or no. Now that a man may know this the better I will make it cleere by this example Take a bottle that is full of water and another that is full of Aqua-vitae looke upon them outwardly and they are all one in colour but if you taste the one is hote and lively but the other is cold and rawe so if you looke unto the outward formall actions of wicked men they have the same colour that the actions of the holy men have but if you taste them examine their lives and search into their hearts you shall finde a great difference the one of them it may be may seeme to have life and heate in them but they want the Spirit for they have neither a loathing of sinne nor power to resist sinne they may put a false colour upon their actions but it will not hold they may restraine some lusts for some ends but such cannot master and subdue them and it may heat a part of his heart but it cannot heat all his heart but where the sanctifying Spirit comes it heats all the soule kindles a holy fire in all the faculties to burne up sinne which is there And this was the difference betweene Iohn Baptists Baptisme and the Baptisme of Christ. Iohn would baptize them with water but Christ in the spirit and with fire therefore examine what heat there is in you against evill and what zeale there is in you to good are you cold in prayer in conference in the Communion of Saints it is a signe that you have not the spirit it may be you heare and reade and pray and conferre but see with what heat you doe them Is it with you in these things as the Apostle would have you to be in earthly 1 Cor. 7. 30. 31. To sorrow as if yee sorrowed not to use the world as if you used it not doe you performe holy duties with that coldnesse as if you cared not whether you did them or did them not doe you heare as if you heard not and doe you receive the Sacrament as if you received it not and doe you pray as if you prayed not and doe you love as if you loved it not then surely you have not the Spirit And on the contrary if you finde spirituall heat and zeale in you a nimblenesse and quicknesse to good it is a signe that you have the Spirit for it is the propertie of the Spirit to heate the soule therefore the Prophet saith That the zeale of thine House hath even eaten mee up Intimating I have such a measure of zeale wrought in mee by thy Spirit that I cannot see thee in the least measure dishonoured but I must burne with zeale Therefore examine what zeale you have for God and godlinesse are you hot for the things of the world and cold for grace and holinesse whatsoever you thinke of your selves yet you have not the sanctifying Spirit There is not a holy man or woman that belongs unto Christ but they have this holy fire in them and yet I would not have you to mistake mee as if every Christian did attaine unto the like heate and zeale as others doe For you must know that some have more some have lesse according unto the measure of the sanctifying Spirit that they have but this you must know that you must be full of heate full in some measure answerable unto the measure of the sanctifying Spirit but if you finde no heate at all in you then you have not a graine of the Spirit not to be hot is to bee luke-warme and luke-warmenesse is that which God hates it is a temper mixt which is both loathsome to nature and odious to God Revel 3. 15. the Laodiceans were neither hotte nor cold but luke-warme that is they had neither heate to good nor so cold as to forsake the truth Sinne and holinesse stood in aequilibrio together and they had as good a minde unto the one as unto the other now because it was thus with them therefore saith God I will spue them cut and then in the next verse hee exhorts them to be zealous and amend except you labour to bee hot in the Spirit you cannot be saved Titus 2. 14. the Apostle saith That Christ dyed that hee might purchase unto himselfe a people zealous of good workes this zeale must not bee a constrained zeale but a willing zeale and if there were no other motive to move men to bee zealous but this because Christ came to redeeme them for this end that they might be zealous for his glory if there bee any sparke of the fire of the Spirit in him it will burne at Christs dishonour and if Christ came unto this end to make men zealous then surely Christ will not loose his end but they that Christ will save shall be zealous therefore I beseech you labour to be strong in the inward man and labour to get the Spirit that you may be zealous but alas men have drunke too much of this Cup of giddinesse they thinke they need not be so zealous as they are but I say if you be not it is a signe that you have not the Spirit especially it stands men now upon if they have any holy zeale in them to show it I say it is time you should show it when you see such halting betweene two opinions show your zeale by hating and abhorring popery and by labouring to draw men from it especially now when we see men so desirous to goe into Egypt againe which is to be lamented in these dayes for which the Lord hath stretcht out his hand against us but where is our zeale what spirituall heate is there in us where are these men that at such a time would have beene hot and zealous nay where are the generation of these men surely they are all gone for there is no heate and zeale left it is true we abound in knowledge we have the same knowledge that they had but we want their zeale and spirit and we have the same gifts but we want their Spirit but let us now at length shew our selves to be in the spirit to have the Spirit in vs by our zeale against evill But you will say that many holy men that have the Spirit yet are not so hot and zealous against evill but are marvellous milde and patient therefore a man may have the Spirit and yet not bee zealous First to this I answer that holy men may have pits wherein they may be falne They may have drosse aswell as Gold and hence they may bee drawne by a strong passion and lust not justly to weigh sinnes aright whence ariseth remissenesse and neglect both in doing good and resisting evill but this in a regenerate man I call but a passion because it continues not for prayer and the preaching of the pure Word will recover this againe that is will recover his strength and make him zealous against sinnes but if you see a man whatsoever
receive his mercy I answer you know not what mercy is It may be thou thinkest if thou hadst more repētance or more humiliation then thou wert fit for mercy but thou art deceived for the more thy heart is out of order the fitter thou art for mercy for the greates thy sin hath bin the more will his mercy be seen in the forgivenes therof And therfore never look what your sinnes have been in time past but see what your purpose resolutiō is for the time to come and which is the hardest thing to do labor to beleeve in Christ for the pardon of thy sins and apply the promises to thy self for a sin is never soundly healed until we apply the promises for unlesse we apply the promises we cannot truly delight in God untill we do truly delightin God we cannot hate sin thinke well of God goodnes And therfore to conclude all let us here be exhorted to labour for faith above al things which daily will increase grace in us FINIS THE SAINTS SPIRITVALL STRENGTH Excellently and Amply set forth in three Doctrines drawne from EPHES. 3. 16. That he would grant you c. By the late Reverend and learned Preacher IOHN PRESTON Dr. in Divinity Chaplaine in Ordinary to his Maiesty Master of Emanuel Colledge in Cambridge and sometimes Preacher of Lincolnes-Inne LONDON Printed for Andrew Crooke 1634. The Contents of the Saints Spirituall Strength DOCTRINE I. STrength in the inward man is to be desired above all things of every good Christian page 66 A twofold strength Naturall strength in mind p. 67 Supernaturall body  Supernaturall strength proceeds 1. From the evill spirit to worke evill ibid. 2. From the sanctifying Spirit to doe good p. 68 Spirituall strength consists in 1 Bearing wrong patiently ibid. 2 Thriving under afflections  3 Beleeving against Reason  The description of Spirituall strength p. 69 Of weakenesse two kinds 1. Of Grace p. 70 2. Of Relapse ibid. Of weakenesse two degrees 1. Sensible in the will and affections p. 71 2. In the change of the heart 1 Generall in all parts of the soule p. 72 2 Particular in some parts weake though generally strong ibid. Reasons of the Doctrine I. Strength in the inward man fits us for many imployments ibid. REAS. II. It brings most comfort for 1 It makes us d ee all things with facility p. 73 2 It makes the soule healthy ibid. 3 It brings cheerefulnesse into the heart p. 74 4 It brings plenty of all good to the soule ibid. 5 It strengthens against temptations ibid. USE I. To reprove such as care not to get this spiritual strength p. 75 Let them consider 1 The excellency of the inward man fitting for great imployments p. 76 2 By it they are made like unto the Image of God p. 77 3 By it they are inabled to doe things Honorable to God p. 78.  Profitable to men  4 It is an immortall soule they labour for p. 79 Differences betweene the naturall and spiritual strength 1. The spirituall strength goes further than the naturall p. 80 It inables a man 1 To see more p. 81 82. 2 To doe more  3 To judge better  4 To increase in all parts  II. It hath another beginning Gods Spirit another end Gods glory p. 83 III. It hath a strong faith p. 85 A double worke of faith 1 To empty a man of all his owne righteousnesse 87 2 To stir up a desire after God in Christ. ibid. IV. It leads a man to the power of Godlinesse p. 92 V. It is alwayes joyn'd with reluctancy of will p. 93 USE II. To exhort all men to labor for strength in the inward man p. 95 Motives to perswade hereto are 1 Comfort lyes most in the inward man p. 96 2 It is pleasing to God p. 99 3 It prospers the outward strength p. 101 4 It is the being of a man p. 102 VSE III. To direct a man how he should get his inward man strengthened p. 105 Meanes to strengthen the inward man are 1. Abounding in spirituall knowledge p. 107 2. Diligence in the use of the Meanes p. 110 Rules to be observed in using the Meanes 1. To use all the meanes p. 111 2. To performe holy duties strongly p. 112 3. To be constant in the use of the Meanes p. 113 4. Not to depend on the meanes without God ibid. 3. Labouring to get rectifi'd Iudgements p. 114 Signes of a rectifi'd Iudgement 1 Constancy 2 Strong affections to good p. 115 3 Patience under the Crosse p. 116 4 Hardnesse to be deceiv'd with the things of the world p. 117 5 Strength in the time of try all p. 118 4. Removing excuses and hinderances p. 119 Hinderances are 1. The spending strength upon other things p. 121 2. Strong lusts and unmortifi'd affections ibid. 5. The getting spirituall courage and joy p. 122 6. The getting a lively faith p. 124 7. The getting of the Spirit p. 125 DOCT. II. ALL saving grace or strength of grace a man hath proceeds from the sanctifying spirit p. 126 The Spirit strengthens the inward man 1. By infusing into the soule an effectuall operative and powerfull faculty p. 128 2. By enabling the soule to doc more than it could by Nature ibid. 3. By putting new habits into the soule p. 129 4. By giving efficacy and power to the meanes of growth p. 131 USE I. To teach us hee that hath not the holy Ghost cannot have this strength in the inward man p. 132 Signes to know whether a man hath the Spirit or no 1. Fulnesse of zeale p. 134 2. Doing more than Nature can p. 141  Holinesse p. 143 3. Examination of the Meanes by which the Spirit came into the heart p. 144 You may know whether the Spirit was receiv'd by Preaching of the Word 1 By a deepe humiliation that went before p. 145 2 By a thorow change in the soule p. 146 4. Putting life into the soule p. 149 'T is no true life 1. If but the forme of godlinesse p. 150 2. If not in a feeling manner p. 151 3. If onely for a time ibid. 5. By trying whether it be the Spirit of adoption 153 6. Manner of working p. 154 7. Carriage of words and Actions a mans conversation p. 156 To doe evill of set purpose and to bee forc'd unto evill unwillingly is the maine difference betweene the wicked and holy man p. 157 USE II. To exhort us above all things to seeke the Spirit p. 159 Benefits that come by having the Spirit 1 A good frame of grace in the heart p. 160 2 An ability to beleeve things hee otherwise would not p. 161 3 The breeding heavenly and spirituall effects in the soule p. 163 Holy affections doe much advantage us 1. Because wee are the better men p. 165 2. Because they are the meanes of good p. 166 3. Because they enlarge the soule ibid. 4. Because they cleanse and change the heart DOCTR
speciall meanes for the strengthning of the inward man for as hee sets up the building and furnisheth the roomes and gives power unto the soule to use them so that which makes all these effectuall is this when hee gives power and efficacy unto the meanes that are for the strengthning of the inward man now you know that the Word is the onely meanes to worke new habits and qualities in us to call us and beget us unto Christ. And if the Spirit should not adde this unto it namely efficacy it would never beget us unto Christ therefore this is the meanes to make all effectuall it gives a blessing unto the meanes of grace the Word alone without the Spirit is as I told you but as a scabberd without a sword or a sword without a hand that will doe no good though you should stand in never so much need therefore the Apostle joynes them together Act. 20. 32. he calles it the Word of his grace that is the spirit must worke grace by it or else the Word will nothing availe you Againe prayer is a meanes to strengthen the inward man but if the Spirit bee nor joyned with it it is nothing worth and therefore the holy Ghost saith pray in the holy Ghost that is if you pray not by the power of the holy Ghost you will never obtaine grace or sanctification The Spirit is unto the meanes of grace as raine is unto the plants raine makes plants to thrive and grow so the spirit makes the inward man to grow in holinesse therefore it is the promise that God makes unto his Church in the Scripture that hee will powre water upon the dry ground The heart that before was barren in grace and holinesse shall now spring up in holinesse and grow strong in the inward man and this shall be when I shall powre my Spirit upon them therefore you see how the Spirit doth strengthen grace in the soule by building and setting up the building of grace in the soule and then by furnishing the roomes with new habits and qualities of grace and then by giving power unto the soule to use those habits to good and then by giving a blessing unto all the meanes of grace The use of this stands thus If the Spirit be the onely meanes to strengthen the inward man then it will follow that whosoever hath not the holy Ghost hath not this strength and whatsoever strength a man may seeme to have unto himselfe if it proceed not from the Spirit it is no true strength but a false and counterfeit strength for a man may thus argue from the cause unto the effect the true cause of strength must needs bring forth strong effects and on the contrary that which is not the cause of strength cannot bring forth the effects of strength so I may reason that no naturall strength can bring forth the strength of the inward man because it wants the ground of all strength which is the Spirit and therefore you may have a flash or a seeming power of strength such as the Virgins had Matth. 25. that seemed to be strong in the inward man but it was but a fained strength because they had not the Spirit it is the Spirit that must give you assurance of salvation and happinesse And I have chosen this point especially in regard of the present occasion the receiving of the Sacrament before which you are especially to examine your selves whether you have this or no which if you have not then you have neither strength in the inward man nor any right or interest unto Christ For I may well follow the Apostles rule that they that are Christs have the Spirit 1 Cor. 2. 10. The Spirit searcheth the deepe things of God which hee hath revealed unto us by his Spirit Ephes. 1. 13. You were sealed with the Spirit of promise Rom. 8. 11. That they should bee raised by the Spirit that dwelleth in them and againe as many as are led by the Spirit of God they are the sonnes of God thus you see that it stands you upon to examine your selves whether you have the Spirit but above all places there are two places which prove the necessity of having the Spirit the one is this place which is my text That you may be strengthned by the Spirit in the inward man and the other is the place which Saint Iohn hath in 1 Iohn 3. 14. By this wee know that we are translated from death unto life because we love the brethren it is a signe to judge of your spirituall strength by your love if we be united in the bond of love it is a signe that wee have the Spirit and having the Spirit it is the cause that we are translated that is changed so that you must be changelings from sinne to grace before you can be saved Examine therefore what effectuall spirituall strength you have what spirituall love there is amongst you and so accordingly you may judge of your estates whether you have any right or interest unto Christ and that I may helpe you in this thing I will lay downe some signes by which you shall know whether you have the Spirit The first signe whereby you shall know whether you have the sanctifying Spirit or no is this if you have the sanctifying Spirit you will be full of fire that is it will fill you with spirituall heat and zeale now if you finde this in you then it is the sanctifying Spirit and therefore Iohn saith of Christ Matth. 3. 11. that hee will baptize them with the Spirit and with fire that is he will baptize you with that Spirit whose nature is as fire that will fill you full of spirituall heate and zeale and therefore it is said Act. 2. 3. that they had tongues as of fire and againe it is said that the Apostles were stirred up with boldnesse to speake that is when they saw God dishonoured this Spirit kindled a holy zeale in them it set their hearts on fire it set their tongues on fire so when the spirit enters into the heart of a Christian it will fill it full of heate and zeale the heart the tongue the hands the feete and all the rest of the parts will be full of the heate of the spirit And it is unpossible that any man should have true zeale except hee have the spirit therefore it is said that they spake with new tongues as the spirit gave them utterance they spake with a great deale of zeale of another nature and qualitie then they did before Well then examine what heat and zeale you have in your actions so much heate so much spirit Hee shall baptize you with the Spirit and with fire If you have the sanctifying Spirit you shall know it by the zeale that is in you in the performance of holy duties therefore I say this is an excellent signe whereby a man may know whether he have the spirit
