or no. Now that a man may know this the better I will make it cleere by this example Take a bottle that is full of water and another that is full of Aqua-vitae looke upon them outwardly and they are all one in colour but if you taste the one is hote and lively but the other is cold and rawe so if you looke unto the outward formall actions of wicked men they have the same colour that the actions of the holy men have but if you taste them examine their lives and search into their hearts you shall finde a great difference the one of them it may be may seeme to have life and heate in them but they want the Spirit for they have neither a loathing of sinne nor power to resist sinne they may put a false colour upon their actions but it will not hold they may restraine some lusts for some ends but such cannot master and subdue them and it may heat a part of his heart but it cannot heat all his heart but where the sanctifying Spirit comes it heats all the soule kindles a holy fire in all the faculties to burne up sinne which is there And this was the difference betweene Iohn Baptists Baptisme and the Baptisme of Christ. Iohn would baptize them with water but Christ in the spirit and with fire therefore examine what heat there is in you against evill and what zeale there is in you to good are you cold in prayer in conference in the Communion of Saints it is a signe that you have not the spirit it may be you heare and reade and pray and conferre but see with what heat you doe them Is it with you in these things as the Apostle would have you to be in earthly 1 Cor. 7. 30. 31. To sorrow as if yee sorrowed not to use the world as if you used it not doe you performe holy duties with that coldnesse as if you cared not whether you did them or did them not doe you heare as if you heard not and doe you receive the Sacrament as if you received it not and doe you pray as if you prayed not and doe you love as if you loved it not then surely you have not the Spirit And on the contrary if you finde spirituall heat and zeale in you a nimblenesse and quicknesse to good it is a signe that you have the Spirit for it is the propertie of the Spirit to heate the soule therefore the Prophet saith That the zeale of thine House hath even eaten mee up Intimating I have such a measure of zeale wrought in mee by thy Spirit that I cannot see thee in the least measure dishonoured but I must burne with zeale Therefore examine what zeale you have for God and godlinesse are you hot for the things of the world and cold for grace and holinesse whatsoever you thinke of your selves yet you have not the sanctifying Spirit There is not a holy man or woman that belongs unto Christ but they have this holy fire in them and yet I would not have you to mistake mee as if every Christian did attaine unto the like heate and zeale as others doe For you must know that some have more some have lesse according unto the measure of the sanctifying Spirit that they have but this you must know that you must be full of heate full in some measure answerable unto the measure of the sanctifying Spirit but if you finde no heate at all in you then you have not a graine of the Spirit not to be hot is to bee luke-warme and luke-warmenesse is that which God hates it is a temper mixt which is both loathsome to nature and odious to God Revel 3. 15. the Laodiceans were neither hotte nor cold but luke-warme that is they had neither heate to good nor so cold as to forsake the truth Sinne and holinesse stood in aequilibrio together and they had as good a minde unto the one as unto the other now because it was thus with them therefore saith God I will spue them cut and then in the next verse hee exhorts them to be zealous and amend except you labour to bee hot in the Spirit you cannot be saved Titus 2. 14. the Apostle saith That Christ dyed that hee might purchase unto himselfe a people zealous of good workes this zeale must not bee a constrained zeale but a willing zeale and if there were no other motive to move men to bee zealous but this because Christ came to redeeme them for this end that they might be zealous for his glory if there bee any sparke of the fire of the Spirit in him it will burne at Christs dishonour and if Christ came unto this end to make men zealous then surely Christ will not loose his end but they that Christ will save shall be zealous therefore I beseech you labour to be strong in the inward man and labour to get the Spirit that you may be zealous but alas men have drunke too much of this Cup of giddinesse they thinke they need not be so zealous as they are but I say if you be not it is a signe that you have not the Spirit especially it stands men now upon if they have any holy zeale in them to show it I say it is time you should show it when you see such halting betweene two opinions show your zeale by hating and abhorring popery and by labouring to draw men from it especially now when we see men so desirous to goe into Egypt againe which is to be lamented in these dayes for which the Lord hath stretcht out his hand against us but where is our zeale what spirituall heate is there in us where are these men that at such a time would have beene hot and zealous