as of fire And again it is said That the Apostles were stirred up with boldness to speak That is when they saw God dishonoured this spirit kindled a high zeal in them that is set their hearts on fire it set their tongues on fire when the spirit enters into the heart of a Christian it will fill it full of zeal the heart the tongue the hands the feet and all the rest of the parts will be full of the heat of the spirit for it is imposssible that any man should have true zeal except he have the spirit Therefore it is said that they spake with New tongues us the spirit gave them utterance that is they spake with a great deal of zeal of another nature and qualitie then they did before Well then examine what heat and zeal you have in your actions so much heat so much spirit He shall Baptize you with the spirit and with fire That is if you have the sanctifying spirit you shall know it by the zeal that is in you in the performance of holy duties Therefore I say it is an excellent sign whereby a man may know whether he hath the spirit or no Now that a man may know by this I will make it clear by this example Take a bottle that is full of water and another that is full of Aqua vitae look upon them outwardly and they are all of one colour but if you tast them the one is hot and lively the other is cold and raw So look unto the formal outward actions of wicked men they have the same colour which the actions of holy men but if you tast them that is examine their lives and search into their hearts you shall find a great difference It may be they may seem to have light and heat in them but they want this Spirit for they have neither a loathing of sin nor power to resist sin They may put a false colour upon their actions but it will not hold And by this they may restrain lusts for some end they 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 soul That is it kindles a holy fire in all the faculties to burn up sin that is there Therefore this was the difference between Iohn the Baptists Baptisme and Christs Iohn could baptize them with water but Christ with the Spirit and with fire Therefore examine what heat there is in you against evil and what zeal there is in you to good Are you cold in prayer in conference in the Communion of Saints it is a sign that you have not the Spirit It may be you read hear pray and conferâ— but see with what heat you do them is it with you in these things as the Apostle would have you to be in earthly things in the 2 Cor. 7. 30. 31. To sorrow as if you sorrowed not to use the world as if you used it not That is do you perform holy duties with that coldness as if you cared not whether you did them or did them not Do you hear as if you heard not and do you receive the Sacrament as if you received it not do you pray as if you prayed not do you love as if you loved not then surely you have not the Spirit And on the contrary if you find spiritual heat and zeal in you a nimbleness and quickness to goodâ— it is a sign that you have the Spirit â—or it is the propertie of the Spirit to heat the soâ—l therefore the Prophet saith The zeal of thy house hath even eaten me up That is I have such a measure of zeal wrought in me by thy Spirit that I cannot see thee in the least measure dishonoured but I must burn with zeal Therefore examine your selves what zeal you have for God and godliness Are you hot for the things of this world and cold for grace and holiness Then whatsoever you think 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 me as if every Christian did attain unto the like heat and zeal as others do for you must know that some have more and some have lesse according to the measure of the sanctifying Spirit that they have but this you must know that you must be full of heat full in some measure answerable to the measure of the sanctifying Spirit but if you find no heat at all in you then you have not a grain of the Spirit in you Not to be hot is to be luke warm and luke warmness is that which God hates it is a temper mixt of both heat and cold loathsome to nature and odious to God and therefore in Revel 3. Because the Laodiceans were neither hot nor cold but luke warm that is they had neither heat to God nor were so cold as to forsake the Truth That is sin and holiness stood in arbitration 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 spew them out and in the next verse he exhorts them To be zealous and amend That is except they labour to be hot in the Spirit they cannot be saved Again in Titus 2. it is said by the Apostle That Christ died that he might purchase to himself a people zealous of good works that is this zeal must not be a constrained zeal but a willing zeal And if there were no other motive to move men to be zealous but this because Christ came to redeem them for this end that they might be zealous of good works for his glory if there be any spark of the fire of grace in us it will burn at Christs dishonour And if Christ came to this end to make men zealous then surely Christ will not lose 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 think that they have drunk too much of this cup of giddiness That is they think they need not be so zealous as they are but I say if you be not it is a sign that you have not the Spirit especially it stands men now upon if they have an holy zeal in them to shew it I say it is time you should when you see such halting between two opinions shew your zeal by hating and abhorring Poperie and labouring to draw men from it especially now when we see men so desirous to go into Egypt again which is to be lamented in these dayes for which the Lord hath stretched out his hand against us But where is our zeal That is what spiritual heat is there in us where are those
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
within I speake of those actions which are actions of mercy be you mercifull therefore as your heavenly father is for that is a sign that you have the same spirit that he hath when God cometh into the heart of any man he receiveth the spirit of the father And therefore as you would have a witnesse and testimony to your selves that you are the sons of God be you merciful There is a natural mercy I confess found in those that have not mercy indeed but this God accepteth not because such mercies are but counterfeit to the true mercy Labour to be merciful as God is to abound in mercy that every one may fare the better for you wherever you dwell and whatsoever you doe let all your actions be works of mercy so will God accept them and be ready to render mercy to you again INWARD STRENGTH The desire of a Christian. Text EPHES. 3. 16. That you may be strengthened by the spirit in the inward man THese words are a part and indeed the sum of that excellent and divine prayer that Paul made for the Ephesians the principal thing that the Apostle prays for is this that they may be strengthened by the spirit in the inward man and this the Apostle sets down in such a manner that he answereth all doubts that might hinder the Ephesians from obtaining this gracious priviledge For first they might demand this of Paul you pray that we may be strong in the inward man but how or what means shall we use to get this strength the Apostle answereth to this and tels them the means to be strong in the inward man is to get the spirit that you may be strengthened by the spirit in the inward man Secondly but they might demand But how shal we do to get the spirit The Apostle answereth to this you must pray for him for your selves as I do for you for I pray that he would grant you the spirit that you may be strengthened in the inward man and thus you must do for your selves be earnest in prayer to get the spirit which he hath promised to those that ask it Thirdly They might demand but what should move God to give us his spirit and to hear our prayers To this he answers that the moving cause is the riches of his glory that you may be strengthened in the Inward man Fourthly they might demand yea but what shall we be the better for this strength if we get it To this the Apostle answereth in the verses following then saith he you shall be able to comprehend with all 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 that he wisheth unto them prayes for this that they may be strengthened by the spirit in the inward man I gather this point That which is to be desired of every Christian and to be earnestly sought for is this that they may be strengthened in the Inward man I gather it thus Saint Paul was now to pray for some special good to the Ephesians and considering what might be most profitable and advantagious he makes choice of this above all other good