profession hee makes of Christ that can winke at sinne and not bee moved at it and the Word nor prayer doth not kindle this holy Fire in him then certainely that man is a dead man there is no sparke of holinesse in him therefore I may say unto every holy man as they were used to say to Haniball that hee had fire in him but hee wanted blowing so I say unto you if you have the Spirit you have heate in you but if this heate doth not appeare at all times or at sometimes it is because it wants blowing for when they have a just occasion to exercise the strength of the inward man for Gods glory they will show that they have zeale in them and be hot and lively to good and not dead in sinne for this is the difference betweene a man that is dead and a man that is in a swone take a man that is in a swone if Aqua-vitae and rubbing of his joynts will not recover him it is a signe that he is dead so if the Word will not worke heate in you it is a signe that you are more then in a swone you are already dead in the inward man it is said of the Adamant it will not be heated with fire so I may say if the Word will not heate you when you are rubbed with it is a signe you are like the Adamant dead unto grace Secondly to this I answer that howsoever some men that are sanctified are not so zealous as are some hypocrites which is true yet I say it is no good argument to say that because counterfeit druggs and wares have the same sent and smell that the good wares have that thererefore they are as good or that the good wares have not the like but it were better to say that they have not the same and that the difference is in this that the affections have a false dye and glosse put upon them and so there is a false and counterfeit zeale and there is a true zeale As there may be yellow peeces counterfeit aswell as yellow peeces true mettall so there may be counterfeit fire as well as true fire this then I say men may bee sanctified and yet be milde and not of so hot and fiery a disposition They may not so burne in the Spirit as others doe but yet it is not good to conclude that it matters not therefore whether you be zealous or no for howsoever it is true in him yet it may be false in thee and know also that this meekenesse is joyned with much holy Zeale though it be not outwardly expressed for as certainely as where true fire is there is heate so where there is the Spirit there is zeale therefore examine whether you have heate in you if you have not you have not the Spirit The second signe whereby you shall know whether you have the sanctifying Spirit or no is this If you finde that you are not onely able to doe more then you could naturally but you have also holinesse joyned with it This signe I make of two parts because a man may do many things that may carry a show above nature and yet want holinesse but if they bee above nature and then have holinesse joyned with them then it is a signe that you have the sanctifying Spirit First I say it will make you to doe more then you could doe by nature it puts another manner of strength in you by which you are able to doe these things which before you were not able to doe as for example it will worke in you a patience above a naturall patience this wee see in Christ himselfe when he was crucified he opened not his mouth he was like a lambe he had more then naturall patience this is true in Paul Peter and the rest of the Saints Againe it works in us love above a naturall love therefore it is said that Christ was full of love hee had compassion on the multitude Againe it works in a man a joy more then naturall joy this wee see in Paul and Silas when they were in prison they sang for Ioy and the Disciples in the Acts rejoyced that they were thought worthy to suffer for Christ. Againe it workes in a man boldnesse above naturall boldnesse and therefore it is said Acts 4. 14. that they preached the Word with great boldnesse that is with a boldnesse above a naturall boldnesse and so Luther he was indued with this Spirit of boldnesse because else he would never be so bold in the defence of the truth if he had not had another Spirit in him Againe it workes in a man wisedome above a naturall wisedome 1. Sam. 18. 12. it is said of David that the Spirit of the Lord was with him and therefore Saul was afraid of him and so Abimelech feared Abraham because he saw in him a great measure of wisdome and discretion Againe it works in a man strength above naturall strength because with the strength of nature they have another added to it Againe it will make you see above a naturall sight therefore it is said they shall not need to teach one another but they shall bee all taught of God they shall see into the excellencies that are in God Now examine your selves whether you have the Spirit or no I say by this if you have this power to worke above nature For if you haue the Spirit you shall finde your selves able to keepe downe your lusts have power and abilitie to sanctifie the Sabbath power to pray power to heare power to conferre power to meditate power to love power to obey all above nature a power to forsake life and libertie riches and honour pleasure and all things if they come in competition with Christ which no man will doe except hee have the Spirit Secondly as it giues strength and other excellent qualities above nature so it addes unto it holinesse it puts a tincture and a good dye upon all your actions it warmeth the gift of the minde and puts the heart in a frame of grace many men have a kinde of strength but they want holinesse and sanctification with it now a man is said to bee a holy man when the soule is separated and divorc'st from things that are contrary to its salvation and happinesse and joyned and united unto Christ wholly and totally then and not till then is a man a true holy man it is with a holy man in this case as it is with a spouse shee is separated from others and united unto her husband therefore they that have the Spirit have holinesse with it the vessels in the time of the Law they were holy vessels because they were appointed for Gods worship in like manner when the Spirit comes into the heart it sanctifies it and makes him a holy man by making him in all his aymes and ends to pitch upon Gods glory and this can no man doe till Christ bee
some parts but not in all parts as for example he may have a large capacity of knowledge in divine Truths yet he hath but weake affections to God or it may bee his affections are strong but his Iudgement is weake or it may be hee is strong in both that is he knowes the good and after his manner of loving hee loves the good but yet there is such weakenes in the wil that he will not yeild any true obedience unto God but it is not thus in the spirituall strength that is in the growth of the inward man for that leads him unto all growth in all parts now in the naturall growth wee say it is not a proper augmentation except there bee a growth in all parts as for example if a man should grow in one member and not in another as in the arme not in the legge we would not say that it were a growth but a disease and that many humours of the body were met together in his arme and that it were rather a signe that it should bee cut off from the body then a helpe unto the rest of the body even so the growth in any part of the soule if it bee not universall rather hurts then helpes that is it rather showes a disease in the soule then the health of the soule but the true spirituall strength that growes in all parts so much for the first difference The second difference is in the beginning and ending of that strength it hath another Alpha and Omega for the strength of the spirituall man is wrought by the Spirit and Word of God as thus the principles of religion being taught him out of Gods Word hence there is a spirituall strength conveyed into the soule for I say no man can receive the spirit of this spirituall strength but by the Gospell therefore consider what the goodnesse is that you have and how you came by it whether it came by the Gospell or no if it did you shall know it by these particulars First examine whether ever you were humbled that is examine whether by the preaching of the law you have had such a sight of sinne that hath broken your hearts if thus in the first place you came by it it is a signe that it is the true strength for this is the first worke of the Spirit when it comes to change the heart of a Christian and to make him a new Creature First throughly to humble him Secondly examine whether there hath followed a comfortable assurance of Gods love in Christ which hath not onely wrought Ioy and comfort against the former feare but also a longing desire after Christ and holinesse therefore if the holinesse that is in you be throughly wrought it doth proceed from the Spirit for this orderly proceeding of the Spirit doth make it manifest but as for the naturall strength it hath not such a beginning it is not wholly wrought by the Word it may be he hath beene a little humbled and comforted by the Word but it is not throughly and soundly wrought by the same Word but is a meere habituall strength of nature pickt out of observations and examples Againe as the spirituall strength hath a different beginning so it hath a different end the end of them are as farre if not further differing as their beginnings for as the holinesse that is in a Holy Man ariseth from a higher Well-head so it leads a man to a more nobler end then the naturall strength for the end of the spirituall mans strength is Gods glory that he may yeild better obedience unto God that hee may keepe truth with him and keepe in with him that he may have more familiarity with him and more confidence and boldnesse in prayer in a word that hee may be fit for every good worke But the end of the naturall strength is his owne ends his owne profit and pleasure and his owne good for as the rise of any thing is higher so the end is higher as for example water is lift upon the top of some Mountaine or high place because it may goe further then if it were not so when a man is strong in the inward man he is set up higher for another end and that is to please God and not himselfe and thus much for the second difference The third difference is this he that is spirituallystrong is strong in faith The strength of the inward man is faith but the strength of the outward man is but morall strength an habituall strength of nature it is faith that gives strength a man is not a strong man in Christ or in the inward man that hath not a strong faith Strong faith makes a man or woman strong that is it is that which makes a difference betweene a spirituall man and a naturall man for as reason makes a difference betweene men and beasts so faith makes a difference betweene a holy man and a wicked man as for example take a Philosopher that doth excell in other things as in humane knowledge such goe beyond other men yet in matters of faith and beleeving they are as blind as beetles and the reason is this the one sees and doth all things by faith but the other onely by the light of nature and this is the same that the Apostle speakes of in Hebr. 11. of weake they became strong that is because they had faith and were strong in the faith and trusted and beleeved and hoped in God therefore they became strong they did that which other men could not doe that wanted faith Sisera might doe as great things as Gideon but here is the difference Gideon doth them all out of Faith but the other doth them but from nature and so Socrates may in worldly things be as wise as Paul that is as wise in understanding and in policy by reason of excellent outward parts as Paul but here is the difference Paul doth all things out of faith but Socrates doth not therefore the Apostle saith 1 Tim. 4. 10. Wee are strong because we stand in God that is we have a strong faith in God and that makes us to withstand all the assaults of men and divels I say this is that which makes a difference betwixt us and the men of the world Diogenes may trample under his feete the things of the world as well as Moses but Moses by faith chose rather the one then the other Hebr. 11. 24. Faith in Christ made him to choose grace before the things of the world but it was not thus with the other his contempt of earthly things was not out of faith as Moses was who had respect unto Gods Commandement and to his promise for then and not till then is a man spiritually strong when hee will let life and riches and honour and pleasure and liberty and all goe for Christ the naturall man will never doe this this is the onely property of faith a supernaturall
his weakenesse more then to bee weake in spirituall knowledge and yet you must know that a man may have much knowledge as worldly knowledge and the knowledge of divine truthes and yet bee but weake in the inward man for there is a knowledge of Arts which fils the braine with knowledge but the spirit goes no further that is it doth not sanctifie that knowledge in the heart Againe there is a knowledge of the spirit which is an operative working knowledge which goes with this other knowledge and leads it to sanctification and is practicall But yet I say you must know before you can be strong there must be some proportion betweene the spirituall knowledge and the spirituall strength as for example one man eates and is fat another man eates and is still leane so some have asmuch as others have and yet are not so strong as others and yet wee say fatnesse comes by eating so doth the strength of the inward man by knowledge and where the Lord workes by his Spirit by his Spirit I say the most knowledge there is most strength therefore I beseech you labour for a full measure of saving knowledge for a working purging convincing operative and powerfull knowledge And this I doe not onely speake unto you that are weake but also unto you that are strong that you be carefull to adde unto your knowledge for what is the reason that you doe not grow in grace but because you are not carefull to adde more knowledge unto that which you have it may bee you picke some good things from some Sermon or good booke but presently you forget it you doe not make it your owne by meditation and so it doth you no good but if you would be carefull to adde unto it you would grow stronger in the inward man then you doe and here is the misery of vs builders other builders when they have built a house the owner lookes to it himselfe and keepes it in repaire but when we have done what wee can to build you up in the inward man and thinke that you will put to your hands your selves when we are to further the worke of grace you begin to pull downe your building againe your selves by your loose lives by following your pleasure your sporting and gaming and prophaning of the Lords day Therefore you must labour to grow in knowledge if you will grow strong in the Inward man The second meanes to bee used if you would grow strong in the inward man is this you must bee diligent in the use of the meanes as the Wise man saith the hand of the diligent maketh rich as diligence in a calling makes rich so where there is much diligence in the use of the meanes of grace there is much strength in the inward man but no man gets spirituall strength save they that are diligent and therefore this is the reason that men are not strong in this spirituall strength because like the sluggard they are not diligent in the use of the meanes they take no paines for grace and therefore it is that they get no increase for according unto the proportion of your paines so is the inward man strengthned and as you use them more diligently so you find the strength of them more operative and powerfull for it is in the soule as it is in the body if you bee not diligent and carefull to feed the body it will wither and consume away and grow weake so if you feed not the soule diligently and use the meanes constantly you will breed weakenesse in the soule and the more secure and remisse you are in the performance of holy duties the weaker you are it may be you thinke it will not weaken you to neglect private prayer but omit it once and it will make you carelesse and the more you neglect the more unfit and undisposed you will find your selves So you may thinke you may prophane one Sabbath neglecting therein the duties required and serving not God but your owne lusts but beloved it will make you secure the more a man doth in this kind the more he may doe for this is true in every Art every act begets a habite and a habite brings custome so it is as true in good things the beginning of good brings many particular good things and therefore if you can but get your hearts in a frame of grace you shall finde a supply of grace because Christ saith Whosoever hath to him shall bee given hee that hath grace and is carefull in the use of the meanes by Gods appointment hee shall thrive in holinesse for if you but once get the beginnings of saving grace and be industrious and vigilant and carefull to imploy them you will in time grow strong you know what Christ said unto the servant that had used his Talent well he had more given him so if you be diligent in the use of the meanes the inward man will grow strong but for the using of the meanes observe these rules The first rule that I would have you observe if you would have the meanes effectuall is this you must use all the meanes for if you use but a part of the meanes you will not grow strong at it is with the body so it is with the inward man a man for the health and growth of the body will use all meanes labour in health Physicke in sicknesse recreation for the whetting of the faculty in a word he will vse every thing that hee may strengthen the body thus you must doe for the strengthning of the inward man you must use all meanes as hearing the Word receiving the Sacrament Prayer Meditation Conference the Communion of Saints particular resolutions to good or else the inward man will not grow strong these are the food that the inward man feeds upon it is with the inward man as it is with a plant if you would have a plant to grow then you must set it in a good soyle you must digge about it and dung it but if you bee carelesse where you set it It will not prosper and thrive even so if you doe not adde fatnesse of soyle unto the beginnings of grace if you doe not use all the meanes as the Communion of Saints and Prayer the inward man will not grow strong but wither and dye you will bee dwarfes in grace and holinesse The second rule if you would have the meanes effectuall is this you must looke that you performe holy duties strongly for then the meanes strengthen the inward man when they are done with strong affections when he useth them not remissely and coldly for remisse actions weakneâ—â— the habit as for example take water that is exceeding hot and put cold water to it and you will weaken it so performe holy duties and use the meanes of grace remissly and they will weaken the habit to good it will worke an Indisposition in the soule therefore doe them strongly with much zeale and strong