nay where are the generation of these men surely they are all gone for there is no heate and zeale left it is true we abound in knowledge we have the same knowledge that they had but we want their zeale and spirit and we have the same gifts but we want their Spirit but let us now at length shew our selves to be in the spirit to have the Spirit in vs by our zeale against evill But you will say that many holy men that have the Spirit yet are not so hot and zealous against evill but are marvellous milde and patient therefore a man may have the Spirit and yet not bee zealous First to this I answer that holy men may have pits wherein they may be falne They may have drosse aswell as Gold and hence they may bee drawne by a strong passion and lust not justly to weigh sinnes aright whence ariseth remissenesse and neglect both in doing good and resisting evill 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 againe that is will recover his strength and make him zealous against sinnes but if you see a man whatsoever
profession hee makes of Christ that can winke at sinne and not bee moved at it and the Word nor prayer doth not kindle this holy Fire in him then certainely that man is a dead man there is no sparke of holinesse in him therefore I may say unto every holy man as they were used to say to Haniball that hee had fire in him but hee wanted blowing so I say unto you if you have the Spirit you have heate in you but if this heate doth not appeare at all times or at sometimes it is because it wants blowing for when they have a just occasion to exercise the strength of the inward man for Gods glory they will show that they have zeale in them and be hot and lively to good and not dead in sinne for this is the difference betweene a man that is dead and a man that is in a swone take a man that is in a swone if Aqua-vitae and rubbing of his joynts will not recover him it is a signe that he is dead so if the Word will not worke heate in you it is a signe that you are more then in a swone you are already dead in the inward man it is said of the Adamant it will not be heated with fire so I may say if the Word will not heate you when you are rubbed with it is a signe you are like the Adamant dead unto grace Secondly to this I answer that howsoever some men that are sanctified are not so zealous as are some hypocrites which is true yet I say it is no good argument to say that because counterfeit druggs and wares have the same sent and smell that the good wares have that thererefore they are as good or that the good wares have not the like but it were better to say that they have not the same and that the difference is in this that the affections have a false dye and glosse put upon them and so there is a false and counterfeit zeale and there is a true zeale As there may be yellow peeces counterfeit aswell as yellow peeces true mettall so there may be counterfeit fire as well as true fire this then I say men may bee sanctified and yet be milde and not of so hot and fiery a disposition They may not so burne in the Spirit as others doe but yet it is not good to conclude that it matters not therefore whether you be zealous or no for howsoever it is true in him yet it may be false in thee and know also that this meekenesse is joyned with much holy Zeale though it be not outwardly expressed for as certainely as where true fire is there is heate so where there is the Spirit there is zeale therefore examine whether you have heate in you if you have not you have not the Spirit The second signe whereby you shall know whether you have the sanctifying Spirit or no is this If you finde that you are not onely able to doe more then you could naturally but you have also holinesse joyned with it This signe I make of two parts because a man may do many things that may carry a show above nature and yet want holinesse but if they bee above nature and then have holinesse joyned with them then it is a signe that you have the sanctifying Spirit First I say it will make you to doe more then you could doe by nature it puts another manner of strength in you by which you are able to doe these things which before you were not able to doe as for example it will worke in you a patience above a naturall patience this wee see in Christ himselfe when he was crucified he opened not his mouth he was like a lambe he had more then naturall patience this is true in Paul Peter and the rest of the Saints Againe it works in us love above a naturall love therefore it is said that Christ was full of love hee had compassion on the multitude Againe it works in a man a joy more then naturall joy this wee see in Paul and Silas when they were in prison they sang for Ioy and the Disciples in the Acts rejoyced that they were thought worthy to suffer for Christ. Againe it workes in a man boldnesse above naturall boldnesse and therefore it is said Acts 4. 14. that they preached the Word with great boldnesse that is with a boldnesse above a naturall boldnesse and so Luther he was indued with this Spirit of boldnesse because else he would never be so bold in the defence of the truth if he had not had another Spirit in him Againe it workes in a man wisedome above a naturall wisedome 1. Sam. 18. 