things making it the sum and substance of his prayer that you may be strengthened by the spirit in the inward man I shall not need to prove this by any other places of scripture because the place in hand sufficiently proves the point as being the main scope and intent of the spirit of God in this place to shew the necessity of this doctrine of strengthening the inward man But for the fuller explaning of this point we will first shew you what this strength is and then wee will come to the uses There is therefore a twofold strengthening 1 There is first a natural 2. There is a supernatural Strength First I say there is a Natural strength and this is when a man is naturally strong or able either in the parts of his body or in the guifts of his minde as for example a man that hath a strong memory this is a natural strength or in other qualities of the minde or else when a man is strong in the parts of his body these are natural strengths but this is not the strength that is here meant Secondly there is a Supernatural strength and this is two fold The first is a Supernatural strength which is received from the evil spirit which is when Satan shall joyn with the spirit of a man and adds a Supernatural strength and so makes him to doe more or suffer more then otherwise by Nature he were able to doe With this spirit are all the enemies of the Church strengthened Paul himself before he was committed was strengthened by this spirit Some men have more then a natural strength to undergo torments and yet not to shrink at them but this is not the strength here meant But there is a Second supernatural strength which comes from the sanctifying spirit whereby a Christian is able to do more then naturally he could doe and this is the strength which is here meant in this place and with this strength all the Saints are strengthened that is this was the strength that Eliah Stephen Iohn Baptist the Apostles and the rest had this made them speak boldly in the name of Christ. But you shall the better understand what this strength is if you doe but consider the particulars which are these The first particular wherein this spiritual strength is seen is this if a man chearfully thrive under many afflictions that is when they can rejoyce under great troubles and tryals they have this strength as Acts 5. 41. it is said of the Apostles that they departed from the Councel rejoycing that they were thought worthy to suffer rebuke for the name of Christ he that bears some troubles hath some strength but to bear great troubles is required great strength that is to stand fast to Christ to profess his name as the holy Ghost saith in Rev. 2. 13. there where Satan hath his throne must needs be a great Supernatural work of the spirit The Second particular is this in the hour of temptation when the storms arise and the flouds lift up their voyce the heart is stablished being founded upon the rock so that the gates of hell cannot prevail against it all Satans darts fall upon such a state as an arrow upon a rock the heart is fixed like mount Zion The third particular wherein this spirituall strength is seen is this when a man doth believe though hee have all reason and strength against him this is to be strong in the inward man but to go further that you may the better know what this strength is I wil give you a definition of it It is a general good disposition or right habit a temperature or a due frame of the mind wherby it is enabled to
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
the spirit That it puts the heart in a good frame of grace I say that the spirit and the spirit onely doth this And I speak of them onely that have the spirit That it sets the heart in a frame of holines and new obedience which nature cannot do because it keepes it in suspense That is the flesh suffereth it not to do what it would as to break the stubbornness of nature the flesh will make you very industrious and painful in evil But the spirit will restrain your libertie in evil That is it will not suffer you to do what you would though the lust and the temptation be violent to carry you away after it the spirit will not suffer you to be carried after that manner so long as the Spirit lives in the heart but if once the Spirit depart out of the heart then he becomes as weak as water Thus it was with Reuben in Gen. 44. Reuben is become as weak as water and he became thus after he had defiled his fathers bed that is when lust and opportunitie met together they took away strength and it weakens us because it drawes away the affections from good But when the spirit comes then it casts us into another frame as appears if we do but compare these two places together that in Iames 4. 5. with that in Act. 20. 22. Saint Iames saith That the Spirit lusteth after envie That is it laboureth to carry us headlong unto the committing of sin and to the doing of that which is evil but then comes the sanctifying Spirit and it stayes us and makes us to lust after God that is it bindes up your spirits suffers us not to do that which other wayes we would do Therefore examine whether you are bound with another Spirit that you cannot do the evil that you would do then it is certain that you have the holy Spirit Therefore Paul in the place forenamed said that he was bound in the Spirit for Ierusalem as if he had said the spirit of God bound up my spirit to go that I cannot otherwise chuse Therefore what do you mean to break mine heart what do you mean to hinder me I tell you there is a necessitie laid upon me by the Spirit that I must go whatsoever death befals me For it is the office of the Spirit to bind up our spirits and therefore in Rev. 1. it is said that Iohn was in the Spirit that is he was compast about with the Spirit he was in the Spirit as a man is in armour It keepes I say our spirits in a spiritual disposition that we cannot do the evil we would The second benefit that a Christian hath by the Spirit is this that it enableth him to see and believe the things that otherwise he would not believe And I gather it from that place of the Prophet Isai. 6. 9. where it said seeing they should see and not perceive and hearing they should hear and not understand That is they see but want another sight which is the sight of the Spirit and therefore he cannot see A man may have a great fight of humane things by learning and Philosophie and the knowledge of Arts and sciences by these he may see both into natural and spiritual things in some measure But I say he cannot see as he should except he have added unto this another sight which is the sight that the spirit brings and therefore it is called the opening of the eyes and the boring of the ears and it is that which Saint Iohn speaks of in Iohn 1. that light shined in darkness and the darkness comprehended it not That is before a man have this sight of the Spirit whatsoever he sees it is with a great deal of darkness but when the spirit comes it drives away darkness by giving us another eye to see withall and the darkness comprehended it not That is the light is so great which the Spirit brings that nothing can eclipse the light of it Now untill a man have the spirit he doth neither see or believe truely you will not believe till you have the spirit but when you have got the Spirit then you will believe in Christ. We Preach Christ unto all and exhort you to believe but what is the reason that some believe and others believe not but because they do not see that is they want the spirit to shew their sin to humble them and to shew them Christ to comfort them and therefore Peter cals them purblind As men that are purblind cannot see things afar off so men without the spirit are purblind men that cannot see Christ grace and salvation a far off as near at hand but if they had the Spirit then they would see them neer hand That is you would see a marvellous beautie in Christ and holiness It is that which the Apostle speaks of in the 1 Cor. 2. 9. The eye hath not seen nor the ear heard nor hath it entered into the heart of man to conceive the things that God hath laid up for them that love him That is he saw them before but he saw them not in that manner that he sees them now They are represented unto him in another fashion Again he sees them in another hue that is he sees another beautie in them Thus you see the sanctifying Spirit openeth the eye of the understanding to see more a blind man might see if if he had but the facultie of seeing so spiritually blind persons may see when they have the Spirit The third benefit that a Christian hath by the Spirit is this it breeds heavenly and spiritual effects in the soul as joy and comfort and the like and therefore in Ioh. 14. he is called the Comforter First I say the spirit will bring joy into the soul and therefore in Saint Iohn saith Christ he will lead you speaking of the spirit unto all truth And saith the Apostle The God of peace fill you with all Peace and joy in believing Now I make a difference between joy and comfort thus joy is unto the soul as a wall is unto a City that is as the wall doth compasse the City and so is a defence unto it and keepes out many enemies that other wayes would destroy it so doth joy it walls and fences the soul so as it keepes many dangers out that would ruine it The second effect is comfort and this I call a bulwark because a bulwark is of greater strength to beat off and keep out any that shall besiege it and make the Citizens more secure So comfort is a Bulwark of the soul. That is it strengthens the soul against the greatest temptations and tryals it maketh the soul secure resting upon Christ. The third effect that the spirit begets is boldness there is no true boldness without the spirit let Adam witness it ask him what boldness he had when he hid himself from God and what was the