affections that the inward man may grow strong by the performance of them The third rule if you would have the meanes effectuall then you must be constant in the use of the meanes forwhat is the reason that there is so litle thriving in grace that men remaine cripples in grace but because they use meanes of growth but by fits and haltnesse that is they are not constant in a good course of life they are still off and on the rule sometimes the shot will bee short and other times they hit the marke they come seldome unto the meanes now and then they pray and now and then they make use of the Communion of the Lord this inconstancy jogles the faculty and weakens the habite and therefore it is unpossible that you should thrive in grace except you be constant the Apostle Iames cals them vnstable men let these never thinke to receive strength in the inward man till they come to more constancy in good Therefore labour to be constant in prayer constant in hearing in meditation in the Sacrament in Conference which if you bee not you will not grow strong in the inward man The fourth rule if you would have the meanes effectuall is this you must take heed of depending upon the meanes without God For know that the meanes without God is but as a penne without Incke a pipe without water or a scabberd without a sword They will not strengthen the inward man without God for it is the Spirit that puts life in the meanes and yet you must not cut off the pipe from the well-head you must not depend upon God without the use of the meanes but you must use both that is first seeke to God and depend upon him for the strengthning of the inward man and withall use the meanes constantly because as water is carried from the Well-head unto the pipe and so from the pipe unto many places so the meanes are as pipes to carry grace into the soule Therefore use them and cut them not off by carelessenesse if you doe you will cut off the strength of the inward man The third meanes if you would strengthen the inward man is this you must get rectified Iudgements that is you must see that your judgements are right for men doe deceive themselves in their judgements they thinke that they have strong judgements and that they are able to judge of things when indeed they are marvellous weake Now that you may not deceive your selves I will lay downe some signes of a rectifyed judgement The first signe of a rectified judgement is this you shall know it by your constancy so much constancy in good and so much is your judgements rectified and on the contrary so much inconstancy and so much weaknesse as for example when a man hath propounded a rule unto himselfe and is not constant in it it argueth that he is weake in his judgement because he keeps not close to the rule or that there are stronger or more arguments to the contrary which makes him to fall away and sit downe from the rule and he is thus posed because he is but weake in iudgement as for example if a man should come and proffer a man one hundred pound not to leave such an action and another man should come and offer him two hundred pounds to leave it if the man bee weake in judgement hee will bee drawne by the greater reward though it bee evill therefore if you would not bee beaten and made to sit downe by stronger seeming arguments than you have indeed in your selfe then you must get your judgements rectified therefore examine your selves whether your judgements be rectified which you shall know by your constancy in holy duties if a little profit or pleasure will draw you away whatsoever you thinke of your selves your judgements are weake The second signe whereby you shall know whether you judgements are rectified is this examine whether your passions be strong for strong passions have weake affections unto good when the passions of a man are strong they weaken the understanding they weaken the will and the affections as touching the truth and therefore Paul in Acts 14. 15. when they would have made him a god he cries out We are men subject unto passions as you are that is full of weakenesse as if he should say your passion in this thing proves your weakenesse of judgement therefore labour to have strong affections to good for this strength in the affections comes from the inward man Againe the strength of the affections unto good show the abiding of the Spirit in the soule as 1 Sam. 11. 6. It is said that the Spirit of the Lord came upon Saul and he was angry that is his affections were strong for Gods glory In Acts 4. 32. After that they were filled with the Holy Ghost they spake boldly they had strong affections for Gods glory and therefore the Spirit is compared unto fire and Oyle Fire that burnes and consumes and Oyle that mollifies and softens so doth the Spirit Therefore examine whether you burne in the inward man see whether you have strong affections to good if you have you are strong if not you are weake and againe see what cheerefulnesse you have examine whether your hearts are soft and tender and plyable then it is a signe that the Spirit is there it is true a strong man may have passion but it is but now and then it continues not it is not alwayes yet so much passion as hee hath so much weakenesse there is in him therefore labour to overcome your passions The third signe whereby you shall know whether your Iudgements are rectified or no is this examine what contentment you have to beare losses and crosses I gather this out of Phil. 4. 12. I can saith the Apostle want and abound I can doe all things through CHRIST that strengthneth mee examine therefore when you are abused and reproached for Christ whether you can take it patiently can you be content to suffer disgrace and reproach for Christ if you can then it is a signe that you are strong in Iudgement if not you are weake whatsoever you thinke of your selves Proverbs 27. saith the Wise man a wise man is knowne by his dignitie so I may say a man that is strong in the inward man is knowne by his bearing of reproch without seeking after revenge againe this man is spiritually strong in Iudgement therefore try your Iudgements by your contentednesse The fourth signe whereby you shall know whether you have rectified Iudgements is this examine whether you finde your selves easie to be deceived if so it is a signe that you are weake in Iudgement and therefore this is the argument that Paul uses unto women that they shall not usurpe authoritie over the man 1 Tim. 2. 12. I permit not a woman to beare rule because shee was first deceived shee is easier to be
he should say if you would know what will strengthen you it is the Spirit Hence note this point That whatsoever saving or sanctifying grace or strength of grace every man hath it all proceeds from the sanctifying spirit I say all the saving grace all strength of grace comes from the Spirit yet doe not mistake mee as if I did exclude the Father and the Sonne for they worke together in every act the Father workes not without the Sonne the Sonne workes not without the Father the Father and the Sonne worke not without the Spirit neither doth the Spirit worke without the Father and the Sonne for what one doth all doth but I ascribe the worke of sanctification unto the Spirit because it is the proper worke of the Spirit to sanctifie and hee is the strengthner of all grace that is all grace comes from the Father as the first cause of all things and then throùgh Christ by the Spirit Grace is wrought in the Soule Therefore these three distinctions of the Trinity is good the Father is of Himselfe the Sonne is of the Father and the Holy Ghost is of the Father and the Sonne that is the Holy Ghost proceeds from the Father and the Sonne and is sent unto the hearts of his Children to worke Grace and Holinesse in them and it must needs be so that the holy Ghost is the onely Worker and Strengthner of Grace because proceeding from such a Holy Fountaine as the Father and the Sonne is he must needes bee Holy and the way to get Sanctification and Holinesse is to get the holy Spirit For in a thing that is sent to sanctifie two things are required First hee that is sent to sanctifie must proceed from a holy Fountaine but the Spirit doth proceed from a most holy and pure God therefore it cannot chuse but be a holy worke that Hee workes Secondly the second thing required in him that is sent to sanctifie is this that he subsist in sanctification that is that he depend not upon another for sanctification but that he be able to sanctifie himselfe now this is the excellency of the holy Ghost He is sanctification and holinesse it selfe that is subsisting in sanctification and abounding in holinesse and therefore able to strengthen the inward man But that you may more fully understand this point I will show you how the Spirit strengthens the inward man and works holinesse and sanctification and this will appeare in foure things The first way how the spirit strengthens grace in the soule is this by giving unto the soule an effectuall operative and powerfull facultie and that is done by rearing the inward man in the soule and setting up the building of grace and this Hee doth by shedding abroad in the heart the blessed effects of grace unto every facultie as the blood is infused into every veine or as the soule goes through every part of the body and so gives life unto it so doth the Spirit goe through all the parts of the soule by infusing spirituall life and power into them and therefore the Apostle calles it Eph. 1. his effectuall power that is he hath such efficacy in working that he infuseth spirituall life unto the whole soule The second way how the Spirit strengthens grace is this when he hath set up the building and swept every corner of the soule then he inables the soule to doe more then it could doe by nature by putting new habits and qualities in the soule as first when a man can doe more then a naturall man can doe by nature then the Spirit hath added new habits as for example any hand can cut with a Chissell or the like instrument but if he can by it make a picture this is a worke above nature because no man can doe it unlesse he hath beene raught it So when the Spirit comes into the heart then it makes a man to doe more then naturally he can doe water you know the nature of it is cold but if you would have it of another quality then you must put a quality of fire into it So the soule is dead and cold by nature but if a quality of the fire of the spirit be added unto it then it will be able to do more then it naturally can doe therefore examine what new habits and qualities be in you whether you have a new habit of patience love hope and experience that is as patience begets experience and experience hope so where the spirit is it doth beget new habits and qualities in the soule by which it is able to doe more then naturally it can doe as I said it first builds the house and sweepes the roomes and then it fits and furnishes the roomes with new habits and qualities of grace The third way how the Spirit strengthens grace is this when it hath given us new habits then it inables and helpes us to use these habits to good And herein appeares the power and excellency of the Spirit not onely to give spirituall life and strength but also to inable us to use that strength for the strengthning of the inward man there may bee qualities and habits in the soule and yet want power to use them as for example a man that is asleepe hee hath habits and qualities but hee wants power to use them or as a man that hath an instrument that will sound well but hee wants skill to use it so many men they have habits and qualities but because they want power to use them therfore they are not strengthned in the inward man but he that hath the Spirit hath withall power to use those habits to good therefore it is said that they spake as the Spirit gave them vtterance that is they had power from the Spirit to speake to doe to use those habits which were in them thus Sampson by the power of the Spirit had power to use his strength Acts 4. 32. It is said that the Apostles spake boldly that is they had power for you must know that there may be common graces in the heart and yet want power but when the Spirit comes then it puts strength in the inward man to worke accordingly Thus it is said that the Spirit came upon Saul and hee prophesied that is hee was able to doe more then before he could doe and yet know that you may have true grace and yet now and then for the present want action you may want a power to doe ought with it and it is then when the Spirit seemes to absent himselfe from the soule and this was that which the Apostle spake of in Heb. 11. Brethren you have forgotten the consolation that is your spirituall strength and power be hid as dead and forgotten but the Spirit will returne and you shall finde your power to good againe The fourth way whereby the Spirit strengthens grace in the soule is by giving efficacy and power unto the meanes of growth which is a
his As in the Canticles the Church saith I am my beloveds and my beloved is mine that is because hee is my husband and I am his spouse therefore I will labour to be like him in holinesse and our Saviour prayeth for this holinesse for his Disciples Iohn 17. 17. Sanctifie them through thy truth thy Word is truth the Word is the meanes to worke holinesse in them when the Word comes then comes holinesse but when profit or pleasure comes to take place then the Spirit of holinesse is as it were pluckt from them but when they have the Spirit then they see the vanity of these earthly things and therefore it is that men are deceived with false and counterfeit wares because they want the Spirit of discerning but when the Spirit of God comes into the heart of a Christian then it showes him the vanity of these things and this he doth by enlightning the mind and therefore it is that they are kept from playing the adulteresses with these things because they have the Spirit of discerning Now examine what strength above nature what conjunction of holinesse have you with it what Spirit of discerning have you are not these things in you then you have not the Spirit The third signe whereby you shall knowne whether you have the Spirit or no is this examine when and by what meanes it came into the heart this is the signe that the Apostle makes in Gal. 3. 2. Did you saith hee receive the Spirit by the workes of the Law or else by faith Preached that is if you have the Spirit then tell me how came you by it when and by what meanes came hee first into the heart But here all the question is how a man may know whether the Spirit be come into the heart in the right manner or no. To this I answer that this you must know that the onely meanes to receive the Spirit into the heart the right conveyance of the Spirit into the heart is by the Word purely preached when it comes in the evidence of the Spirit purely without the mixture of any thing of mans with it and further you shall know whether you have received the Spirit by the preaching of the Word by these two things by the antecedent and by the consequent First you shall know it by that which went before if the Spirit hath beene wrought by the Word then there will bee a deepe humiliation wrought in the soule for sinne and then Christ and the Spirit comes into the heart and begins to cheere up the dejected soule and strengthens the inward man and then thereupon there will be a thorow change wrought in the whole man and it must needs be so because the nature of the Spirit is first to pull downe what mans corruption hath built and then to lay downe the foundation of the spirituall building humilitie and then after to reare the building of grace in the soule as for example if you would know whether the plants receive vertue from the Olive or no then you must know that first they must be cut off and then they must be ingrafted in and then see whether they have the fatnesse of the Olive and then whether they beare the Olive leaves so a man that hath not received the Spirit by the word hee shall see it by the ripenesse of sinnes the corrupt branches the bitter fruite that comes and is brought forth by him but on the contrary if the Word by the Spirit hath cut you down and humbled you throughly in the sight of sinne and then ingrafted you into Christ by working in you a saving justifying faith and if it hath then made you fat and well liking in grace that you have brought forth better fruit then you could before then certainly the Spirit came into the heart the right way and workes in the right manner but as I said it will first humble you by the Word as in Iohn 16. 8. the Spirit shall reproove the world of sinne of righteousnesse and of judgement First he will reproove them of sinne to humble them Secondly of righteousnesse because they have not beleeved the all-sufficiency of Christ. Thirdly of judgement that they might change their opinions that they might doe these things and bring forth such fruit as is agreeable unto God Will. Secondly consider the consequence that is looke to the thing that followes the Spirit where it comes for where the Spirit comes it workes a thorow change in the soule I call it not a bare change but a thorow change for as there may be a glistering shew of something that is like gold and yet no gold so there may be a cessation from sinne and a change from sinne but not truly or thorowly and so not at all for what will it availe Herod to forsake some sinne and like Iohn well in some things if he will not forsake all and like Iohn in the reproofe of all in like manner what if you change your opinions of some sinnes what if you esteeme some sinnes to be sinnes indeed if you have not the like opinion of all whatsoever you thinke of your selves as yet you never had the Spirit therefore if you would know whether you have the sanctifying Spirit or no in you then examine whether there be a thorow change wrought in you that is whether you doe not onely esteeme every sinne to be sinne but also what spirituall life you find in you I say you shall know whether the holy Spirit be in you by this if you find your owne spirit dead in you and Christs Spirit quicke and lively in you and this you shall know also by your affections if you have other affections both to God and Christ to holinesse to the Saints than you had before it is certaine you have the Spirit for this is that which followes the Spirit for when the sanctifying Spirit comes into the heart of a Christian it works another kinde of love in a man then a man naturally hath and again it makes a man to live another kinde of life then he did before thus it was with Paul in Galath 2. 20. Thus I live yet not I but Christ in mee that is there is a proportion and likenesse betweene the life of a Christian and Christ that is when the Spirit enters into the heart then it begins to put off the old man and to put on the new man it will put off its owne spirit and strength to good and put on Christs wholly yet mistake mee not I say not that the substance of the soule is changed for the soule in substance is the same as it was before but here is the difference when the Spirit comes it puts new qualities and habits into it alters and changes the disposition of it gives it that sense which before it felt not and that sight which before it saw not Hence it is throughly changed in