12. it is said of David that the Spirit of the Lord was with him and therefore Saul was afraid of him and so Abimelech feared Abraham because he saw in him a great measure of wisdome and discretion Againe it works in a man strength above naturall strength because with the strength of nature they have another added to it Againe it will make you see above a naturall sight therefore it is said they shall not need to teach one another but they shall bee all taught of God they shall see into the excellencies that are in God Now examine your selves whether you have the Spirit or no I say by this if you have this power to worke above nature For if you haue the Spirit you shall finde your selves able to keepe downe your lusts have power and abilitie to sanctifie the Sabbath power to pray power to heare power to conferre power to meditate power to love power to obey all above nature a power to forsake life and libertie riches and honour pleasure and all things if they come in competition with Christ which no man will doe except hee have the Spirit Secondly as it giues strength and other excellent qualities above nature so it addes unto it holinesse it puts a tincture and a good dye upon all your actions it warmeth the gift of the minde and puts the heart in a frame of grace many men have a kinde of strength but they want holinesse and sanctification with it now a man is said to bee a holy man when the soule is separated and divorc'st from things that are contrary to its salvation and happinesse and joyned and united unto Christ wholly and totally then and not till then is a man a true holy man it is with a holy man in this case as it is with a spouse shee is separated from others and united unto her husband therefore they that have the Spirit have holinesse with it the vessels in the time of the Law they were holy vessels because they were appointed for Gods worship in like manner when the Spirit comes into the heart it sanctifies it and makes him a holy man by making him in all his aymes and ends to pitch upon Gods glory and this can no man doe till Christ bee
III. THe Spirit is a free gift p. 168. How said to bee a free gift in five particulars p. 169 USE To terrifie those that be not sanctified by the spirit lest they be deprived p. 170 Meanes to get the Spirit I. Knowledge of him p. 171 Simon Magus and some men now commit the same sinne in three particulars p. 172 II. Faith p. 173 III. An earnest desire joyn'd with Prayer p. 174 IV. Obedience p. 176 V. Wayting on the Meanes THE SAINTS SPIRITVALL STRENGTH EPHES. 3. 16. That he would grant you according to the riches of his glory to bee strengthned with might by his Spirit in the inner man THESE words are part and the summe of that Divine Prayer that Paul made for the Ephesians the principall thing that the Apostle prayes for is this That they may bee strengthned by the Spirit in the Inward man and this hee sets downe in such a manner that he answereth all doubts that might hinder the Ephesians from obtaining of this grace For first they might demand this of Paul you pray That we might be strong in the Inward man but how shall we or what meanes shall we use to get this strength the Apostle answers to this and tels them the meanes to be strong in the inward man is to get the Spirit that you may be strengthned by the Spirit in the inward man Secondly they might demand I but how shall we doe to get the Spirit the Apostle answers to this you must pray for him for your selves as I doe for you For I pray that he would grant you the Spirit that you may be strengthned in the inward man Thirdly they might demand but what should moove God to give us his Spirit and to heare our prayers to this the Apostle answers that the motive-cause is the riches of his glory that hee would grant you according to the riches of his glory that you may be strengthned by the Spirit in the inward man Fourthly they might demand I but what shall we be the better for this strength if we get it to this the Apostle answers in the verses following then saith he You shall be able to comprehend with all the Saints what is the length and the height the depth and the breadth of the riches of the love of God towards you in Christ Now in that the Apostle above all other good things that hee wishes vnto them prayes for this That they may be strengthned by the Spirit in the Inward man I gather this point That which is to be desired of every Christian and to be sought for above all things is this that he may be strongthened in the inward man I gather it â—â—â—r it thus Paul was now to pray for some good to the Ephesians and considering what might bee most profitable for them he makes choice of this above all other good things making it the summe and substance of his prayer that they may be strengthened by the Spirit in the inward man I shall not need to prove it by any other place of Scripture because this in hand sufficiently proves the point as being the maine scope and intent of the Spirit in this place to shew the necessity of this doctrine of strengthening the inward man But for the more fuller explaining of this point we will first shew you what this strength is and