puts the very first stamp of holiness upon us Secondly The Spirit is a free gift because the Spirit is a free Agent that is it works freely of himself Now reason is the free Agent of the outward man but it is the Spirit that gives reason Therefore the Spirit must be most free Thirdly The Spirit is a free gift by his carriage towards them that he will save he might have chosen the elder and not the younger That is he might have chosen Esau and not Iacob or if he would have chosen the younger Then he might have brought him first out of the womb but he will not because he is most free in his choice he will have Iacob and cast off Esau and so he might have chosen honourable and Noble men to have both preached the Gospel and to be saved by the Gospel he might have chosen them onely for salvation but he will not The poor they shall receive the Gospel That is he will make choice of them for salvation he might as well have chosen Simon Magus as Simon Peter but he will not therefore he is free Fourthly the Spirit is free which appears by the paucitie and fewness that he chuses he is at libertie he might have saved more but this shewes his freedom he is not tied to one more then to another The winde bloweth where it listeth That is he cals when and whom he will Let them come in that my house may be full That is none shall come no more no lesse then I have chosen Fifthly that the Spirit is a free gift appears by the prosecution of his decree both of Election and reprobation nothing more free then the Spirit is he might as I said have chosen Esau and not Iacob for there cannot a reason be given wherefore he should chuse the one and not the other he will chuse the wife and not the husband and he will chuse the husband and not the wise he will chuse the childe and not the father and he will chuse the father and not the childe Again he will chuse this man and that woman and not another man or the other woman and what is the reason of it surely there can be no reason given of it because the Spirit is free to chuse and chuse not Thus briefly I have shewed you that the Spirit is a free gift Is the Spirit then a free gift and doth it work freely Then let them consider this and tremble that are not sanctified by the Spirit For if the Spirit work freely and yet thou hast not sanctification wrought in thee it is a sign that thou doest not belong unto God Again if the winde bloweth where it listeth then it stands you upon to do as Millers and Marriners do to watch the opportunitie and grind when the Spirit bloweth upon you That is if at any time the Spirit doth kindle any spark of grace in you Take heed of neglecting the opportunitie That is do not say in this case unto the Spirit as Festus said unto Paul That you will hear him another time but be sure if the Spirit command do you run or if he cals be sure to answer him left he call you no more I have often told you there is a time when he will call you no more Therefore think with your selves what time of darkness and sorrow it will be to you then when with the five foolish virgins you shall be shut out of heaven and happiness There is a time when he will swear That ye shall not enter into his rest and do not I say onely labour and watch for the opportunity that is take the Spirit when it is offered but labour to get the oportunitie That is use the means whereby you may get him And for your help herein I will lay down some means whereby you may get the Spirit The first means to get the spirit is this you must labour to know the spirit for what is the reason that men do not receive the spirit but because they know him not that is they do not know him in his puritie in his free working in his incomprehensible greatness in his increase in holiness and therefore they put off the working of the spirit when men think now that their sin in this kind is not so great as Simon Magus was It is true say they Simon Magus his sin was a great sin and worthy of punishment because he thought to have bought the spirit with mony But if we will consider mens dealing now with the spirit we shall find that the same sin is committed still I say men think that they do not commit the sin of Simon Magus when indeed you do you know how great the sin was in him and what a judgement was inflicted against him and your sins are as great and the same but you know them not Therefore let us compare them together and you shall see that they are all one and that in these three particulars First Simon Magus thought that the spirit might have been had at any time for he neglected the means and despised it presupposing that at any time with a small reward he might get it of the Apostle what shall I give thee c And so when you put off the Spirit is not your sin the same thinking that you may have him when you will that you can have him at your pleasure to mortifie a strong lust a sin that you would be rid of and for a sin that is pleasing to your nature you can subdue it when you will And is not this a great sin as great as Simon Magus his was but can you do this can you mortifie your lusts have you power over them can you love God and the Saints well if you had never so much time you can never get the Spirit except that God give him Secondly Simon Magus thought that it was in the power of man to give the Spirit Therefore he asked Peter what he should give for the Spirit and is not your sin the same do not many men think that it is in the power of men to give the spirit when all the time of their life they will neglect the calling of the Spirit but in some great affliction that is when they lie upon their death bed then they will send for the Minister but not till then as if it were in his power to give the spirit Oh sir what shall I do to be saved can you tell me of any hope of salvation and the like Thirdly Simon Magus desired the spirit to a wrong end namely for his own advantage that upon whom soever he should lay his hands They might receive the holy Ghost And do not men do the like now They desire to have the spirit and they could wish with all their hearts that they had him but yet not to a right end That is for Gods glory but for some carnal end of their own That you
once in the year and do some other outward performances they think they make God some amends But alas it is not so the Lord abhorreth all those sacrifices because they come not from his Temple They are not sacrifices offered upon that altar they should be they are not yet of that holy Priesthood spoken of before and yet there is that hypocrisie in the spirits of men that they are neither willing to omit holy duties altogether nor willing to perform them in that holy and zealous manner as they ought Labour therefore to have Chirst dwelling in your hearts otherwise nothing will be accepted I thought to have added something to have made known to you when Christ dwelleth in your hearts As one way to know it where Christ dwelleth there none dwelleth but him as the glory of God filled the Temple so Christ filleth the heart Again where he dwelleth he dwelleth powerfully he is strong able to make men go through with their good purposes and resolutions Again 3. He continueth and abideth there for over he makes them constant in performing holy duties And lastly He is active as the Sun when that dwelleth in the world we see how it enlightâ—eth the world so Christ enlightneth the soul where he dwâ—lleth makes us able to judge all things Again where the Sun cometh it thaweth the frozen earth and causeth a Spring it causeth