As we see a fountain may be stopped up with mud or dirt or stones or any thing remove these and the fountain is open and when it is open it is ready to flow out So then there must be a removing the impediments let every man see what it is that hinders him when there is a fountain of grace when it flows not out readily If a man be not ready to good works there is some impediment that must be removed But that is not enough to use our selves and fashion our hearts to them and to remove the impediments But thirdly there is a work of the Holy Ghost he must act and stir us up there is a certain work of the Spirit that must help us upon all occasions For even as you see in Trees there may be sap enough in a Tree yet till the Spring-time come till the heat of the Sun come till moysture come that sap is not drawn up to the branches and so long it brings not forth fruit nor leaves So a man may have much grace in his heart much habitual grace but unless this be brought forth more immediately to act there is no fruit brought forth Now what is it that brings it near the branches Why that which makes the spring-time of good actions and fills a man with the fruits of righteousness it is the holy Ghost that is the moysture and the Sun and the rain that moystens and quickens us There must be a certain action of the spirit I say to help us to do every good work we must seek to the Lord for this Lord I have such a business to do I confess I am unapt and indisposed to it I beseech thee help to quicken me by thy spirit But further there are certain duties that more immediately fit and prepare us that is the communion of Saints that whets and warms us and stirs up the grace of God in us So likewise prayer be much in prayer and in the communion of Saints and that will make a man strong it will make him ready to use his strength and the grace he hath But I hasten The main thing that I have to commend to you to stir you up to use your strength to do the Lords work and to use the grace you have upon all occasions for his advantage it is this consideration to deny your selves and to seek the things of Jesus Christ that is the last thing I will pitch on for that is all in all What is the reason that a man useth not the strength he hath because he seeks his own things and not the things of Jesus Christ. If the heart were brought to this to deny it self and to neglect its own things and to seek the things that are Jesus Christs he would be ready then to stir up his stength he would be ready then to run and to go to do any service to the Lord. You have that in Phillip 2. I have no man like minded that will faithfully care for your things for every man seeks his own and not the things that are Iesus Christs Now to heal that disease in your selves to bring your hearts to a quite contrary temper not to seek your own things but the things that are Christs labor to have this wrought on your hearts and that is it that will most immediately prepare you and inable you to use your strength for the Lord upon all occasions You will say how shall we do this Consider that there is a necessity lies upon you to do it And if there did not a necessity lie on you yet it were best for you to do it And if it were not best for thee yet Christ hath deserved it at thy hands he is worthy of it that thou shouldest not seek thy own things but the things of Jesus Christ. These things we will a little inlarge and so end First I say there is a necessity lies on thee to do it It is true if thou wert thy own master if a man were sui juris he might do with himself what he would he might seek his own things but if thou be none of thine own if thou have hired thy self to Christ if thou have sold thy self to him thou art his and if thou be his there is a necessity lies on thee now to seek his things and not thine own A woman while shee is a maid or a widow shee may dispose of her self as shee will shee may seek her own things and stand upon her own bottom but when she is married once she must please her husband and be obedient to him I say when thou art Christs once for I speak to those that profess themselves to be his those that have strength and need nothing but to stir it up other men may do what they will as it is said when there was no King in Israel every man did what was good in his own eyes But when thou hast put thy self under his yoak and accepted him for thy King thou must live by the laws of his Kingdom and be subject to thy Prince When thou hast taken Christ for thy King as every man hath that is once entred into Covenant with him