then we will come to the uses There is therefore a twofold strength First there is a naturall strength Secondly there is a supernaturall strength First I say there is a naturall strength and this is when a man is naturally strong either in the parts of his body or in the gifts of his mind as for example a strong memory in a man that is a naturall strength and so other qualities of the mind so likewise when a man is strong in the parts of his body as in his armes or legges or necke these are naturall strengthes but this is not the strength that is here meant Secondly there is a supernaturall strength and this is twofold the first is a supernaturall strength which is received from the evill spirit that is when Satan shall joyne with the spirit of a man to doe evill then he addes a supernaturall strength and so makes him to doe more or suffer more then otherwise by nature he is able to doe with this spirit are all the enemies of the Church strengthned withall Paul himselfe before he was converted was thus strengthned and so was hee that killed the French King hee had more then a naturall strength to undergoe all those torments and not to shrinke at them but this is not the strength here meant but there is 2. a supernaturall strength and this is that strength which comes from the sanctifying spirit whereby a Christian is able to doe more then naturally he could doe and this is the strength that is here meant in this place and with this strength all the Saints are strengthned withall This was the strength that Eliah Stephen Iohn Baptist and the Apostles had this made them speake boldly in the name of Christ. But you shall the better understand what this strength is if you doe but consider the particulars of it which are these the first particular in which this spirituall strength is seene is this if a man can beare any wrong patiently without seeking revenge any way it is a signe that they are spiritually strong the second particular wherein this spirituall strength is seene is this if a man can thrive under many afflictions rejoycing under them he hath this this strength as in the Acts 5 41. it is said of the Apostles that they departed from the Councell rejoycing that they were thought worthy to suffer rebuke for the name of Christ hee that can beare some troubles hath some strength but to beare great troubles is required great strength that is to stand fast to Christ to professe his name there as the holy Ghost saith in Revelation 2. vers 13. where Satan hath his throne must needs be a great supernaturall worke of the spirit the third particular wherein this spirituall strength is seene is this If a man can beleeve though hee hath all reason and strength of reason against him or if a man can doe all things of knowledge this is to be strong in the inward man But to goe further that you may the better know what this strength is I will give you a description of it that is I will describe what the strength of the inward man is more fully First I say it is a generall good disposition or right habite temperature or frame of the minde whereby it is able to please God in all things I say it is a generall good disposition or right habite because if it be onely in some particulers and that at sometime onely it is not strength as for example to have a passion to good and not to
affections that the inward man may grow strong by the performance of them The third rule if you would have the meanes effectuall then you must be constant in the use of the meanes forwhat is the reason that there is so litle thriving in grace that men remaine cripples in grace but because they use meanes of growth but by fits and haltnesse that is they are not constant in a good course of life they are still off and on the rule sometimes the shot will bee short and other times they hit the marke they come seldome unto the meanes now and then they pray and now and then they make use of the Communion of the Lord this inconstancy jogles the faculty and weakens the habite and therefore it is unpossible that you should thrive in grace except you be constant the Apostle Iames cals them vnstable men let these never thinke to receive strength in the inward man till they come to more constancy in good Therefore labour to be constant in prayer constant in hearing in meditation in the Sacrament in Conference which if you bee not you will not grow strong in the inward man The fourth rule if you would have the meanes effectuall is this you must take heed of depending upon the meanes without God For know that the meanes without God is but as a penne without Incke a pipe without water or a scabberd without a sword They will not strengthen the inward man without God for it is the Spirit that puts life in the meanes and yet you must not cut off the pipe from the well-head you must not depend upon God without the use of the meanes but you must use both that is first seeke to God and depend upon him for the strengthning of the inward man and withall use the meanes constantly because as water is carried from the Well-head unto the pipe and so from the pipe unto many places so the meanes are as pipes to carry grace into the soule Therefore use them and cut them