every thing to flourish so Christ dwelleth in the heart as the Sun in the world or as the soul in the body see what a beauty the soul putteth upon the â—ody what motion what sence such an al eration there is when Christ commeth into a mans heart If you find therefore a power in you to do good duties not weak offers and breeding of good conceptions and yet have no strength to bring them forth Christ is not yet in you But if Christ be in you where he dwelleth he dwelleth powerfully shall the Devil think you powerfully rule those in whom he dwelleth And shall not Christ strengthen and enable those in whom he dwelleth Again if you finde your Religion to be but for a fit if upon sicknesse or upon the apprehension of death or upon the touch of some sermon or upon some fearful accident befalling others or your selves you can pray and hear and perform the outward parts of Gods Worship and yet fall off again afterwards Know for certain that you have not Christ in your hearts for if once he were there he would remove no more â—ut â—nâ—â—le you to constart course of holiness There may be some clâ—uding now and then but the Sun will nâ—ver set upon your hearts Lastly If you find not an alteration in your soul a spring in the inward man as when the Sun cometh into the world life and beauty as when the soul commeth into the body be assured that Christ is not yet come into your heart on the contrary if you do find all these then know that Christ dwelleth in your hearts And this you are to rejoyce in as the greatest priviledge vouch safed to you under the Covenant of Grace THE BUCKLER Of a BELIEVER ROM 8. Verse 34. Who shall Condemn It is Christ that is dead yea rather which is risen again who is also at the right hand of God and maketh request also for us IN this most sweet and comfortable Scripture I mean the eighth Chapter our blessed Apostle Saint Paul shews at large the happy and safe estate of every true believer that hath his part in Christ where he proves at large that there is nothing can hinder and dis-anul that estate but that he must enjoy it according to his faith shewing withal that if any thing could hinder it it must come either from sinne or from the crosse the punishment of sinne Now he shews this and proves it strongly against all the enemies of Salvation that neither sinne nor the crosse can do it and therefore not any thing Sinne cannot do it verse 1. Because there is no condemnation that is for sinne to them The crosse cannot do it because as vers 28. All afflictions they shall work to good for them Therefore once in Christ nothing can hinder them from eternal Salvation And one would think this were sufficient proof yet as if all this were nothing Therefore that he may raise the true believer to the highest pitch of sound and lasting comfort he goes further and would have him to insult and victorio â—sly triumph verse 33 34. and rise to the highest pitch of holy confidence speaking here in a kind of defiance and saying If any man dare be so bold as to accuse one that believes yet where is he that can condemn him as if he had said There is none at all that can So that briefly in these words contained in the Text is laid down every holy believers challenge which he may take up against the face of all enemies whatsoever Wherein observe two parts First A true beleevers challenge in these words Who shall condemn Secondly the person in whose name the challenge is made which is Christs It is Christ that is dead c. For though the beleever is weak in himself yet in the rock Christ strong and invincible For the first viâ— The true beleevers challenge it is the more to be noted because it is laid down by way of interogation For that hath with it a strong confidence and a kind of victorious triumph as if he said there is none at all that can condemn though they may go about it It is not intorrogatio rogantis or dubitantis but instantis â—t triumphâ—…is It is not a question of one asking by way of doubt but of one earnest in affirming and Triumphing So that the point then is this There is not any one in heaven earth nor any where else that can bring in any thing to condemn a true believer in the sight of God Or There is not any thing in this world nor in the world to come to hinder the salvation of a true believer Where we are to consider First What it is to condemn Secondly That all and every one of us before we believe are in the estate of condemnation and therefore easily to be condemned because under the curse of the law and the guilt of sin Thirdly That when we come truly to believe in Christ even then we are not to think to be free from all that will assay and seek to condemn us and bring us to perdition and destruction Fourthly That though there be many as the Devil and all his instruments that aim and endeavour by many means to spoil us of our faith and hinder our salvation and so bring us to destruction yet shall none ever be able to do it Lastly We will make application of all to our selves For the first namely what it is to condemn It is taken diversly either in foro publico as in our courts when one is guilty of some offence against the Law and
debt And the strength of the argument is thus If Christ had not risen again but been still in the power of the grave and kept under by the enemy of our salvation the poor believer might have been justly afraid his debt had not been paid but Christ being risen and out of hold he is out of doubt As when the debtor sees the Kings Son that was his surety at liberty and in the Kings Court he fears not but his debt is paid so when the poor believer sees Christ set free from the power of the grave c. he knows God hath accepted the payment he hath made as sufficient for him Let us therefore look upon our selves as having a part in Christ and know whatsoever he did it was for us even for every true believer so that he rising again we rise again which being so it manifests that God hath accepted Christ his payment if any thing could hinder it must be death and the grave but Christ being risen they have lost their power and so none able to condemn Rom. 6. 9. Christ rose for us never to dye again and therefore that we should never dye eternally A third reason is taken from the sitting of Christ at the right hand of God which puts all out of question that he paid our debt when he laid down his life in that he is risen and ascended up to his Father Now God would never have admitted him to sit at his right hand had the work been unfinished but now being ascended to the right hand of his Father where he is advanced to the highest pitch of honour glory and Majesty and that in our Nature sitting in full authority King of heaven earth there for ever by his spirit to gather and guide all his children and quell the power of their enemies it is apparent that our Sureties payment is accepted so that now nothing can condemn a Believer not his conscience nor any thing else can condemn him and therefore he may triumph over all accusations In the fourth place add unto all this that Christ doth not onely sit at Gods right hand but so as that he also maketh intercession for every true beleever having not onely power but even the same good will and mind that ever he had to do them good consider this well whether thou beleeving needest to fear the face of any enemy whatsoever The poor man that was indebted to the great King For whom the Kings son was pleased to undertake and satisfie when he sees him come out of prison set at liberty in his fathers Court in greater honor and not onely so but highly favoured of the King his father and continually requesting him for that poor man What needs he now care for all his enemies He need not be affraid to look all officers in the face c. Is this the secure and happy estate of every true believer out of himself in Christ. Then see the necessity of using all those means and that constantly whereby Christ our Blessed Redeemer is pleased to communicate himself and this his grace unto us Faith is a special gift and grace and comes from God in Christ and Christ he comes onely in the meanes which are channels and conduit-pipes Therefore if thou wouldest have this grace and be strengthened and increased therein even as thou wouldest have thy soul thus dignified use carefully all the means As The word which is the Scepter of Christs Kingdome submit thy soul to it If thou wilt have an excellent spirit such a one as Ioshua had pray to God for it and take heed of grieving the spirit of God by continuing in the practice of any known sin which is as water that quenches the fire but rather cherish thy faith and put fuel unto it by constant consionable hearing reading prayer meditation receiving the Sacrament holy conference and watching over thy heart For if thou put fuel to thy faith and keep away that which may quench it thou shalt clearly see this blessed truth and find the power of faith in this that hath been said Therefore as thou wouldest have this confidence and comfort in thy heart and soul use the means for it The dilligent hand becomes rich in Gods ordinary providence and so mayst thou in this grace if thou use diligence there is no way else Therefore whilst thou hast time use the means give attendance to the word and all those heavenly meanes before mentioned It s true indeed Christ hath freed himself by dying rising again and bring at the right hand of God and this I believe saith the poor soul in the midst of his fears temptations and troubles of mind but how should I bee comforted in knowing that I am freed from all that danger and condemnation which my sins do deserve Yes upon this ground every beleeving soul and so thou if thou doest believe mayest be sure to be freed as Christ himself is freed and that even because Christ undertook and did all this for the poor believing soul and he had not done it but for him Esai 9. 