regard of the qualitie and disposition to what it was and yet in substance remaines the same as for example put Iron into the fire the Iron is the same it was in substance before it came into the fire but now it hath another qualitie it was cold and stiffe and hard and unplyable but now it is hotte and soft and plyable and this change is throughout in every part of it and yet it is Iron still So it is with the Spirit when it comes into the heart of a Christian he mingleth and infuseth spirituall life into all the parts of the soule and therefore it is said if Christ be in you the body is dead as touching sinne but the Spirit is alive The body is dead that is as touching raigning sinne he is like a tree that wants both sap and roote or as a man that is dead that wants a soule hee is now dead whatsoever he was before but the spirit is alive to God Therefore examine if this thorow great change be in you see then what death there is in you to sinne and what life unto holinesse I call it a thorow and great change because a little one will never bring you in such a frame as to be fit for heaven And againe the Apostle calles it a great change in Rom. 12. 2. be you metamorphosed that is throughly changed new moulded againe in 2 Corin. 3. 18. You are saith the Apostle changed from glory to glory and therefore consider that every change will not serve the turne but it must bee a great change as the changing of Christs Spirit for your owne spirit which if you have then you shall come out of every affliction and every difficultie like gold out of the furnace like cloath out of the die of Lions you shall bee Lambes of Serpents you shall be Doves therefore see whether this change be in you or no if this change be in you then when your old guests that is your old lusts shall come and finde that his old companion is cast out of doores and that the soule is swept and cleansed hee will not stay but seeke abiding else-where but on the contrary if your opinions of sinne be the same if you have the same lusts reigning in you if you use the same evill company and have the same haunts that ever you had you have not the Spirit and so long as you remaine thus doe you thinke that Christ will come and sup and dine with you and yet you will not erect a building for Him in your hearts therefore if you would have Christ and the Spirit then labour to get holinesse The fourth signe whereby you may know whether you have the spirit or no is this if it be but a common spirit you shall find that it will doe by you as the Angels doe by assumed bodies they take them up for a time and doe many things with them to serve their owne turnes but they doe not put life in them such is the common spirit but the sanctirying spirit puts life into the soule Wherefore examine your selves whether the spirit makes you living men or no for when the sanctifying Spirit shall joyne with the soule of a man it will make him to doe suteable things and bring forth suteable actions for as the body is dead without the soule so the soule hath of it selfe no spirituall life to good without the spirit wherefore as Paul speakes of unchast widdowes that they are dead while they live 1 Tim. 5. vers 6. so I may say of every man that hath not the spirit they are dead men dead to God to good to grace to holinesse I say there is no life without the Spirit men are not living men because they walke and talke and the like but they are living men that live in the spirit and by the spirit and on the contrary there is no true life neither are men to bee esteemed living men that want the spirit Now for the examination of our selves by this rule consider First wee have but an assumed body of grace and holinesse when in the practice of life we assume unto our selves onely the outward forme of godlinesse but regard not the power cleaving in our affections to that which is evill and leaving the things that are truely good I doe not say when you hate good but when you preferre evill before it in your choise and set it at the higher end of the Table and serve it first and attend upon it most when that crosseth holinesse but you will not againe crosse it for the Love of Christ when it is thus with you whatsoever you thinke of your selves you have not the sanctifying Spirit but a common spirit without life Secondly you have but an assumed body of grace if you have it not in a feeling manner the sanctifying spirit workes a spirituall sence and taste in the soule that is if you have the sanctifying spirit then holy things will have a good taste they will bee sweet unto you it will purge out that which is contrary to the growth of the inward man on the contrary the common spirit will never make you to taste grace as it is grace or because it is grace that is grace will not bee a dainty thing it will bee without a good savour Therefore examine what taste of good you have whether you can rellish grace or no if not you have not the sanctifying spirit but an assumed habit of grace that is a common spirit without the life of grace Thirdly as assumed bodies are unconstant that is walke onely for a time but they walke not alwayes even so if you have but a common spirit you will not be constant in good but off and on the rule A man that is living in Christ you shall still find him living and moving and doing the actions of the new man a man that hath but a common spirit may do somethings that are good hee may keepe and presse downe some sinne awhile but not alwayes neither then because it is sinne but because it crosseth his profit or pleasure or some other thing Againe he may have some taste and rellish of spirituall things but hee is not purged and cleansed by them First he may walke as a living man walkes that is performe holy duties but they are not constant in holy duties neither doe they performe them in obedience but out of selfe love that is they are still ebbing and seldome flowing they omit ofter then they performe Therefore let me exhort you that are alive and have beene dead be you carefull to prize your life and you that have beene alive but now are dead that is you that have falne from your holinesse and zeale and have lost your first love and strength labour now to recover it againe And you that are alive and yet are falling let me exhort you to strengthen the things that are ready to dye if there bee any here
taught there is a kind of necessity laid upon them by God in the very instinct of nature so when the Spirit comes into the heart of a Christian it openeth another light in the mind which makes them to doe Gods will as hee teacheth them And therefore the Apostle saith That I need not to teach you to love for you are taught of God to love one another that is there is a kinde of necessity laide upon you therefore you must needs love I grant that sometimes a theefe may be in the high way but it is for a booty and a holy man may be out of the way he may have slipt aside the way but here is the difference the one sets himself of purpose to do evill but the other is forced unto evill unwillingly and you shall know the difference betweene these two in these things if a holy man have gone besides the way assoone as the passion or temptation is once past hee will returne againe unto the right way hee will not goe forward nor stand still but hee will returne but the other though in some sence he knowes it and is told that he is off the rule yet he cares not he will goe on forward therefore examine what fruits of the spirit doe you bring forth and what way doe you delight in are you in the way of holinesse Doe you delight to pray to heare to receive doe you love God and Christ and the Communion of Saints then it is a signe that you have the spirit but on the contrary if you follow drunkennesse and uncleanenesse and prophaning of the Sabbath and idlenesse and goe on herein as in your way you had never the spirit Againe consider what are your walkes that is doe you follow your old evill haunts now as fast as ever you did it is a signe that you have not the spirit Againe thinke not it will excuse you to say whatsoever your actions bee yet you have good hearts you must know that your hearts are much worse then your actions as I said before for if you had the spirit it would not be idle in you but as it makes the heart holy so likewise it sends forth holy speeches and actions unto the life The working power of the Spirit is excellently set forth betwixt Eliah and Elizeus In that story it is said that Eliah cast his mantle about Elizeus then presently Elizeus cryes out let me goe first and take leave of my father and then I will goe with thee Eliah might have well reasoned thus with him what have I done unto thee or what have I spoken unto thee that you should thus reply unto me as if I tyed thee to the contrary said I any such a word unto thee that thou must not goe but there was a kinde of necessitie laid upon Elizeus by the Spirit to goe with him and therefore hee brake out into these words that is the Spirit now entred into his heart that he was not now his owne man hee must goe whither the Spirit will have him and doe what the Spirit bids him and so we see in Acts 4. 20. when the Iewes came to Peter and commanded that he should not Preach Christ unto them he answereth that hee cannot chuse but he must preach Christ and in the beginning of the Chapter you shall see the reason of it They had received the holy Ghost and they spake boldly therefore you see that the Spirit is not idle but he is marvelous working and operative therefore examine what power you have what actions you have and what fruit you bring forth But you may say that sometimes the spirit seemes to bee dead in the heart therefore it is not alwayes working To this I answer that the property of the spirit is alwayes to worke and it doth alwayes worke but he may sometimes withdraw his actions of growing as when a temptation comes and you are taken in it there the spirit seemes to absent himselfe by with drawing his power but notwithstanding he workes still for at the instant there is lusting and labouring in you against it and afterwards hee gives you power to returne againe Againe it is not alwayes thus with you but sometimes thus much for this use The next use stands thus if the holy Ghost strengthens us in the inward man then let me exhort you above all things to seeke the Spirit because it will doe so what would a man desire either for the outward or inward man if he have the spirit he shall obtaine it would a man be inabled to pray would a man bee inabled to beare losses and crosses would a man master particular lusts is a man in bondage and would bee set at liberty from sinne is a man spiritually dead and numbe is a man spiritually affrighted with sinne would a ther they tooke away his strength and it weakens us because it drawes the affections away from God but when the spirit comes then it casts us into another frame as appeares if wee doe but compare these two places together Iames 4. 5. with Act. 20. 22. Saint Iames saith that the spirit lusteth after envy it labours to carry us head long unto the committing of sinne and to the doing of that which is evill but then comes the sanctifying spirit and it stayes us and makes us to lust after good that is it binds up our hearts and suffers us not to doe that which otherwayes wee would doe therefore examine whether you are bound with another spirit that you doe not the evill that you would then it is certaine that you have the holy spirit Therefore Paul in the place before named said that he was bound in the spirit for Ierusalem as if he should say the Spirit of God bound up my Spirit to goe that I cannot otherwise choose therefore what doe you meane to breake my heart doe you meane to hinder mee I tell you there is a kind of necessity laid upon me by the spirit and I must goe whatsoever doth befall me for it is the office of the spirit to bind up our spirits and therefore in Reuel 1. 10. It is said that Iohn was in the spirit that is he was compassed about with the spirit he was in the spirit as a man is in Armour it keepes I say our hearts in a spirituall disposition that it shall not doe the evill that it would The second benefit that a Christian hath by the spirit is this it enables a Christian both to see and beleeve the things that otherwise hee would not beleeve I gather it from that place of the Prophet Isai. 6. 9. where it is said seeing they should see and not perceive and hearing they should heare and not under stand they saw but they wanted another sight which is the sight of the spirit and therefore they cannot see a man may have great sight in humane things by learning and Philosophy and the
knowledge of Arts and Sciences by these he may see both into naturall and spirituall things in some measure but I say hee cannot see as hee should except hee 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 eares and it is the same that St. Iohn speakes of in Iohn 1. 5. That the light shone in darkenesse and the darkenesse comprehended it not before a man have this sight of the spirit whatsoever he sees yet it is with a great deale of darkenesse but when the spirit comes it drives away this darkenesse by giving us another eye to see thorow it And the darkenesse comprehended it not so that till a man have the spirit he doth neither truely see nor beleeve You cannot beleeve till you have the spirit but when you have got the spirit then you will beleeve in Christ. Wee preach Christ unto all and exhort you to beleeve but what is the reason that some beleeve and others beleeve not but because they doe not see they want the spirit to shew them sinne to humble them and Christ to comfort them and therefore Peter cals them purblind As men that are purblind cannot see things a farre off except they bee neere so men without the spirit are but purblind men that cannot see Christ and Grace and Salvation a farre off as neere but if they had the Spirit then they would see them neere hand that is you would see a marvellous beauty in Christ and holinesse it is that which the Apostle speakes of in 1 Cor. 2. 9. The eye hath not seene c. that is he saw them before but he saw them not in that manner hee sees them now they are represented unto him in another fashion Againe he sees them in another hue hee sees another beauty in them thus you see the sanctifying spirit openeth the eye of the understanding to see more A blind man might see if hee had but the faculty of seeing so a spirituall blind man will see when hee hath the spirit The third benefit that a Christian hath by the Spirit is this it breeds heavenly and spirituall effects in the soule as joy and comfort and the like and therefore in Iohn 14. he is called the Comforter First I say the Spirit will beget joy in the soule and therefore saith Christ hee will speaking of the Spirit lead you unto all peace and joy in beleeving now I make a difference betweene joy and comfort thus joy is unto the soule as a wall is unto a Citie the wall doth compasse the Citie and so is a defence for it that is it keeps pettie dangers out so doth joy it walles and fences the soule and keepes out many enemies that otherwise would destroy it 2. effect is comfort and this I call a Bulwarke because a Bulwarke is of greater strength to beate backe and keepe out any that shall besiege it and makes the Citizens more secure so comfort is the Bulwarke of the soule against the greatest temptations and tryalls it makes the soule secure resting upon Christ. 3. effect that the Spirit begets is boldnesse that is there is no true boldnesse without the Spirit Let Adam witnesse it aske him what boldnesse he had when hee hid himselfe from God and what was the reason of it but because he wanted the Spirit and on the contrary when the Disciples had received the Spirit they spake with boldnesse 4. effect that the Spirit begets is holy and heavenly desires in the soule therefore the Church in the Canticles when shee had got the Spirit shee had bred in her loving desires after Christ as in Canticles 1. 7. shee is marvellous inquisitive where to finde Christ for what is the reason that there is in men such a want of holy desires but because they have not this Spirit 5. effect that the Spirit begets is holy indignation that is holy anger it is an effect of the Spirit and therefore the Apostle saith in 2. Cor. 7. 11. what indignation or wrath this he speakes in the commendation of the Corinthians men will not be angry with sinne as evill till they get the Spirit 6. effect of the Spirit is holy affections it will make you to have heavenly affections to God to grace to the Saints therefore the Lord saith Ezech. 36. 26. I will give you a new heart carnall men they may doe something to make their children reverence them or to love them in regard of some domination they may proffer an object but they cannot beget holy affections this is the onely worke of the Spirit thus to change the heart 7. effect of the Spirit is this it will purge the soule it will cast out all rubbish out of the soule therefore the Lord saith that he will purge the sonnes of Levi as silver that is that they may be fit for the Priesthood he will purge out of them by the Spirit that which otherwise would make them unfit And David often in Psal. 51. vers 2. 7. prayes that the Lord would purge him wash him and cleanse him from his sinne and then after hee prayes for the restoring of the Spirit making the absence of the Spirit the cause of his uncleannesse 8. effect of the Spirit is this it kindles holy affections to good in us I said before that the holy Spirit workes holy affections in us but now I adde that hee kindleth those affections in us to good and this is that which gives us great advantage against sinne I say wee have no small advantage of the divell but great advantage when the heart is full of heavenly affections and that for these Reasons The first Reason is because the more holy affections the better man God accounts more of him a man is esteemed of God as hee hath or hath not holy affections a man is that which he is in his affections a man is not a good man because he knowea much but he is a holy man because he hath holy affections that is he is full of love to God to Christ and to the Saints The second Reason is because holy affections they are a meanes or a second cause of good they are the cause of good actions as for example for a man to suffer for Christ and yet not to doe it with holy affections out of love unto Christ it is nothing worth therefore when the affections are right they are drawne upward by the Spirit both to doe and to suffer The third Reason is because holy affections they widen the soule they make the soule large for when holy affections are dead in you the soule will begin to shrinke in even as cloath that is not throughly made when water falles upon it will runne in but if you stretch it it will come to the same length againe so when the