not off by carelessenesse if you doe you will cut off the strength of the inward man The third meanes if you would strengthen the inward man is this you must get rectified Iudgements that is you must see that your judgements are right for men doe deceive themselves in their judgements they thinke that they have strong judgements and that they are able to judge of things when indeed they are marvellous weake Now that you may not deceive your selves I will lay downe some signes of a rectifyed judgement The first signe of a rectified judgement is this you shall know it by your constancy so much constancy in good and so much is your judgements rectified and on the contrary so much inconstancy and so much weaknesse as for example when a man hath propounded a rule unto himselfe and is not constant in it it argueth that he is weake in his judgement because he keeps not close to the rule or that there are stronger or more arguments to the contrary which makes him to fall away and sit downe from the rule and he is thus posed because he is but weake in iudgement as for example if a man should come and proffer a man one hundred pound not to leave such an action and another man should come and offer him two hundred pounds to leave it if the man bee weake in judgement hee will bee drawne by the greater reward though it bee evill therefore if you would not bee beaten and made to sit downe by stronger seeming arguments than you have indeed in your selfe then you must get your judgements rectified therefore examine your selves whether your judgements be rectified which you shall know by your constancy in holy duties if a little profit or pleasure will draw you away whatsoever you thinke of your selves your judgements are weake The second signe whereby you shall know whether you judgements are rectified is this examine whether your passions be strong for strong passions have weake affections unto good when the passions of a man are strong they weaken the understanding they weaken the will and the affections as touching the truth and therefore Paul in Acts 14. 15. when they would have made him a god he cries out We are men subject unto passions as you are that is full of weakenesse as if he should say your passion in this thing proves your weakenesse of judgement therefore labour to have strong affections to good for this strength in the affections comes from the inward man Againe the strength of the affections unto good show the abiding of the Spirit in the soule as 1 Sam. 11. 6. It is said that the Spirit of the Lord came upon Saul and he was angry that is his affections were strong for Gods glory In Acts 4. 32. After that they were filled with the Holy Ghost they spake boldly they had strong affections for Gods glory and therefore the Spirit is compared unto fire and Oyle Fire that burnes and consumes and Oyle that mollifies and softens so doth the Spirit Therefore examine whether you burne in the inward man see whether you have strong affections to good if you have you are strong if not you are weake and againe see what cheerefulnesse you have examine whether your hearts are soft and tender and plyable then it is a signe that the Spirit is there it is true a strong man may have passion but it is but now and then it continues not it is not alwayes yet so much passion as hee hath so much weakenesse there is in him therefore labour to overcome your passions The third signe whereby you shall know whether your Iudgements are rectified or no is this examine what contentment you have to beare losses and crosses I gather this out of Phil. 4. 12. I can saith the Apostle want and abound I can doe all things through CHRIST that strengthneth mee examine therefore when you are abused and reproached for Christ whether you can take it patiently can you be content to suffer disgrace and reproach for Christ if you can then it is a signe that you are strong in Iudgement if not you are weake whatsoever you thinke of your selves Proverbs 27. saith the Wise man a wise man is knowne by his dignitie so I may say a man that is strong in the inward man is knowne by his bearing of reproch without seeking after revenge againe this man is spiritually strong in Iudgement therefore try your Iudgements by your contentednesse The fourth signe whereby you shall know whether you have rectified Iudgements is this examine whether you finde your selves easie to be deceived if so it is a signe that you are weake in Iudgement and therefore this is the argument that Paul uses unto women that they shall not usurpe authoritie over the man 1 Tim. 2. 12. I permit not a woman to beare rule because shee was first deceived shee is easier to be