6. Toâ—us a child is born to us a Sonne is given All he did was for us and for our Salvation so that if Christ hath any happiness thou believing in him mayest be assured of it as Christ himself All Gods intentions towards thee are founded in love else how should that be true Iohn 3. 16. God so Loved the world c. Christ also took all upon him for our sake even to redeem and save us he needed not have done it for himself for he was God in glory c. lift up therefore thy heart by faith and beleeve this and thou shalt find it true though we miserable wretches are unworthy of any such mercies yet is God worthy to be believed Look on Christ and consider who he is and reflect it upon thy self and if thou canst believe the Lord Jesus hath done all this for thy sake To help and strengthen thee to this First Consider Christ did it for us that believe as a surety we were all bannk-rupts in the law of God for want of obedience thereunto now Christ the surety of mankind comes and undertakes for us and hath done iâ— Hebrews 7. 22. He was made surety of â—a better testament Therefore think on him alwayes as thy Surety in glory Christ there is said to be a Surety of better things then the legal Rites were even of the New Testament wherein whatsoever is contained it is for us and there it is treasured up ask and thou shalt have seek and thou shalt find All he did he did as my Surety all the evil he took away and all the good he purchased it was for me A second means or help to strengthen thee if thou art one that art humbled for sin and desirest more and more to believe is to know that God hath bound himself and sworn to it and he is true though every man
Rom. 6. 1. the Apostle abhors even so much as to think of his former conversation to live in the corruption of it They that have this faith indeed there is an uproar as it were in their hearts against sin and when they are overtaken and stumble 2 Cor. 7. oh how careful are they to repent and pray to God to be washed from their sins And all this may serve to shew what kind of persons they be even the most fearful to sin and careful to please God of all others Paul after he was converted would rather never eat then he would justly offend his Brother and all because God had given him this triumphing faith This care and fear should be in all of us for he that is bold in sin say what he will he finds not this faith nor can triumph in it Sixthly It a man have this then is he the most forward unto and fruitfulness and abounding in good works above all others in the world for this faith it transplants and sets us being by nature wilde olives into Christ the true Vine who is no barren root but fruitful 2 Cor. 9. this we may see in the believing Corinthians charity he speaks of there and in the woman that cast all that she had into the Treasury and in Zacheus that gave half his goods to the poor faith opened his heart that before was nigardly and so Iohn 12. how did Mary pour out the ointment and that good woman Act. 9. 36. so full of chastity so also Acts 2. 4. they were now content all should be for Christ. Now these examples with many more are all set down for our learning and imitation if we will find indeed such a faith as will save our souls another day Seventhly he that hath this insulting faith he doth already conquer his enemies he finds the power of it dayly in giving him victory in some kind over his in-dwelling sin and strengthening him against the world and temptations leading him to sin though he find them not fully conquered yet is not his heart so fully and altogether taken up but that he hath some freedom in the midst of all the affairs and businesses of this world to set some time apart for Divine exercises to honour God he is not a slave to the world 1 Iohn 1. 5. this faith lifts him so up as he is above the dominion of the world though he may be often foiled yet gets he up again and gets ground of lusts daily and is not as many that are led away and made slaves to their pleasures profits c. This faith gets victory over the immoderateness of recreations and delights in some sort Lastly This faith 't is no phantasie of a mans brain but that which Gods Word is the ground of and therefore he that hath it it makes him receive the Ministers testimony to Gods Word which is true Now this faith it carries life in it whereby a man may know he hath it the Scripture is manifest for this Gal. 2. 20. The life that I live is by faith in the Son of God Hab. 2. 4. The just shall live by his faith and that righteousness which brings into Gods presence and favour it hath a light within which consists 1. In that if thou hast this triumphing faith then thou hast a sweet apprehension of Gods favour by an inward feeling of a reconciliation with an angry God whom thou hast so offended 2. In some peace of Conscience 3. Unspeakable joy in the Holy Ghost even when the world sets against thee and sorrows oppress thee 4 In a change a new creature the Dâ—vils image defaced and the Image of God that was lost restored 5. It shews it self also in warranting thy actions and letting thee see that the thing thou dost in regard of the substance is good also it covers the defects of thy actions in Christ and tells thee that God accepts of thy poâ—r endeavours in him and hereupon it is that Gods children when they find God reconciled to them and themselves once brought into his favour are so stirred up to good works and prayer also in afflictions that it is which keeps the heart close to God in his promises neither tying God to time means nor manner but waiting patiently for deliverance This faith also it hath his sence an eye an ear a hand c. likewise its voice both inward and outward when God sayes believe it makes a man find a spirit within sayâ—ng Lord I believe indeed it makes him also outwardly with the Publican confess his sin and wretchedness as also how doth a true believer pray he not onely speaks but even speaks because he doth believe Now of the lets to this faith there are a world of hindrances the Devil blows into the brains of men by ordinary conceits arising in their imaginations to hinder and keep them from such a faith as may assure their hearts that there is no condemnation belonging to them and so go on cheerfully about their business having all their wants supplied And there is indeed no Christian that is in Christ that can possibly be clean without them onely the difference is some have more some less but let us all well weigh them and they will appear all but conceits and to have no reality and truth in them 1. Now the first of these is That it is presumption which is a conceit the Papists take up and is in us all so far as we are naturally Popish we think this faith is but a presumption yet this is but a meer conceit for if we have faith it assures us through Christ that nothing can destroy us All presumption is either upon a mans own merit or Gods mercies as Divines acknowledge Now that faith doth neither of these it is plain for he first that knows Christ according to his Word layes hold on Christs merits and Gods mercy in him and so applies and rests thereupon before God labouring to bring forth fruit and so is assured of Gods love And this is no presum tion for he relies not upon his own merits but Christs 2. This faith builds not on Gods mercy at large but on his mercy in Christ he believes on him that hath satisfied Gods justice and therefore knows that God cannot but must needs shew mercy If this were presumption who would seek after it to lose his labour but this the Lord commands and therefore it is no presumption but obedience and duty to do it Nay if thou shouldst not seek after this faith and assurance it were a neglect and contempt of the Commandement of God A second impediment that keeps men from seeking this faith is a conceit that it is impossible ever to get it and this sticks too much in our unbelieving hearts and is strongly rooted in our ignorant Protestants that give themselves to other Books but not to the careful and conscionable reading of Gods Book