Spirit comes and workes holy affections they widen the soule and make it large and firme therefore that you may have large hearts in praier 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 worke of the holy Ghost to sanctifle the heart to cleanse and change and so make it good it is the worke of the Spirit to worke repentance in us a thorow change in us I call repentance a thorow change because men for the most part mistake repentance taking that for repentance which is no repentance men thinke that if they be turned this way and that way from this sinne and that sinne though it be not from every sinne and evill way that they have true repentance but they are deceived for repentance is a thorough change of the whole man consisting both of soule and body whereby the parts and faculties of both are turned a quite contrary way the heart is turned out of the way of sinne into the way of holinesse now that a partiall turning is not repentance I will make cleare by this comparison take any naturall thing that is of an earthly substance whose nature is to goe downeward yet you may force it upwards by meanes 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 Sunne it is drawne upward first into vapors and then congealed into ice and snow and raine and then it will not rest till it descend againe but there is another ascent of the fire and that is upward and not forced but naturally doth ascend up even so a carnall man may doe the same things that a spirituall man doth hee may keepe downe some lust and he may forsake some evill he may forsake his drunkennesse and uncleannesse and his old evill haunts yea he may doe some good but yet he doth not forsake the evill neither doth he doe the good by the power of the sanctifying Spirit but by a naturall strength if he doth a good action it is by constraint he is forced by something Spirit is a free agent it workes freely of himselfe therefore to whom it goes it goes as a free gift Now that the Spirit is a free agent it appeares by this that reason makes man to be a free agent but it is the Spirit that gives reason therefore the Spirit must needs be most free Thirdly the Spirit must be a free gift by his carriage to them hee will save hee might have chosen the elder and not the younger hee might have chosen Esau and not Iacob or if he would have chosen the younger then hee might have brought him first out of the wombe but he will not because he is most free in his choice he will save Iacob and cast off Esau and so he might have chosen honourable and noble men to have both preacht the Gospell and to be all saved by the Gospell he might have chosen them only for salvation but he will not but the poore they shall receive the Gospell he will make choice of them for salvation he might have chosen Simon Magus aswell as Simon Peter but hee will not therefore you see he is free Fourthly the Spirit is free which appeares by the paucitie of them he choses he is at libertie he might have saved more but this shows his freedome he is not tyed to one more then unto another the winde bloweth where it listeth Iohn 3. 8. hee calles when and whom he will Let them come in that my house may bee full none shall come no more no lesse then I have chosen Fifthly the Spirit is a free gift which appeares 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 choose the wife and not the husband hee will choose the husband and not the wife hee will choose the childe and not the father and hee will choose the father and not the childe againe he will choose this man and that woman and not another man or another woman and what is the reason of it surely there can be no reason given of it but because the Spirit is free to choose and choose not thus briefely I have shewed you that the Spirit is a free gift Is the spirit a free gift and doth it worke freely then let them consider this and tremble that are not sanctified by the Spirit and in whom the spirit hath not yet wrought his good worke least they may seeme to be deprived Againe if the wind bloweth where it listeth then it stands you upon to doe as Millars are wont to doe to watch the opportunity and grind if the Spirit doth blow upon you if at any time the Spirit doth kindle any sparke of grace in you take heed of neglecting the opportunity doe not say in this case unto the spirit as Festus said unto Paul that you will heare him another time but bee sure if the spirit commands doe you runne or if he cals be sure to answer him least he call you no more I have often told you that there is a time when he will call you no more therefore thinke with your selves what a time of darkenesse and sorrow it will bee to you then when with the five foolish Virgins you shall be shut out of heaven and happinesse I say there is a time when he will sweare that you shall not enter into his rest and doe not onely labour and watch for the opportunity to take the Spirit when it is offered but labour to get the opportunity Vse the meanes whereby you may get him and for your helpe herein I will lay downe some meanes whereby you may get the spirit The first meanes to get the Spirit is this you must labour to know the Spirit for what is the reason that men doe not receive the spirit but because they know him not they doe not know him in his purity in his free working in his incomprehensible greatnesse in his increate holinesse and therefore they put off the working of the Spirit Men thinke that now their sinne in this kind is not so great as Simon Magus was it is true say they Simon Magus sinne was a great sinne and worthy of punishment because hee thought to have bought the Spirit with money but if wee well consider mens dealings now with the Spirit wee shall finde that the same sinne is committed now I say men thinke they doe not commit this sinne of Simon Magus when indeed you doe you know how great the sinne was in him and what a judgement was inflicted
by pronunciation against him and your sinnes are as great and the same but you know them not and therefore let us compare them together and you shall see that they are the same and all one and that in these three particulers First Simon Magus thought that the Spirit might have beene had at any time for he neglected the meanes and despised that presuposing that at any time with a small reward hee might get it of the Apostles what shall I give thee c. Even so when you put off the spirit is not your sinne 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 sinne that you would be rid of and for a sinne that is pleasing unto your nature you can when you will subdue it you can when you will forbeare it and is not this one part of Simon Magus his sinne Secondly Simon Magus thought it was in the power of men to give the Spirit What shall I give thee Peter for the spirit and is not your sinne the same doe not many men thinke 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 when they lye upon their death beds then they will send for the Minister but not till then as if it were in his power to give the Spirit O Sir what shall I doe to be saved can you tell mee of any hope of salvation and the like Thirdly Simon Magus hee desired the spirit to a wrong end namely for his owne advantage That upon whomsoever I shall lay my hands they may receive the holy Ghost and doe not men do the like they desire to have the spirit and they could wish with all their hearts that they had him but yet not for a right end for Gods glory but for some carnall end of their owne that they may be reputed thus and thus but not to any other end For know that a man may desire grace but if the ayme of his desire be for his owne end the desire is sinne the same that Simon Magus was therefore I beseech you deferre not put not off the opportunity and remember what the Lord saith Hebr. 3. 15. to day if yee will heare his voice harden not your hearts this is the day now you have the opportunitie the candle is in your hands and you may light your soule by it the Word is neere you Well light your candles by it you may now light them whilest the fire is here but if you will not now how will you when the candle is out when you shall be either taken from the meanes or else the meanes from you therfore labour to know the spirit and judge aright of him if you would get him The second means to get the spirit is to beleeve and the best meanes to get faith is to be conscionable and constant in hearing the Word preached the preaching of the Word is a meanes to get the spirit and therefore the Apostle saith received you the Spirit by the workes of the Law or else by faith preached Gal. 3. You may know whether you have the spirit or no by this examine whether you have gotten faith by the preaching of the Word our Saviour saith that the tree is knowne by his fruit the branch cannot beare fruit except it receive vertue and strength from the roote so if we get not faith in Christ and be joyned with him wee shall never get the spirit therefore if you would get the spirit you must get faith for faith is the knitting and drawing grace it will draw the spirit into the soule and it will knit him fast unto the soule that he can never depart away from it faith will recover the Spirit if it seeme to want his power of working in the soule it will returne him if he seeme to depart away it will enlarge the heart if the spirit be scanted in it it will widen the narrow bottle of your hearts and you know what Christ said unto the woman in the Gospell So be it unto thee according unto thy faith therefore if you would get the spirit you must get faith in your hearts if you would get a large measure of the spirit then get a large measure of faith for what is the reason that men thrive not in the spirit but because they thrive not in faith The third meanes to get the spirit is an earnest desire joyned with prayer to desire and pray earnestly for the spirit is a meanes to get the spirit an instance of this wee have in Elisha servant to Eliah he earnestly desires and prayes that the Spirit of Eliah his master might bee doubled upon him not that hee meant that hee might have asmuch more againe but that hee might have a greater measure of the Spirit then other of the Prophets and hee did obtaine his desire for hee was indued with a greater measure of the Spirit then other of the Prophets were even so if you would but desire and pray earnestly for the Spirit you might get him Salomon desired wisedome and prayed for it and he had it and that in a larger measure then those that went before him so if you would pray for the spirit you have his promise Luke 11. 13. That he will give the Holy Ghost unto them that aske him and this hee doth speake by way of opposition if you that are evill can give good things unto your children then much more will God give you his Spirit that is if a man will bee importunate for grace and the spirit as a child will be unto his father for bread then he cannot deny you But you will say if hee were my father and I his child then it is true he would give me his spirit but alas he is not for any thing I know neither my father nor I his child To this I answer suppose thou be not his child in thy owne apprehension yet looke backe unto the 8. verse and see what Importunity doth though hee would not open the doore and give him that which he would have yet in regard of the importunity of him that asketh he will open and give him what he would have thus doe you though you may have a deniall sometimes no answer at all or an angry answer yet take no deniall and your importunity will at last prevaile with him and to incourage you against former runnings out from God the Apostle saith that he giveth and upbraideth no man Iames 1. 5. As no man meriteth at Gods hand so no man shall be upbraided with any failing to shame him he gives unto all men that comes unto him without exceptions of person without any gift freely and reproaches no man that is he will not lay before him either that which might hinder him from
comming unto him or him from receiving of him he might doe both but he will doe neither and you know the promise the Disciples they must goe unto Ierusalem and he will after a certaine time send the spirit but they must waite for him and this they did by constant prayer and they had the promise made good unto them for the holy Ghost came upon every one of them in Acts 2. 4. so if you be constant in prayer what though for the present you get him not yet at last you shall have him thus much for this meanes if you would have the Spirit you must pray and desire him earnestly The fourth meanes to get the Spirit is to obey him and this you doe when you make him good entertainment when you feed him with heavenly thoughts and doe what he would have you to doe but if you slight him set light by him and will not obey and be ruled by him you will never get him and this you doe when you resist greive and quench the spirit you resist the spirit when you resist that light which the spirit hath wrought in you when you fight against it against its reason and arguments this is a great sinne you grieve the spirit when you mingle two contraries PAVLS CONVERSION OR THE RIGHT VVAY TO BE SAVED As it is excellently well set out in divers Doctrines raised from ACTS 9. 6. And he trembling and astonished c. By the late faithful and worthy Minister of Iesus Christ IOHN PRESTON Dr. in Divinity Chaplaine in Ordinary to his Majestie Master of Emanuell Colledge in Cambridge and sometimes Preacher of Lincolnes-Inne Printed at London for Andrew Crooke 1634. The Contents of PAVLS Conversion NOthing can deject a sinner so much as the fearefull power of God pag. 108 Three things cause an astonishment Suddennesse of evil p. 181 Greatnesse  Inevitablenesse  DOCTRINE I. He that will receive Christ or the Gospell must first bee humbled p. 182 Humiliation how t is call'd in Scripture 1. Pricking of the heart ibid. 2. Poverty in Spirit p. 183 3. A melting heart ibid. 4. A trembling at the Word p. 184 Humiliation of necessity to salvation because without it men keepe backe from Christ. Two hinderances that keepemen from Christ. 1. Vnbeleefe p. 187 2. Neglect of Christ which is twofold 1. Totall refusing all offers of grace p. 188 2. Partiall having a mixture of the love of the world and Christ. p. 189 Men compared to the three grounds in the Gospel p. 190 Whether Humiliation bee absolutely necessary or no p. 191 A two fold sorrow Preparative p. 193  Godly p. 194 Godly and worldly sorrow differ in the Objects p. 195 Causes ibid. Effects p. 196 They are distinguished by the Ingredients p. 197  Continuance p. 198  Event ibid. The degrees of godly sorrow p. 199 The least measure of Humiliation is that which makes a man beleeve in Christ. p. 200 USE I. To examine our selves whether wee have received Christ or no for it must be by a deepe Humiliation p. 201 Without Humiliation no receiuing the Gospell shew'd in five particulars 1. A man will not find any need of Christ. p. 202 2. He will not hold out to entertaine Christ. p. 203 3. He will not for sake all things for Christ. p. 204 4. He will not wholly depend on him p. 205 5. He will not undergo any thing for Christs sake 206 Meanes to attaine humiliation of Spirit are I. A rectifi'd Iudgement p. 207 From a rectifi'd Iudgement proceeds sorrow for sinne in respest 1. Sinne is evill of its owne Nature p. 208 2. It is the greatest evill because it deprives us 1. Of the best outward good which is God ibid. 2. Of the chiefest good within us For 1. It deformes the beauty and strength of the inward man 2. It weakens grace within us p. 209 3. It produces evill effects ibid. 4. It needs the greatest medicine to beale it even Christ himselfe ibid. II. Humility of heart p. 210 The way to get our hearts humbled is 1. To labour for some sense of holinesse p. 211 2. To consider the punishment of sinne ibid. III. Application p. 213 IV. Bringing things to a propinquity p. 216 V. The removall of all excuses p. 818 Excuses or deceits are 1 We doe as well as the best p. 219 2 We have as good meanings as the best p. 221 3 It is our Nature to be thus and thus p. 222 4 Our condition privilegeth us p. 223 The better the condition the more reason to serve God 1 Because a greater account is to be rendred p. 224 2 Because their knowledge is the more p. 225 3 Because a greater Iudgement will bee inflicted p. 226 VI. The obtaining of the Spirit ibid. VII A joyning the Word with the Spirit p. 228 The Word will effectually humble us 1 If we get saving knowledge of the Word ibid. 2 If we receive it as the Word of God p. 229 3 If we bring it home to the Conscience p. 231 Three Rules that the Word by Application may be effectuall to humble us 1 Not to defer or put off the worke of the Spirit p. 232 2 Not to make too much haste out of humiliation p. 233 3 To proportion humiliation to the sinnes p. 235 USE II. To exhort us to get our selves throughly humbled p. 236 Motives hereunto are 1. All we doe till we be humbled is but lost labour p. 237 Reasons hereof are because 1 A broken heart is the Altar on which we must offer ib. 2 An humble soule is a fit habitation for Gods Spirit 238 3 Without humiliation no keeping close unto Christ. ib. 2. Whatsoever profession we make it is worth nothing without humiliation Reasons hereof are because without humiliation 1 A man withers will not hold out in his profession 239 2 He will not grow strong in Christ. ibid. 3 Good duties wil be chok'd as the seed amongst thornes p. 240 3. There can be no sound cōfort without humiliation 241 Two Questions answered 1 What kind of sorrow meant here p. 242 2 Whether it be of absolute necessity to salvation 243 Signes to know whether we be truly humbled or no are I. To love much p. 247 Motives to love Christ grace and holinesse are 1 To consider the goodnesse and exoellency of the thing you are perswaded to ibid. 2 To consider the good you see in Christ is yours if you be his p. 248 II. To tremble at the Word Preached p. 249 III. To be affected with the Word when it comes in the edence of the Spirit p. 251 In the Word two things 1 Meat ibid. 2 Medicine p. 253 IV. To be little in ones owne eyes p. 254 V. To yeeld a generall obedience unto Christ. p. 255 Humiliation fits the soule for obedience because 1 It makes a man see God in his holinesse and power 256 2 It makes him desire the favour of God ibid. 3 It makes him chuse God