regard of the qualitie and disposition to what it was and yet in substance remaines 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 unplyable but now it is hotte and 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 spirituall life into all the parts of the soule and therefore it is said if Christ be in you the body is dead as touching sinne but the Spirit is alive The body is dead that is as touching raigning sinne he is like a tree that wants both sap and roote or as a man that is dead that wants a soule hee is now dead whatsoever he was before but the spirit is alive to God Therefore examine if this thorow great change be in you see then what death there is in you to sinne and what life unto holinesse I call it a thorow and great change because a little one will never bring you in such a frame as to be fit for heaven And againe the Apostle calles it a great change in Rom. 12. 2. be you metamorphosed that is throughly changed new moulded againe in 2 Corin. 3. 18. You are saith the Apostle changed from glory to glory and therefore consider that every change will not serve the turne but it must bee a great change as the changing of Christs Spirit for your owne spirit which if you have then you shall come out of every affliction and every difficultie like gold out of the furnace like cloath out of the die of Lions you shall bee Lambes of Serpents you shall be Doves therefore see whether this change be in you or no if this change be in you then when your old guests that is your old lusts shall come and finde that his old companion is cast out of doores and that the soule is swept and cleansed hee will not stay but seeke abiding else-where but on the contrary if your opinions of sinne be the same if you have the same lusts reigning in you if you use the same evill company and have the same haunts that ever you had you have not the Spirit and so long as you remaine thus doe you thinke 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 then labour to get holinesse The fourth signe whereby you may know whether you have the spirit or no is this if it be but a common spirit you shall find that it will doe by you as the Angels doe by assumed bodies they take them up for a time and doe many things with them to serve their owne turnes but they doe not put life in them such is the common spirit but the sanctirying spirit puts life into the soule Wherefore examine your selves whether the spirit makes you living men or no for when the sanctifying Spirit shall joyne with the soule of a man it will make him to doe suteable things and bring forth suteable actions for as the body is dead without the soule so the soule hath of it selfe no spirituall life to good without the spirit wherefore as Paul speakes of unchast widdowes that they are dead while they live 1 Tim. 5. vers 6. so I may say of every man that hath not the spirit they are dead men dead to God to good to grace to holinesse I say there is no life without the Spirit men are not living men because they walke and talke 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 bee esteemed living men that want the spirit Now for the examination of our selves by this rule consider First wee have but an assumed body of grace and holinesse when in the practice of life we assume unto our selves onely the outward forme of godlinesse but regard not the power cleaving in our affections to that which is evill and leaving the things that are truely good I doe not say when you hate good but when you preferre evill before it in your choise and set it at the higher end of the Table and serve it first and attend upon it most when that crosseth holinesse but you will not againe crosse it for the Love of Christ when it is thus with you whatsoever you thinke of your selves you have not the sanctifying Spirit but a common spirit without life Secondly you have but an assumed body of grace if you have it not in a feeling manner the sanctifying spirit workes a spirituall sence and taste in the soule that is if you have the sanctifying spirit then holy things will have a good taste they will bee 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 bee a dainty thing it will bee without a good savour Therefore examine what taste of good you have whether you can rellish grace or no if not you have not the sanctifying spirit but an assumed habit of grace that is a common spirit without the life of grace Thirdly as assumed bodies are unconstant that is walke onely for a time but they walke not alwayes even so if you have but a common spirit you will not be constant in good but off and on the rule A man that is living in Christ you shall still find him living and moving and doing the actions of the new man a man that hath but a common spirit may do somethings that are good hee may keepe and presse downe some sinne awhile but not alwayes neither then because it is sinne but because it crosseth his profit or pleasure or some other thing Againe he may have some taste and rellish of spirituall things but hee is not purged and cleansed by them First he may walke as a living man walkes that is performe holy duties but they are not constant in holy duties neither doe they performe them in obedience but out of selfe love that is they are still ebbing and seldome flowing they omit ofter then they performe Therefore let me exhort you that are alive and have beene dead be you carefull to prize your life and you that have beene alive but now are dead that is you that have falne from your holinesse and zeale and have lost your first love and strength labour now to recover it againe And you that are alive and yet are falling let me exhort you to strengthen the things that are ready to dye if there bee any here