your hearts are estranged from God how much you have forgotten God He is your Lord your Master you must be his servants therefore renew it now and bring your hearts back again This is indeed the very renewing of the Covenant and a drawing near to God and it giveth strength unto you and makes the union more firm that is the more that we are perswaded that he is our Husband and that we have married our selves to him the greater is the strength of affection And you shall find it by experience every grace is strengthened and enlarged by this and every sin is abated and mortified and subdued This is done in the eating of his flesh and the drinking of his blood So that every Sacrament day a man renews his assurance he reneweth his union with God in Christ this is properly feeding upon Christ you are strengthened by it your hearts are more established in well doing there is more joy and more peace your faith is increased which encreaseth every grace you are more weaned from the world As when the heart of the wife draweth near to the Husband it is more weaned and alienated from strangers This I say is to eat the flesh of Christ and to drink his blood when withal you add a right application of all that Christ hath done for the enabling of you to the duties of godliness A FORM of GODLINESS NO GODLINESS VVithout the POWER 2 Tim. 3. 5. Having a form of Godliness but denying the power thereof from such turn away YOu know the point that we delivered to you in the morning out of these words That It is Godliness that is required of every man that is only acceptable to the Lord. We gave you the reasons of it and made some Use of it And before we come to the other point or to some further Use that we should make of this we will add a word or two to that which we prest in the morning that we should not content our selves with any thing but godliness For we are apt to be deceived in this case to mistake and to think that our common care of serving God and that moral vertues and civility are godliness But it is enough for you to know that the Lord accepts nothing but that which is more then nature that which himself hath wrought in us by his holy Spirit Aristotle himself though a Heathen man was able to say that natural vertues are very like the true they come so near it that there is nothing more like As natural meekness will do as much as the best moral meekness nay as much as any spiritual meekness stupidity will do as much as Christian courage and natural temperance and ability in a man to rule and govern himself There are many of these natural vertues which for the outside for I speak of that and for the shew for some kind of performance may go as far as those that are spiritual But there is a great difference between them because the one sort proceed but from nature and they look but to a mans self And you shall find they alway have this property they are done without difficulty without resistance without any reluctancy therefore they are not praise-worthy there is no thanks for any man to do such an action Indeed they are beautiful things as I told you then the flowers of the grasse the flower of the flesh is beautiful they are the works of Gods own hand for he hath wrought them in us but he himself must have the glory and not we That which we must look for is spiritual vertues spiritual graces which the Apostle exhorts us unto Add to your patience vertue to vertue temperance and brotherly kindness and then to all add godliness Godliness which makes a man look to God it hath alway the flesh to resist it it doth what it doth with some difficulty and reluctancy For the stream of nature is still running a contrary way This is that you must labour for therefore remember this rule that godliness is something alwayes above nature If therefore there be no more in you then what you have by nature or by education or practice be assured it is not right As you see it in the earth the earth is able to bring forth grass and some kind of flowers of it self but if you will have it bear corn and wine things of a more pretious nature there must be plowing and sowing and planting there must be some other seed cast into it then is found in the earth there must be some work of man upon it So it is with our hearts by reason of those engravings of the moral Law and the work of nature in us we are able to do much we are able to bring forth many excellent flowers we are able to do many things that are very good and beautiful though they be not spiritually so But that which is godliness that is it which must be wrought by a supernatural power there must to follow the metaphor be plowing and sowing that is no man living hath this thing which we call godliness in him but it must be wrought after this manner First there must be a plowing of the heart he must be humbled he must be taught to know that he is a child of wrath a man that never hath had any of this plowing that hath never been thus humbled in the sence of sin and the apprehension of Gods wrath he may be assured that he hath nothing in him but nature he hath nothing in him that is of a supernatural work that is the work of the sanctifying Spirit he hath nothing of that yet wrought in him for that is never done without plowing Again this is not all for a man may be plowed he may have quick and sharp terrors of conscience and yet have no feed sown there may be harrowing you know where there is no fowing It was the case of Iudas and Achitophel and so it is the case of divers others and therefore we must go further there must be seed thown into the heart by the hand of God by the sanctifying spirit that is after a manâ— heart hath been thus hurried he must come home to God by Christ and have his heart calmed by the assurance of Gods love When he is thus united to Christ by faith after he hath been humbled then the Lord soweth seed what seed The immortal seed of his Word which by the operation of the sanctifying Spirit of God works that in the heart which is above all natural principles Now when this is done there is a crop which God is delighted in a crop pleasing and acceptable to him For we shall never bring forth fruit to the spirit till the same spirit hath sown our hearts with these spiritual and supernatural graces This onely I add that when I have exhorted you not to content your selves with moral vertues that you may know in a word what this
and that is done by delivering the signs of the vice we reprove In diseases we see not the Radices but the Symptomes of it so we see not sin in the heart but in the practice Therefore signs are good 4. Let reproof be renewed not naked as it is drawn from the Text but with other reasons to make us afraid of committing it as from the danger the consequents the effects and Gods judgements on such sins and here if speeches be edged with Rhetorick to make a division between the marrow and the bones it shall be fitly done 5. The secret reasons must be answered that keep men in the practice of sin for if there be but one objection unanswered the reproof will not fasten on them for no man sinneth but by false reasons therefore they are called deceitful lusts and this is required 2 Cor. 10. 