great for he persecuted Christ for which he was strucken downe and it was inevitable he saw no way to escape it is hard for thee to kicke against the prickes that is it is in vaine for thee Paul to set thy selfe against me and prevaile there will bee no resisting without great danger thus when hee saw no way by no shift to escape then he was astonished I might note many doctrines from the words but least I should be prevented in the maine I will therefore omit them and come unto the proper point intended by the holy Ghost which is this That whosoever will receive Christ and be ingrafted into him and receive the Gospell as he ought to doe he must be first humbled I say it is necessary for the right receiving of Christ that a Christian bee humbled It is a necessary condition because no man will receive Christ till then till hee bee cast downe Christ will not bee prized grace will not be esteemed and then hee will see a necessity of Christ and holinesse Now that humiliation is of such necessity wee will prove by Scripture even by those phrases by which this humiliation is set forth First it is called a pricking of the heart Acts 2. 37. And when they heard it they were pricked in their hearts they had then broken hearts they were thorowly humbled and when it was thus with them then they can inquire after Christ what shall wee doe to be saved and on the contrary that which keepes men from Christ is the want of sound humiliation in Ezek. 36. 26. I will take away the stony heart out of you and I will give you a heart of flesh that is till I have made you sensible of sinne you will not prize mee that is you will not doe it till you be humbled Againe consider that Christ came to this end to revive the humble sinner Esa. 61. 1. the spirit of the Lord is come upon mee to preach glad tidings to the meeke to binde up the broken hearted hee that is not broken hearted and wounded with sinne will not seeke to the Physician to be healed Christ is no precious balme unto him He feeles himselfe not a prisoner to sinne and therefore cares not for the libertie that is in grace because he is not broken hearted but if he were thorowly humbled it would be farre otherwise with him Secondly it is called poore in spirit in Matth. 5. 3. those who are broken hearted and mourne for sinne will seeke to be inriched by Christ and therefore Christ promises to comfort these in Esa. 61. 2. to comfort those that mourne those that are are thus spiritually poore and mourne for the want of grace shall have comfort because I am come to this end the contrary to this you shall see in Revel 3. 17. the Laodiceans they thought themselves to be rich wanting nothing and therefore they sought not after Christ but thou art poore and blind and naked the way to make thee to come unto mee is to humble thee in the sight of thy spirituall povertie Thirdly it is called a melting heart that is such a heart as will take any impression of grace this we see in the 2. Chron. 34. 27. Because thy heart melted within thee and thou humbledst thy selfe before me that is because thou wast thorowly humbled and thy heart sensible of sinne and of the Iudgements that I would bring upon thy people therefore I have heard thy prayer if thou hadst not beene humbled thou couldest not have sought to have made thy peace with mee so in Ier. 31. 19. after that I turned I repented and after that I was instructed I smote upon my thigh I was ashamed So that till a man bee humbled hee will not turne unto Christ but when hee is humbled then hee will seeke unto Christ and be ashamed of himselfe the contrary to this we see in Hosea 4. 16. Israel is like an untamed heiffer viz. because shee was not humbled Fourthly it is called a trembling at the Word Isai. 66. 2. and Iob 42. 5. 6. I have heard of thee by the hearing of the eare therefore I abhorre my selfe c. that is when I heard thee in thy Word it much humbled mee and caused mee basely to esteeme of my selfe and highly to esteeme of thy favour Prov. 28. 14. Blessed is the man that feareth alwayes the contrary to this is hardnesse of heart when the Word wants this effect to humble men they feare not at all Now that this humiliation is a necessary condition will appeare more apparantly and fully if we doe but consider Gods dealing with men in all ages I say it is the course that God himselfe takes first to humble sinners Thus he dealt with Adam Gen. 3. 8. When he heard the voyce of God he trembled and feared and thus hee dealt with the children of Israel hee showes unto them but a glimpse of his power at the delivering of the law and they were much cast downe Againe this was the course that the Prophets used when they came unto any people you shall see they first pronounce the judgements of God against them Thus and thus saith the Lord c. thorowly to humble them and then after they preach of mercy and the loving kindnesse of God of the readinesse of God to receive those unto mercy that are thorowly humbled Againe this was the course that Iohn Baptist tooke he came in the Spirit of Eliah with sharpe words pronouncing heavy judgements against those that remained impenitent and therefore Matth. 3. 7. he calles them O generation of Vipers who hath forewarned you to flye from the wrath to come c. And all this to humble them because hee knew they would never receive Christ nor prize grace till they were humbled Againe this was the course that our Saviour tooke in Ioh. 4. 31. with the woman of Samaria first hee humbles her and then he comforts her that is first he makes her confesse that shee was a sinner and then shee beleeved and therefore he saith I am not come to call the righteous but sinners to repentance to wit to make them see their sinnes and be humbled for them that so they may flie unto God for mercy Againe this was the course that the Apostle Peter tooke Acts 2. 37. first he humbles them and then after comforts them so Paul Acts 24. 26. when hee preached of Iudgement Felix trembled and so likewise in the three first Chapters to the Romanes Paul preacheth matter of humiliation in the first Chapter hee taxeth them with their Idolatry bringing unto their remembrances particular Iudgements which the Lord inflicted upon them for it in the second Chapter hee brings them to the Law in which they so much boasted of and makes a comparison betwixt the Gentiles and them that howsoever they thought hardly of the Gentiles yet they were as bad
as they were and then he prooves in the third Chapter that wee are justified by faith without the workes of the Law and this he doth to humble them and then in the rest of the Chapters hee preaches of Iustification and Reconciliation by Christ because men will not receive Christ till they be humbled And thus I say humiliation is the first step to happinesse and the first beginning of grace and bringing to Christ and therefore it is that wee generally labour to humble men in preaching of the Law and then after perswade them by the promises to come unto Christ because men care not for Christ they esteeme not of him they finde no need of him till they be humble therefore if you would receive the Gospell and Christ offered in the Gospell if you would be ingrafted into Christ then you must labour to be humble But for the more full explaining of this thing some questions are to bee answered which will make plaine what this humiliation is and what a necessary condition it is unto salvation The first question is this upon what ground or for what reason is humiliation so necessary unto salvation This will be the sooner answered if we doe but consider what is that which makes men keepe backe from Christ there are two hinderances that keepe men from Christ the first is unbeleefe and the second is a neglect of Christ unbeleefe that was the sinne that kept men from Christ in the first age of the Church in the Apostles times they beleeved not that they might bee saved that is they would not beleeve that the Messias was come in the flesh but now in the second estate of the Church such unbeleefe is not the cause that keepes men from Christ neither which wee labour most to convince men of for they doe generally beleeve the Gospell but our labour now is to draw men from the neglect of Christ wee preach Christ generally unto all that whosoever will may receive Christ but men will not receive him till they bee humbled they thinke they stand in no need of Christ they care not whether they have him or no they prize him not they looke upon him a farre off they will not have him for the fetching now Christ will never be received till he be prized above all things and this men will not doe till they be humble humiliation if it be sound will give a man such a sweet taste of Christ and holinesse and such a bitter taste of sinne that nothing will satisfie him but Christ this will make his heart pant after grace and when the heart is in this case then Christ will be prized and not before but this men will not I say doe till they be humbled It is true God can come in the still and soft winde that is hee can give Christ and the Spirit without this condition and he may likewise make men fit to receive the Gospell without it but hee will not therefore hee will come in the rough winds that rends the rockes hee will first humble men and make men fit to receive the Gospell and Christ by the Gospell before they shall have him and therefore it is said that the poore receive the Gospell that is those that are broken hearted receive Christ tendered in the Gospell because they are thorowly humbled for this cause also we Preach the Law to bring men to the sight of their sinnes that they may be humbled and therefore it is called a Schoole-master to bring us unto Christ the Law showes unto men the sinfulnesse of their nature and their indisposition I had not knowne sinne faith Paul but by the Law that is I had not knowne sinneas sinne to humble mee if I had not lookt into this Glasse if I had not beene taught by this Master and this is that which makes men flie unto the Citie of refuge that is they will not runne unto Christ till they be humbled this wee see in the Prodigall Luke 15. 16 17. hee would never goe unto his father till hee could see no meanes to escape and then hee takes a resolution to goe so a sinner will never receive Christ nor the Gospell till he be humbled Now there is a two-fold neglect the first is a totall the second is a particular neglect First I say men neglect Christ totally when they refuse all the offers of grace when they will not have Christ upon any condition they will not speake when the spirit cals they will not beleeve that they may be saved these are the same with them in the Gospell That were invited unto the marriage they excuse themselves they have other imployments that they must looke unto let Christ and grace goe where they will both farmes and Oxen and wives must first bee looked after that is they minde earthly things more then Christ and if Christ will not bee had without they loose the love of these they will not come they know the feast was ready but they mind it not and this is the condition of many men in the world they will not come in within the lists of the Gospell least they should be catcht with the hooke though they generally beleeve yet they will not outwardly professe Christ this is a fearefull condition if they continue in it hee hath sworne that they shall never enter into his rest The second is a partiall neglect and this is when they make a mixture both of the love of the world and of the love of Christ they minde Christ and grace and holinesse but they minde them not altogether that is they would bee contented to doe something for Christ but they will not doe all things it may bee they will forsake a little profit or pleasure or vaine glory or coveteousnesse for Christ but they will not forsake all These are like the three grounds spoken of in the Gospell the first ground received Christ but they would not professe him so many men will be contented to heare the Gospell but they will not professe Christ because they are not thorowly humbled or if they doe chance to professe yet they will not continue the reason why the seede in the first ground did not continue was because the plow had not gone deepe enough that is they were not humbled The second ground went yet further it not onely received the seed but it sprung up with much hope of a fruitfull harvest yet it continues not it will not suffer for Christ so many men will receive the Gospell and joy in the profession of it but they will not suffer for Christ because they are not humble that is the plough went not deepe enough to humble them The third ground went yet further it did not onely what the other did but it did that which the other would not doe that is it would be contented to suffer for Christ but yet it would not doe all things hee would retaine some pleasure and some profit
loath the creature but sinne all the imperfections and blemishes and diseases and infirmities of the creature makes not God to loath it if there be not a mixture of sinne with it because they are not contrary unto God they fight not against God but sinne fights against the purity and holinesse of God and therefore Gods hatred of the creature is onely a hatred for sinne Secondly to us it is the greatest evill the argument stands thus that which deprives us of the greatest good is the greatest evill but this sinne doth Ergo. for it doth deprive us of all things that are good but especially of two things wherin standeth our chiefest good As first it deprives us of the best outward good which is God as the Prophet saith Your sinnes separate betweene you and your God and they keepe good things from you of all other good especially they hinder the comming of grace into your hearts Now what greater evill can there be then this to keepe both God and his Grace from us Secondly it deprives us of the chiefest good within us as for example First it deformes the beautie and strength of the inward man Secondly it weakens that grace that is within that is it makes us unable to resist evill this is the nature of sinne Thirdly if you cannot see it in these then come unto the effects that it workes and it will appeare to be the greatest evill First it turnes all the faculties and parts of the soule body to evill and is the breeder of all distemperature as feare and horrour in the soule Secondly it brings all the evill that doth befall a man in this life they all come by sinne all shame reproach povertie disgrace punishment comes by sinne now if you will but consider sinne in these you will see it to be evill but especially you shall see the evill of sinne in a distressed conscience what feare what amazement what astonishment and despaire what sorrow what anguish of heart is there as upon Iudas no restitution will serve no comfort will worke no perswasion will prevaile thus if you looke upon sinne it will appeare the greatest evill Fourthly sinne is the greatest evill if you consider the medicine that must come to heale it Christ must lay downe his glory for a time hee must abase himselfe hee must come from heaven to earth he must take our nature upon him and humble himselfe unto a cursed death before sinne can be healed now put them altogether sinne is evill by nature Againe it is evill because it deprives us of the greatest good both within us and without us it is the cause of all diseases shame and reproach such an evill that nothing will heale but the blood of Christ looke upon sinne thus cloathed and it will appeare the greatest evill Make conscience therefore of little sinnes for they bring great evils though the sands of the Seas be but little yet a many heaped together make a great burthen so sinne though but in an idle word thought or behaviour seeme to be but a little sinne yet lay many of them together and they will breake the soule and make it barren and unfit to good if a man owe but little debts yet if they be many if he looke and cast them up in the totall hee will finde himselfe presently to bee but a bankerupt so it is with sinne what though the sinne be but a little sinne yet give this a little vent put it to action and this sinne will proove a great sinne give once consent and in time it will be a raigning sinne and when it is thus then it turnes the soule into evill sets it on a rage imprisons it makes it to obey and to be a slave to Sathan now what greater evill can there bee then sinne thus much for the first meanes to get the Iudgement rectified which will see sinne so as to humble it The second meanes to be humbled is this you must labour to make your hearts fit to be humble and that you may doe this you must doe these things First you must labour to get some sense of holinesse that is you must get the heart in a frame of grace for except a man get the spirit he will not be humbled but when there is holinesse bred in the heart then he will see sinne to be humble hee will see sinne out of his place Take any heavy thing especially water and in its place it is not heavy but let it be remooved out of its place and it will be a heavy burthen even so will sinne bee unto you when you have once gotten the spirit you will then see sinne out of his place and to be a heavy burthen that you will not willingly beare it but you will stoope under it and therefore the more holinesse that any man gets the more will be his sight of sinne and where there is most sight of sinne there will be most griefe for sinne and this griefe is alwayes accompanied with this humiliation that I speake of and where there is the greatest humiliation for sinne there is the greatest doore of mercy opened where there is most sence of sinne there the heart is best fitted for grace and in this case the more tender of conscience the better Christian. Secondly if you would be fit to bee humble consider another thing which is the punishment of sinne if you continue in sinne you shall be damned deprived of glory you were once good consider now wherein your happinesse consists consider that you have an immortall soule and that you must be called to an account the serious considerations of these things will make you to bee humble Nebuchadnezzar when he is brought to be like a beast then he confesseth that the Lord is God and humbles himselfe even so should wee Againe doe but consider that all things are in the hands of God and that every one of you in particular are and that he is able presently to dispose of you as he will Againe consider that God is alwayes every where that hee sees all things and that he will judge all men and that a day of judgement a day of departure to judgement is appointed unto all consider also the severity of the Iudge the sentence that hee will pronounce the punishment that he will inflict the eternity of the time I say if men would but consider these things wishly they would not goe on in sinne as they doe but the want of consideration of these things keepes men from Christ. For if the adulterer would but consider what the Scripture saith that no adulterer shall be saved or if the covetous man or drunkard c. that wholly devotes themselves unto evill would but consider that in 1 Cor. 6. 9. that none of these should inherit the Kingdome of God they would not goe on in sinne as they doe Againe if they did but consider that all sinne ends in paine that
iudgements shall bee more if you be an example either of euill to others or evill to your selfe I say the greater you are in place the greater should be your care because the greater is your sinne Inferiors depend upon superiors consider I pray if you bee eminent in place what a good example from you will doe unto others that are under you and on the contrary what evill will follow from being carlesse and prophane they will marke you for an example to euill therefore you see that the greater conditions that you are in the more cause you haue to be humble The sixt meanes to get humiliation is this you must be earnest with God to get the spirit for this makes the law effectuall the flesh profiteth nothing it is the spirit that quickneth the law and the letter of the law will not worke grace in you no more then the flesh will except the spirit goe with it It is the spirit that alwaies enlighteneth the minde and workes a change in the whole man and puts new habits on the faculties and objects sit for those habits and here now appeares the difference betweene the Law and the Gospell nothing will make a man truely humble without the spirit If the Lord should speake unto you this day as he spake heere to Paul yet if the spirit did not shine into your hearts it would not bee effectuall to humble you it is not the word but the spirit in the word that is able to change you and make you new creatures I say if Eliah should preach unto you or one in the spirit of Eliah hee would never humble you except the spirit accompany it it will be but like the shaking of the earth unto the Iayler Acts 16. but it must bee the spirit that changes your hearts but when the spirit comes and gives but a glimps of that light in the soule then hee can cry to Paul Sirs what shall wee doe to bee saued Felix at the preaching of Iudgement can tremble but it is the spirit that opened Lydias hart to beleeue I say if you had Paul and Eliah and Iohn Baptist that came in the spirit of Eliah yet it were nothing worth if you get not the spirit therefore be ye earnest with God to get the spirit and never rest till you finde him in your soule and remember that there was a time when the Angel stirred the water at the Poole of Bethesda that they that first stepped in were healed of what disease soeuer they had So there is a time when the Lord turnes and when the spirit mooues the heart to good let vs make vse of this opportunity and strike while the Iron is hott and grinde while the the windes blow and watch euery opportunitie because the spirit will come and mooue the heart as the Angel did the water that so wee may first steppe in and bee healed therefore if you would get humiliation bee earnest for the spirit and you may haue him for asking it is Christs promise to give him if you want him it is because you doe not aske him aske therefore that you may have him and be humbled The 7th meanes is this that as we must get the spirit so we must adde the word it is true that the spirit is the only meanes to make us humble it is the efficient meanes without which nothing will humble us it is as true also of the word because the spirit makes the word as the instrumentall meanes to humble us and therefore if you would be humble you must joyne with the Spirit the Word and that you may have the word effectually to humble you you must doe these things First you must labour to get the saving knowledge of the word because it is the meanes to humble you that is the Word with the Spirit inlightens the soule for as a man that is in the darke cannot see any thing till hee have a candle so he that is ignorant of the Word he is in darknesse and cannot see his sinnes in such a manner as to humble him or as a man cannot see the motes that are in the house till the Sunne shine into the house though they were in the house before so hee that hath not the saving knowledge of the Word in his heart cannot see the severall windings and twinings and corners corruptions of his heart till by the Spirit he come unto the saving knowledge of the Word Ahab saw not the chariots and Horsemen of Israel which Micha saw because he was Ignorant of the Word and therefore the Lord saith Ierem. 31. 34. they shall know mee from the greatest unto the least they thinke they do know me but indeede they doe not but then they shall know me that is when I haue giuen them my spirit and by the spirit they haue attained unto the true knowledge of the word then they shall know me they knew me before and they knew sinne before but now they shall know sinne by the word in another manner then they did so Paul Rom. 7. saith I knew sinne by the law that is I knew sinne before but now I know sinne by the word in another manner then I did I saw it but not with that hew as I did before the law had made mee to see things in another colour then afore Labour as to get the spirit so to get the sauing knowledge of the word The Apostle saith 1 Cor. 2. 10. that the spirit searcheth the deepe things of God now these things are showne unto us by the word they are plainely discouered unto the soule in another manner then before Knowledge workes a deepe impression unto the soule of a Christian and searcheth into the corruptions of the heart into the diuers lusts of the flesh findes them poysonable and hence is humbled for where there is the greatest knowledge there is the greatest light and where there is the greatest light there is most filth seene and where there is most corruption seene there is greatest cause of humiliation therefore that the word may humble you labour to abound in knowledge Secondly as you must know the word so you must receiue the word as the word of God if you will haue the word to humble you you must receive it as Gods Word and from God for if it doe come unto you and be not received of you as the Word of God but as the word of man it will neither enlighten you nor humble you this is the difference betweene the word that is received as from God and the Word that is received as from men if you receive it as from God it will worke effectually in you it will make you to renounce the world it will worke feare and humiliation in you but if it come as the word of man it will be slighted by you it will take no solide roote in you it will wither and bring forth no fruite in you and therefore
the Apostle rejoyces in the Thessalonians 2. Thessalonians 2. vers 18. that they received the Word of God from him not as the word of man but as it was indeed the Word of God and therefore it was that it wrought those gracious effects in them as it did so that no Church was so commended of Paul no Church so eminent in grace as this Church of the Thessalonians was And so Adam in the garden when hee heard the voyce of God then he feared because when the Word comes as from God then it comes with a force upon the conscience then it humbles and casts downe a sinner in Micha 5. vers 4. the Spirit saith And hee shall stand and feed in the strength of the Lord and in the Majestie of the name of God that is hee shall speake so as if God spake himselfe and with such a Majestie that hee shall convince the conscience this was spoken of Christ and Christ did fulfill the prophecie and therefore the Iewes confesse that no man spake as this man spake and in another place it is said that Hee spake as one having Authoritie Matthew 7. vers 28. 29. Now no man speakes with authoritie whether hee bee an Embassadour or Constable or any other officer but onely when hee speakes in the name of the King and uses his name then hee comes with authoritie his words take effect so doth the Word when it comes and is received by us as from God then it workes upon us Let us now examine our selves how wee have received the Word whether it hath come unto us with authoritie or no if it hath then wee shall bee humbled by it but if otherwayes it will not humble us Thirdly if you would have the Word effectuall to humble you you must apply it bring it home unto the conscience otherwise it will not humble you as the preciousest medecine will not heale till it bee applyed unto the sore so the Word will not heale the brachs and bruises of the soule till it be applyed unto the conscience for howsoever wee account of it or though it bee in its owne nature a two edged sword yet except you strike it will not hurt except you apply it it will not heale the soule by cutting of sinne and corruption from the heart therefore this is your worke to apply it when wee haue done our parts in preaching the Word if you will receiue benefit by the Word in making it your owne so as it may bee vnto you the power of God vnto your saluation then apply it and so doing it will make you humble and receiue Christ now that you may attaine unto this and that the Word by application may be effectuall to humble you obserue thesethree Rules which I will lay downe for your helpe herein The first Rule is this As you must get knowledge before you will bee humble so now in the first place you must not deferre or put it off when God doth giue you a sight of sinne it will be your wisedome to apply the medicine presently whilest the wound is greene the Word will have a greater power of working then then it will have afterwards if it in this case be deferred it will gather corruption it will put you to more paine and charge it is good therefore not to deferre humiliation or put off the working of the Spirit in this case but if the Spirit giue thee a sight of sinne presently apply it vnto the Soule and that so much the rather because the labour will bee lesse the paine lesse and the danger lesse When a bone is out of ioynt it is good setting it whilest it is hot no man will deferre it in such a case the defering of it will be with much more griefe so when the heart is put out of loue with sinne if you then presently apply the Word unto it it will humble and change you but if you defer it will be a hard and difficult thing to bring the heart unto repentance to bring it unto a good frame and soft disposition Againe therefore consider this and make good use of the opportunity the Apostle gives the reason why it is so hard to bring the heart unto a fit temper againe Heb. 3. 13. Take heed saith he that you be not hardned through the deceitfulnes of sinne there is a deceit in every sinne which if you looke not unto it will beguile you if you doe not put out the sparke it will be a harder thing for you to put out the flame to stoppe the passage of sinne but you will be like unto those Rom. 2. 5. that have hearts that cannot repent hearts past grace therefore take heed of quenching the spirit and this we doe when wee put off repentance and humiliation when we are by the spirit brought unto a sight of our sinnes The second rule is this as in the first place we must not put off the worke of the spirit so in the second place we must not make too much haste out of it you must not thinke that a little humiliation will serve the turne a little sorrow a few teares or a few sighes but you must continue in it and it must remaine in you the contrary unto this is that sorrow which the Lord reproves in the people of Israel Isaiah 8. 6. Is this the fast that I have chosen that men should hang downe their heads like a bulrush for a day they were affected with sinne and it wrought some effect in them but it did not continue it was but a for a time it lasted not and therefore it was that the Lord hated it you must let sorrow breed in our hearts you must let it stil continue with you or else it will not humble you the nature of the bulrush is for a time to hang downe the head when it is over-prest with water but when it is dry then it lifts up it selfe againe so there are many that for a time will hang downe their heads and seeme to have this true sorrow but it is but when some judgement is upon them then they can humble themselves and cry and weepe but when it is removed that is when they are freed from the judgement they are lifted up their humiliation is gone now that you may have this humiliation to continue with you you must doe as the Apostle exhorts you Iames 4. 8. you must purge your hearts that is you must purge hypocrisie away that deceives you in the matter of humiliation and if you aske how you shall keepe your hearts humble hee tels you how Let saith he your joy be turned into mourning that is keepe a taste of sinne and the displeasure of God in your hearts and this will humble you therefore you must continue in sorrow this was that which was commanded the people of Israel Levit. 16. 29. You shall humble your selves and doe no worke at all they must separate
themselves from all such workes on that day which may bee a meanes to keepe them from humiliation for the object being holden long on the faculty it will at last humble us for our nature is like the fire if matter be not upplyed unto it it will goe out so if we keepe not a sence of sinne humiliation and sorrow in our heart it will dye Therefore you must take paines with your hearts and set sinne still before you Davids sinne was ever before him and Paul was ever humble in remembring his sinnes therefore let this humiliation and godly sorrow bee in you not like a land flood but like a spring this sorrow must still be running and springing and flowing or else you will not remaine humble I confesse it is true that they that have received the spirit have not the spirit of bondage to feare that is to sorrow hopelesse but yet they have received such a spirit that keepes them still in awe that keepes them still in this sorrow that keepes them still in feare but yet the evill that is in the sorrow and feare is taken away because of a mixture of spirituall joy hope and confidence that they have wrought in them by the spirit The third is this you must proportion your humiliation according unto your sinnes if your sinnes have beene great sinnes then your humiliation must be a deepe humiliation this wee see in Manasses as his sinne was exceeding great so his humiliation was exceeding great it wrought in him a great measure of humiliation and so Peters sinne was great and his humiliation was great for as the sinne is greater or lesser so the humiliation should be greater or lesser because the greater the sinnes are the greater shall bee the judgement for them and therefore when you can passe over your sinnes as little sinnes it is a signe that you are not humbled for if you were you would then otherwise conceive of sinne now where there is great sinnes forgiven there will be great love as the woman in the Gospell she loved much that is she had many sinnes forgiven her therefore shee exprest much humiliation and love unto Christ. Againe let every man labour to feele their sinnes the more that they may love Christ the more for that which the affections are most affected with that the understanding apprehends most and then the bent of the will followes and a man may if he will come unto this to see sinne in himselfe in such a manner as to humble him and make him to love God the more As a man that hath a desire to see the Prince in a multitude hee will ever fasten his eye unto him so if a man would but fasten his understanding and minde upon sinne he would at last see it to humble him and this did David in the sinne of Vriah he brought his sinne unto this that it was ever before him no sinne humbled him as this did And thus much for the meanes of getting humiliation Is it so that humiliation is so necessary a condition on our parts though as I said before it is not simply necessary on Gods part neither a simple grace because there is no promise that follows it but the promise is made without exception of persons or conditions generally unto all Whosoever will let him come and take of the water of life freely that is without any antecedent condition faith excepted yet as I said except we be humble we will not come in and receive Christ and without Christ there is no meanes to bee saved and this we will not doe till we be humble therefore it behoves you to examine your selves whether you have this condition in you or no and now that I may make you willing to examine your selves for except you be willing you will not consider these three things to moove you hereunto The first motive is this consider that all that you doe till you bee humble is lost labour you heare in vaine you reade in vaine you receive in vaine you pray in vaine you give almes in vaine till you be truly humbled Psal. 51. 17. the sacrifices of God are a broken and contrite heart all the prayers that a man makes all the almes that hee gives all the holy duties that he doth performe if they doe not proceed from a truely humbled soule they are unsavory things and that for these reasons I. Reason The first reason is this because a broken heart is the altar on which we must offer whatsoever we offer up to God they are not such as God accepts of if they be not offered up upon this altar for the sacrifices of God are a broken heart a truly humbled soule for as in the time of the Law the Priest was to offer up sacrifices for the people in all humilitie so Christ in the Gospell on the Crosse with a broken and a contrite spirit offered a sacrifice for all his children and makes them acceptable unto God yet except the heart be humble he will not accept of a sinner II. Reason The second reason is added in Isaiah 66. 2. hee will dwell in a broken and a contrite spirit a humble soule is a fit habitation for the spirit now the spirit dwels in the heart as the sunne in a house by communicating his grace unto the soule where he will come into and where the spirit will dwell there he doth certainly love and no sooner doth he dwell in the heart but he will fill the heart full of holinesse and on the contrary he will not come neere a proud heart therefore if ever you would have the spirit to dwell in you you must get humble hearts III. Reason The third reason is because except a man have a broken heart he will not be constant with Christ he will serve him but by halves and fits and not constantly now and then as passion rules him but when a man is truly humbled hee will keepe close unto Christ now a man that is unstable God doth not esteeme of as a friend he doth not esteem him as a friend that is unstable because he knowes not how to depend upon him hee stands now with him but whether he will when he shall need whether he will hold close to him or no he knowes not and therefore the Apostle saith that the unstable heart shall receive nothing of God Iames 1. 7 8. God will not accept of any thing that he doth thus you see all is lost labour till you be humbled men are unwilling to loose their labour in any thing but much more in this if they had hearts to beleeve it The second motive is this because whatsoever profession a man makes in religion it is nothing worth till a man be humble for what is the reason that men doe not hold out in their profession but fall away and loose their first love but because they were not throughly humbled for pride of heart