4. The weapons of our warfare are spiritual casting down imaginations the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Let such medicable rules be prescribed as may keep men from it 4. In exhortation to some vertue or to the performance of some duty this is absolved in five degrees 1. Let the vertue exhorted be commended to the people and set forth in the beauty of it that so they may be stirred up to love and like it 2. Let it be shewed how defective men are in practise of it for men are as ready to arrogate in that as to derogate in other things to think they have it when they have it not And this is done two ways First by bringing down that duty to particulars more motes are seen in a little of the Sun-shine then in the whole shade Secondly by describing the particular speeches and actions of men shewing the difference between them and this discovereth the disagreement in the minds of men 3. Let exhortations be renewed not simply but with motives to stir up to embrace the vertues and to this it is needful that we use a cloud of arguments let the speech be framed with such figures as becomes it So that First it be with gravity secondly with concealing of art 4. Let the false reasons be shewed that keep us from embracing of it for either we think the practice of it brings into danger or difficulty therefore let these be done away 5. Shew them the way the means how they may go on as if it be demanded what ground of Scripture for this I answer for interpreting and dividing the Word we have precepts the working of it is from example only let these cautions be added First In all points this kind of handling is not to be used for sometime Explications Reasons or Consectary may be omitted as occasion serve these transitions are not alwayes manifested but so the right rule be known we may put them together as it seem good I should have added several other directions but I must defer them till another time AN ANTIDOTE AGAINST HEART-FEARS JOHN 14. 1. Let not your hearts be troubled THe point that we delivered out of these words was this That It is the will and advice of Christ our Lord and Master that our hearts should be established and not be troubled in the day of fear Now after we had delivered the reasons of this point we came then to set down some means how we might be capable of this advice and instruction that our Lord and Saviour perswades us unto Some of the means I have already opened unto you four we handled in the fore-noon The first was to set our selves another task another employment and so divert our thoughts and affections from fears about these outward things This point we opened at large and shewed what effect it took in the case of Saint Paul and other Christians Heb. 10. In Abraeham and his family in removing out of the Land where he had possessions being he was mindful of another possession in Heaven and regarding not the possessions he left Again a second means we delivered was this to get a clear light to burn by us that so we be not mistaken in the apprehension of things for this ground was here delivered that nothing works upon the heart and affections of a man according to the truth of it but evermore according to the apprehension Indeed if the apprehension be joyned with truth then it works according to the truth of it or else the apprehension stirs up the affections As in that example Mark 6. 49. The disciples were troubled when they saw Christ himself supposing that he had been a spirit A third means that we delivered and opened at large in the fore-noon was to take heed of promising our selves great matters from the things of this world for this is a truth when a mans hopes lift him up to Heaven if he be disappointed of this home he is thrown down to Hell Therefore we should use the things of the world as if we used them not according to Saint Pauls exhortation then when a man useth them as if he used them not he will be as if he had them not Other things I added for the opening of this point Fourthly The last thing that I touched in the fore-noon it was this to labour to be humbled labour I say to be humbled under the hand of God for as it is said a froward proud heart finds nothing good nothing that it is contented with but it will pick quarrels with God measure out what portion he will So on the contrary a spirit that is truly humbled finds nothing but that which is good Whatsoever God affords a man that is truly humbled he takes it for a great savour and mercy I opened that place Isay. 49. the Lord saith the pastures of his people should be in the High wayes and on the tops of the Mountains There is the poorest feeding of all the grass is the shortest there is nothing to be gotten yet sheep will live and do well with such feeding where the fat oxen would be starved so a poor and mean Saint will pick a contented life where a proud heart gets nothing but vexation and trouble We proceed to a fifth means for there are three more The fifth means we must add which ought to take place before any other and that is it which the Apostle speaks of Ephes. 6 10. be strong in the Lord and in the power of his might What is that that is account and esteem the power of the Lord as your own Now if a man had so much strength and power of his own as the Lord hath he would make no question that any man should be able to encounter with him or any trouble or temptation in the world Now if we were perswaded that the power and strength that God hath were ours that he would be ready to put it out for our comfort and deliverance that would stablish our hearts as David saith be strong and he shall stablish your hearts be
and through temptation it will vanquish and subdue corruption and bring him on his knees and so he falls flat before the Lord In such a case I say a man that hath his corruption subdued though it were a tryal tentimes greater and more sore yet he may live upon better terms with the Lord and more comfortably then another man with a lighter cross As it falls out many times in the time of War and hostility between two Cities or Nations the weaker part in the time of War indures and sustains more inconvenience and blood-shed and loss of men then after the full conquest is made especially if the government of the Conqueror be moderate and just as it is sometimes So as long as a man stands out with God in pride of spirit and will not yield he lives far more uncomfortably then when he is truly humbled and subjected to God Thirdly and lastly these general and greater afflictions may be born more comfortably and a less may more disquiet and trouble the heart because when a man hath been afflicted but in some one thing or a few things and hath many outward contentments and comforts yet remaining to him this is the usual course of men in such a case they think when their spirits are bruised and wounded with grief of heart they have lost such a friend they have lost part of such an Estate or credit then presently they fall to other things that are left them and they think to make themselves whole there when they have lost their contentment in one particular they enjoy they think to make them whole and to supply it with the outward things that remain This succeeds not because the wound that is made in the spirit by the loss of that whatsoever it be thou art crossed with it may be the anger of the Lord is mixed with it it may be the arrow of the Lord sticks in thy soul. Now if that be thy case all the outward application of comforts of the world will not do the turn Onely that hand that strook the arrow in our side is able to pluck it out of us And we see nothing more frequent and usual in the world men as long as they have other things to solace themselves with to set their delight on they never go to God If a man go to God for comfort it is as it were because he shuts every door else against him he hath no passage else that he must needs go that way or no way Therefore as long as God affords men the things of the world to solace and comfort them they do their utmost to seek it there but when God takes away all things and strikes away every prop that he hath nothing to rest on as the Dove that Noah sent that had no rest for the sole of her foot till she returned to the Ark this forceth a man of necessity to the Lord. Now though the wound were ten times more grievous and heavy coming to the right Physitian the Lord that made the wound he can cure it and comfort a man again If a man have but a scratch with a pin if he have an unskilful Chyrurgion the wound goes on to ranckle more and more and at last it costs a man his life On the other side if a man have a wound that is dangerous if he go to one that is skilfull this man recovers and lives in the world So many times many men live with disquiet minds they go to the world and seek to be whole there they seek their Physitian there and make the wound that is made worse and the latter end is worse then the beginning But now though a man be never so empty of comfort and be struck down and the hand of God be never so heavy upon him if he go to God and seek to him the Lord is able to make him a comfortable man again and to revive his spirit and bring him again from the grave So we see that objection fully answered that though we be not able to stand under lighter afflictions we may be able and strong enough to bear greater So much for this time THE LAVV OF SIN and GRACE COMBATING Rom. 7. 