Againe in Esa. 57. I dwell in the high and mightie place with him also that is of a contrite and broken spirit that is there is but two places that God delights to dwell in the one is in heaven and the other place is in a humbled heart now surely hee will not dwell there where he loves not for to dwell notes a speciall presence with them that is hee will not onely dwell in the heart but hee will make his presence to comfort the heart and againe in Esa. 66. I will bee neere unto them that are humble and that tremble at my words that is I will take a speciall care of them that are humble this readinesse of Christ to receive sinners is excellently set forth in the parable of the Prodigall How readily did the father receive a rebellious childe even so ready and much more ready is Christ to receive sinners that are humbled an example we have in David how ready was God to pardon Davids great sinne when he had humbled himselfe and the same we see in Peter and so here in Paul The reasons of this point are these The first reason is because mercy pleaseth him as it is in Micha I will pardon your transgressions because mercy pleaseth mee that is he delights to shew mercy to sinners and what man will not willingly doe any thing that pleaseth him The second reason is because mercy is naturall unto God that is it is his nature for although mercy be a qualitie in us yet it is a nature in God and what man will not willingly doe any thing that is agreeable unto his nature The third reason is because God is rich in mercy a man that is rich he will not respect the giving of a small gift but he will give liberally bountifully and it is for his credit to doe thus now if it be thus with men then how much more with God because he is the Store-house hath the fountaine in himself and therfore it stands with his honor to give liberally to be rich in mercy to his children The fourth reason is because God is our Father and you know a father hath a tender affection over his children and if it be thus with men then it is much more with God towards his children thou needst not to feare the missing of his mercy if thou be one of Gods children The consideration of this that God is exceeding mercifull should draw us close unto God that is is God mercifull then let us run unto him this hoping of mercy should winne us to come unto him for what is that which makes a Traytor or a Malefactor after Hue and cry to come in and lay downe the armes of Rebellion but the Proclamation of mercy and in hope of this he comes in Therefore when you heare that Christ is exceeding mercifull then come in only lay downe the armes of rebellion and you shall finde mercy Object Oh but saith some I would willingly come unto Christ but alas my sinnes are so many and so great that I feare Christ will not receive mee Answ. To this I answer what if thy sinnes be exceeding great and many yet they are not Infinite that is they doe not exceed the price payed for them But God is Infinite in mercy and therefore exceeds all thy sinnes Againe consider the abilitie and power of God he is able to make thee cleane and purge thee from all iniquitie and therefore feare not the greatnesse of thy sinnes only labour to finde the condition faith in thee and then come and take of Christ freely Secondly if God be exceeding mercifull then let men take heed that they wrong not themselves in regard of salvation by the neglect of those meanes whereby grace is got that is let men be humble and then let them know that Christ is mercifull And that you may not put off repentance and the getting of grace consider these particulars The first thing is this take the time and opportunitie when grace is offered that is it will bee good for you to strike while the Iron is hot and grinde while the winde blowes and saile when there is a faire gale so it is good to follow the spirit in its motion for as there is a time when the spirit is offered so there is a time when the spirit may not be got and therefore it is that this time is so insisted upon so often in Hebr. 3. To day if yee will heare his voyce c. that is there is a time when God will not be found of us though wee would give a world to have but one motion of the spirit againe one moment of repentance one offer of grace but you shall not well then now you have the time and opportunity that is the day of salvation I offer you Christ and salvation and you may have him if you will but receive him that is if you will but suffer him to rule in your hearts if you will but acknowledge him to bee your Lord and King you shall have him whatsoever thou art or hast beene for the time past onely if you will be a new man for the time to come but if you will not receive Christ now but refuse him there shall a time come when thou wouldest receive him but then thou shalt not Remember the five foolish Virgins Matth. 25. They were shut out of the marriage chamber and so maist thou if thou now refuse him Secondly consider that repentance is not in thine owne power that is it is a turning of the heart and casting of a man into a new mould the setting of the heart the right way and withall know that there is a false repentance Cain and Esau and Iudas repented as well as Paul and Peter and David but the one proceeded from the Spirit and the other from the flesh it must be sound repentance if it be acceptable now this no man can doe of his owne power and strength except there bee a supernaturall worke of grace in the soule There are two causes why God doth afflict his children First God afflicts his children because of some scandall I speake now of Gods children and thus David was afflicted because he gave a just occasion of scandall in the matter of Vriah therefore God afflicts him Secondly to weane them from the world because God knowes till they be humble and basely esteeme of themselves and the world they will not prize Christ or grace but when they are throughly humbled then they will come in and take Christ and therefore it is that wee preach Christ generally unto all that whosoever will come and take him may have him and therefore this is the question that wee move and propound unto all men whether they will receive Christ that is whether they will take him above all things for better or worse to bee their Lord Master and King if they will thus receive him they
shall have him it is no matter as I said what a man is or what a man was onely if he will be another man for the time to come and therefore it is false preaching to say they must come thus and thus as if Christ were purchast with our owne gift but we preach Christ freely without any condition without any exceptions of persons Whosoever will let him come and take of the Water of life freely as in Revel 21. And that Christ is thus ready to receive humbled sinners you may see in his readinesse to receive all manner of people whilest hee was on the earth with severall diseases hee put none away that came unto him Againe consider that if Christ should not bee mercifull then the end of his Redemption should be lost for wherefore came he but to show mercy unto sinners Againe consider how ready he is to receive sinners from the mouth of his Ministers 2 Corinth 5. 20. Now then wee are Embassadors for Christ as though God did beseech you by us wee pray you in Christs stead be yee reconciled to God that is wee use all the perswasions and motives that we can wee exhort rebuke instruct you and all to this end to make you willing to receive Christ nay wee doe not onely beseech you but with those in the Gospel we compell you to come in that is wee perswade you often against your wils to receive Christ. Now the things that keepes men from Christ is this they say that they are not fit to come to Christ and therefore they will not come but men are deceived for there is no other fitting condition required of us by God onely beleeve and you shall be saved that is if you have but a desire to come to Christ you may have him as for example if there should be a generall proclamation made by the King for all offenders let their crimes bee what they will that whosoever will come in and lay downe his armes of rebellion and acknowledge him to bee Supreme shall have pardon it may bee there is some offenders that have greater crimes then others and others lesse whatsoever difference there be it matters not if they will but come in they shall have pardon so I say unto you if you will come in it matters not what your sinnes were or are Christ here hath made a generall proclamation that whosoever will come in shall have mercy therefore feare not what your sinnes bee onely get a willing heart to part with sinne and cleave fast unto Christ and Christ will not forsake you In the time of the law every seventh yeere there was a Iubilee wherein every servant was made free from his Master but if any refused then then he was to be bored thorow the eares and to serve his Master for ever beloved now is the yeere of Iubilee you may now bee free men in Christ if you will but receive Christ but if you will not then you shall bee markt for the devill and serve him for ever therefore as Pyrrhus said unto his servants he that will freely goe with me unto the battell let him come so I say unto you if you will freely come in unto Christ come and Christ will receive you but if you will not Christ will not have you to goe with him that is you shall not but this you will not doe till you bee humbled and therefore labour to get humiliation and then whatsoever your sinnes are you shall bee saved if you will but receive Christ. Therefore examine your selves in what a frame your hearts stand in if so bee you finde that your hearts are hardned as the Apostle saith that is such as cannot repent it will be a difficult thing for you to receive Christ that is if you have put the spirit by his proper worke and have hardned your hearts from his feare it will be a hard matter for you to get the spirit of repentance the Apostle cals men in this estate like Trees twice pluckt up by the rootes Iude verse 12. that is it will bee a hard matter to make them to grow againe and be fruitfull but if you be thorowly humbled Christ is exceeding mercifull and ready to receive you unto favour Imprimatur Rob. Austine Iuly 30. 1633. FINIS Doctr. Reas. 1. Psal. 1. 6. 1 Sam. 2. 30 Reas. 2. Reas. 3. Use 3. Mat 6. 4. Gen. 4. 15. Vse 2. Iam. 5. Vse 3. Simile Doctr. 2. 1 Chro. 21. 3 Vers. 8. Mat. 26. 21. Iohn 6. 70. Marke 14 21 Reas. 1. Reas. 2. Reas. 3. Roin 1. 28 Reas. Reas. Simile Vse Gen. 3. â— 1 Corin. 10 Gen 38. 9 Satansdeceits 1 Answ. 2. Answ. 2. 2. Deceit Answ. 3. Deceit Answ. 4. Deceit Answ. 5. Deceit Answ. 6. Deceit Answ. Psalme 119. 7. Deceit Answ. Doctr. Vse 1. Vse 2. 1 Cor. 8. 10. Nehem 1. 11 Obiect Answ. Obiect Answ. Obiect Answ. Vse 3. Vse 4. Doctr. Quest. Answ. 2 Cor. 4. 2. Reas. Vse 1. Galat. 6. Doctr. Reas. Vse 1. Vse 2. Doctr. Reas. Vse Doctr. Reas. Obiect Answ. Vse Doctr. â— 3. Quest. 1. Answ. Answ. Quest. 2. Answ. Quest. 3. Answ. Quest. 4. Answ. Quest. 5. Answ. Caveat Caveat Doctr. Reas. 1. Reas. 2. Reas. Vse 1. Vse 2. Vse 3. Quest. Answ. Obiect Answ. 1. 2. 3. 4. Doctrine What this strength is 1. 2. 1. 2. Particulars of this strength The first particular Beare wrong patiently The second particular Thriue under any affliction Acts 5. 41. The third particular To beleeve Description of spirituall strength 2. 3. 1. 1 Cor. 3. 5. 2. 1. 2. 1. 2. 1. 2. Reason 1. Reason 2. 1. 2. 3. 4. 5. Vse 1. 1. 2. 1. 2. 3. Iohn 6. 27. 1. Difference 1. Iere. 31. 34. 3. 1 Pet. 4. 4. 5. 4. 2. Difference 1. 2. 3. Difference Heb. 11. 34. 1 Tim. 4. 10. Heb. 11. 24. 1. 2. Marke 16. 16. Marke 10. 29 30. 4. Difference Rom. 2. 14. 2 Tim. 2. 3. 1 Pet. 1. 5. 5. Difference Rom. 7. 23. 1. 2. Vse 2. 1. Motive Acts 16. 25. 2. Motive Isaiah 56. 2. Ioh. 17. 4 5. Ioh. 15. 8. 3. Motive Matth. 5. 33. Isai 48. 18. Prov. 22 4. 4. Motive Psal. 45. 13. Prov. 30. 29 30. Rom. 6. 12. Gen. 49. 4. Psal. 1. 3. Vse 3. Matth. 5. 6. Prover 2. 4. 1. Meane 1 Pet. 2. 2. 1 Cor. 3. 1. Heb. 5. 13. 2. Meanes Rule 1. 2. Rule 3. Rule Iam. 1. 8. 4. Rule 3. Meanes 1. Signe 2. Signe Acts 14. 15. 1 Sam. 11. 6. Acts 4. 32. 3. Signe Phil. 4. 12. 4. Signe 1 Tim. 2. 12. 5. Signe 4. Meanes 1. Hinderance 2. Hinderance 5. Meanes 6. Meanes 2 Cor. 12. 10. Ier. 17. 5. 7. Meanes Doctrine 1. Worke. 2. Worke. 3. Worke. Acts 4. 32. 4. Worke. Acts 20. 32. Vse Matth. 25. 1 Cor. 2. 10. Eph. 1. 13. Rom. 8. 11. 14. 1 Ioh. 3. 14. 1. Signe Matth. 3. 11. Acts 2. 3. 1 Cor. 7. 30 31. Revel 3. 15. Object 1. Answ. Answ. 2. 2. Signe Holinesse 1. Matth. 15. 3â—
III. THe Spirit is a free gift p. 168. How said to bee a free gift in five particulars p. 169 USE To terrifie those that be not sanctified by the spirit lest they be deprived p. 170 Meanes to get the Spirit I. Knowledge of him p. 171 Simon Magus and some men now commit the same sinne in three particulars p. 172 II. Faith p. 173 III. An earnest desire joyn'd with Prayer p. 174 IV. Obedience p. 176 V. Wayting on the Meanes THE SAINTS SPIRITVALL STRENGTH EPHES. 3. 16. That he would grant you according to the riches of his glory to bee strengthned with might by his Spirit in the inner man THESE words are part and the summe of that Divine Prayer that Paul made for the Ephesians the principall thing that the Apostle prayes for is this That they may bee strengthned by the Spirit in the Inward man and this hee sets downe in such a manner that he answereth all doubts that might hinder the Ephesians from obtaining of this grace For first they might demand this of Paul you pray That we might be strong in the Inward man but how shall we or what meanes shall we use to get this strength the Apostle answers to this and tels them the meanes to be strong in the inward man is to get the Spirit that you may be strengthned by the Spirit in the inward man Secondly they might demand I but how shall we doe to get the Spirit the Apostle answers to this you must pray for him for your selves as I doe for you For I pray that he would grant you the Spirit that you may be strengthned in the inward man Thirdly they might demand but what should moove God to give us his Spirit and to heare our prayers to this the Apostle answers that the motive-cause is the riches of his glory that hee would grant you according to the riches of his glory that you may be strengthned by the Spirit in the inward man Fourthly they might demand I but what shall we be the better for this strength if we get it to this the Apostle answers in the verses following then saith he You shall be able to comprehend with all the Saints what is the length and the height the depth and the breadth of the riches of the love of God towards you in Christ Now in that the Apostle above all other good things that hee wishes vnto them prayes for this That they may be strengthned by the Spirit in the Inward man I gather this point That which is to be desired of every Christian and to be sought for above all things is this that he may be strongthened in the inward man I gather it â—â—â—r it thus Paul was now to pray for some good to the Ephesians and considering what might bee most profitable for them he makes choice of this above all other good things making it the summe and substance of his prayer that they may be strengthened by the Spirit in the inward man I shall not need to prove it by any other place of Scripture because this in hand sufficiently proves the point as being the maine scope and intent of the Spirit in this place to shew the necessity of this doctrine of strengthening the inward man But for the more fuller explaining of this point we will first shew you what this strength is and then we will come to the uses There is therefore a twofold strength First there is a naturall strength Secondly there is a supernaturall strength First I say there is a naturall strength and this is when a man is naturally strong either in the parts of his body or in the gifts of his mind as for example a strong memory in a man that is a naturall strength and so other qualities of the mind so likewise when a man is strong in the parts of his body as in his armes or legges or necke these are naturall strengthes but this is not the strength that is here meant Secondly there is a supernaturall strength and this is twofold the first is a supernaturall strength which is received from the evill spirit that is when Satan shall joyne with the spirit of a man to doe evill then he addes a supernaturall strength and so makes him to doe more or suffer more then otherwise by nature he is able to doe with this spirit are all the enemies of the Church strengthned withall Paul himselfe before he was converted was thus strengthned and so was hee that killed the French King hee had more then a naturall strength to undergoe all those torments and not to shrinke at them but this is not the strength here meant but there is 2. a supernaturall strength and this is that strength which comes from the sanctifying spirit whereby a Christian is able to doe more then naturally he could doe and this is the strength that is here meant in this place and with this strength all the Saints are strengthned withall This was the strength that Eliah Stephen Iohn Baptist and the Apostles had this made them speake boldly in the name of Christ. But you shall the better understand what this strength is if you doe but consider the particulars of it which are these the first particular in which this spirituall strength is seene is this if a man can beare any wrong patiently without seeking revenge any way it is a signe that they are spiritually strong the second particular wherein this spirituall strength is seene is this if a man can thrive under many afflictions rejoycing under them he hath this this strength as in the Acts 5 41. it is said of the Apostles that they departed from the Councell rejoycing that they were thought worthy to suffer rebuke for the name of Christ hee that can beare some troubles hath some strength but to beare great troubles is required great strength that is to stand fast to Christ to professe his name there as the holy Ghost saith in Revelation 2. vers 13. where Satan hath his throne must needs be a great supernaturall worke of the spirit the third particular wherein this spirituall strength is seene is this If a man can beleeve though hee hath all reason and strength of reason against him or if a man can doe all things of knowledge this is to be strong in the inward man But to goe further that you may the better know what this strength is I will give you a description of it that is I will describe what the strength of the inward man is more fully First I say it is a generall good disposition or right habite temperature or frame of the minde whereby it is able to please God in all things I say it is a generall good disposition or right habite because if it be onely in some particulers and that at sometime onely it is not strength as for example to have a passion to good and not to