23. But I see another Law in my members warring against the law of my mind and leading me captive to the law of sin which is in my members THat which is to be done for the solemnity of this day which hath been most profitable and necessarily set a part by the Church for the rememberance of our deliverance from the Gun-powder Treason I leave it to be performed by another We have now pitched upon a text which will serve for our particular use This day indeed puts us in mind of a great Treason which was intended against the whole State both of Church and Common-wealth and this will put us in mind of a Treason within us Now it is true that these outward Treasons and when we hear of Wars and rumours of Wars such things as are terrible to us every man is ready to be affected affrighted with things of this nature change of state loss of goods abreption of life these things are naturally terrible to us the very hearing of them But this now is a War within which is much more dangerous and concerns every one of us to be affected with a thousand times more for it is a deadly War a War that devours the soul the other destroys onely the body this is a War which kills us with an everlasting death when as the other is onely the loss of a temporal life And this is a War which is for the most part forgotten and not minded for it is a fight that makes no noise it comes not with the sound of drums and trumpets it carrieth along with it no terrible appearance hence it is that we think of it but little Now what do we serve for that are the watch-men of your souls but to stir you up to a mindfulness of this War to sound an allarm to you and if you will be stirred up to work your deliverance well if not we have delivered our own souls and he that perisheth his blood shall be upon his own head In this Chapter in the verse before my Text the Apostle Paul triumpheth in that liberty which he had through the grace of God I delight saith he in the Law of God concerning the inner man though I find many temptations to the contrary But when he had exprest that triumph he comes now with another caution which he expresseth in these words that I have read But I see another Law in my members warring against the Law of my mind and leading me captive to the Law of sin that is in my members That is I find in my self a strong inclination a strong habit of sin carrying me violently to that which is evil Now this he sets forth by these properties First he calls it a Law Secondly he saith it is
had better to have wanted the Kingdom Gehazi had better to have wanted Naamans courtefie there goes a curse with those things that we have in that manner when we have them without prayer or when we have them by a common providence when we receive them in the neglect of this duty and yet in the mean time we may have as much as others And though this be that which men are ready to object yet this is the way to forfeit all that they have As you know when men will be ready to take in their goods at the Custom-house and to steal the Custom oft-times it is the way to lose all the whole fraight and to for feit their whole venture So it is here when we use the means that God hath appointed and walk in his way and observe his ordinances then we shall have mercies at Gods hands And when God bestowes them not in mercy as a blessing for so he doth not except you seek to him you must needs conclude that you not onely have them as a curse but in having them out of his way you forfeit all the rest Therefore I say prayer indeed is the means to obtain any thing at Gods hands Hezekiah prayed and he was delivered But here one causion is to be added and that is that it is not every kind of prayer it must be such a prayer as the Lord looks for at â—ur hands it must be a prayer so qualified as he hath appointed for though it be true that prayer be the key that opens the door into the Lords treasury and when we go about to open this lock we must have this key otherwise we go in a wrong way yet faith is the hand that must turn this key There are certain conditions required in prayer Every customary formal ordinary prayer will not prevail with God No 〈◊〉 Saint Paul saith I serve him night and day but I serve him in the spirit you must pray in the spirit that is when you pray to the Lord you must pour forth your spirits to him in your petitions your suites that you make to him must not be such only as your understandings dictate to you but the will and affections the intentions of your souls must go together in the performance of the duty otherwise it is but an hypocritical performance of the duty For this is hypocrisie when a man is neither willing to omit the duty altogether nor careful to do it in that manner that he ought Therefore you must know that you may make a prayer that is but the expression of your 〈◊〉 and will he think you receive such a prayer as thâ—… No your prayers must be an expression of those holy â—esirâ—â— that arise from the regenerate part it must be the voice of the spirit in you that is the voice of the regenerate part stirred up and acted by the Holy Ghost When your prayers are such prayers though it be true 〈◊〉 flesh is mingled with them they will prevail for â—hat is still required Therefore I say every prayer will not prevail it must be such a kind of prayer as God appoints Now why hath God appointed prayer It is that our hearts may be quickened and drawn near to the Lord that our hearts may be put into a fitter frame of prayer And therefore when thou shalt pray and thy heart never a whit the warmer never a whit the nearer drawn to God by it the business is not done For the same rule is true in this as in other things a business we say is not done when the end is not obtained when the enterprize is not brought to pass So I say you have not prayed say what you will express what you will except your hearts are made warmer by it and drawn nearer to God by it and brought to a better frame by it When you edifie your selves this is the prayer God accepts Therefore we must take heed of that common errour that because we hear that prayer will prevail therefore we use some certain formalities and make some petitions and so we do make account to prevail with God this is the common errour of people we are deceived in this it is not every kind of prayer that will do it An ordinary prayer would not have recovered Hezekiah and restored him to health It was the fault of Gehazi when he had got the staff he thought to recover the child but he wanted Elisha's spirit A man may make a prayer to God but when he wants the spirit of prayer he cannot expect an answer for the promise is not made to such Therefore when we deliver this point to you that prayer is an effectual means to prevail with God for any thing you must understand that those conditions must accompany it that the Lord requires And so much for this point he prayed to the Lord Who spake unto him We must be very brief in this because we hasten to the next verse Two things we may observe out of these words First That We ought to observe what answer the Lord gives to our prayers You see the Holy Ghost notes it here he prayed to the Lord and the Lord gave him a good answer he told him that the thing he desired should be done I say we should learn when we seek to the Lord to consider what answer we have from him Otherwise we do as children that shoot arrows and consider not where they light When we send our prayers and consider not what answer they have it is an argument that we do it not in faith we do it not diligently but in a negligent manner When a Fowler layeth baits and snares to catch birds if he believe them to be effectual he will be still looking to them to see whether any thing be taken or no to see what successe he hath When we come to call upon the Lord we should consider whether our prayers prevail what success they have You see Elias when he prayed to the Lord he sent his servant to see what answer the Lord had given and he sent him seven times to see whether any cloud appeared he was very dilegent to consider whether the Lord gave him any answer to his prayers Whensoever therefore we call upon the Lord we should observe that For indeed in this our walking with God doth consist when we converse with the Lord from day to day as we ought It stands not in this onely that we open our minds to him and make our requests known to him but that we should consider what the Lord doth unto us back again If the Lord grant our requests we ought to take notice of it that we may praise him and give him thanks If he do not answer them that we may consider what the cause is Many causes it may be there are why the Lord doth not hear It may be thou doest not pray aright It may be thou retainest the love of some
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