or no. Now that a man may know this the better I will make it cleere by this example Take a bottle that is full of water and another that is full of Aqua-vitae looke upon them outwardly and they are all one in colour but if you taste the one is hote and lively but the other is cold and rawe so if you looke unto the outward formall actions of wicked men they have the same colour that the actions of the holy men have but if you taste them examine their lives and search into their hearts you shall finde a great difference the one of them it may be may seeme to have life and heate in them but they want the Spirit for they have neither a loathing of sinne nor power to resist sinne they may put a false colour upon their actions but it will not hold they may restraine some lusts for some ends but such cannot master and subdue them and it may heat a part of his heart but it cannot heat all his heart but where the sanctifying Spirit comes it heats all the soule kindles a holy fire in all the faculties to burne up sinne which is there And this was the difference betweene Iohn Baptists Baptisme and the Baptisme of Christ. Iohn would baptize them with water but Christ in the spirit and with fire therefore examine what heat there is in you against evill and what zeale there is in you to good are you cold in prayer in conference in the Communion of Saints it is a signe that you have not the spirit it may be you heare and reade and pray and conferre but see with what heat you doe them Is it with you in these things as the Apostle would have you to be in earthly 1 Cor. 7. 30. 31. To sorrow as if yee sorrowed not to use the world as if you used it not doe you performe holy duties with that coldnesse as if you cared not whether you did them or did them not doe you heare as if you heard not and doe you receive the Sacrament as if you received it not and doe you pray as if you prayed not and doe you love as if you loved it not then surely you have not the Spirit And on the contrary if you finde spirituall heat and zeale in you a nimblenesse and quicknesse to good it is a signe that you have the Spirit for it is the propertie of the Spirit to heate the soule therefore the Prophet saith That the zeale of thine House hath even eaten mee up Intimating I have such a measure of zeale wrought in mee by thy Spirit that I cannot see thee in the least measure dishonoured but I must burne with zeale Therefore examine what zeale you have for God and godlinesse are you hot for the things of the world and cold for grace and holinesse whatsoever you thinke of your selves yet you have not the sanctifying Spirit There is not a holy man or woman that belongs unto Christ but they have this holy fire in them and yet I would not have you to mistake mee as if every Christian did attaine unto the like heate and zeale as others doe For you must know that some have more some have lesse according unto the measure of the sanctifying Spirit that they have but this you must know that you must be full of heate full in some measure answerable unto the measure of the sanctifying Spirit but if you finde no heate at all in you then you have not a graine of the Spirit not to be hot is to bee luke-warme and luke-warmenesse is that which God hates it is a temper mixt which is both loathsome to nature and odious to God Revel 3. 15. the Laodiceans were neither hotte nor cold but luke-warme that is they had neither heate to good nor so cold as to forsake the truth Sinne and holinesse stood in aequilibrio together and they had as good a minde unto the one as unto the other now because it was thus with them therefore saith God I will spue them cut and then in the next verse hee exhorts them to be zealous and amend except you labour to bee hot in the Spirit you cannot be saved Titus 2. 14. the Apostle saith That Christ dyed that hee might purchase unto himselfe a people zealous of good workes this zeale must not bee a constrained zeale but a willing zeale and if there were no other motive to move men to bee zealous but this because Christ came to redeeme them for this end that they might be zealous for his glory if there bee any sparke of the fire of the Spirit in him it will burne at Christs dishonour and if Christ came unto this end to make men zealous then surely Christ will not loose his end but they that Christ will save shall be zealous therefore I beseech you labour to be strong in the inward man and labour to get the Spirit that you may be zealous but alas men have drunke too much of this Cup of giddinesse they thinke they need not be so zealous as they are but I say if you be not it is a signe that you have not the Spirit especially it stands men now upon if they have any holy zeale in them to show it I say it is time you should show it when you see such halting betweene two opinions show your zeale by hating and abhorring popery and by labouring to draw men from it especially now when we see men so desirous to goe into Egypt againe which is to be lamented in these dayes for which the Lord hath stretcht out his hand against us but where is our zeale what spirituall heate is there in us where are these men that at such a time would have beene hot and zealous nay where are the generation of these men surely they are all gone for there is no heate and zeale left it is true we abound in knowledge we have the same knowledge that they had but we want their zeale and spirit and we have the same gifts but we want their Spirit but let us now at length shew our selves to be in the spirit to have the Spirit in vs by our zeale against evill But you will say that many holy men that have the Spirit yet are not so hot and zealous against evill but are marvellous milde and patient therefore a man may have the Spirit and yet not bee zealous First to this I answer that holy men may have pits wherein they may be falne They may have drosse aswell as Gold and hence they may bee drawne by a strong passion and lust not justly to weigh sinnes aright whence ariseth remissenesse and neglect both in doing good and resisting evill but this in a regenerate man I call but a passion because it continues not for prayer and the preaching of the pure Word will recover this againe that is will recover his strength and make him zealous against sinnes but if you see a man whatsoever
profession hee makes of Christ that can winke at sinne and not bee moved at it and the Word nor prayer doth not kindle this holy Fire in him then certainely that man is a dead man there is no sparke of holinesse in him therefore I may say unto every holy man as they were used to say to Haniball that hee had fire in him but hee wanted blowing so I say unto you if you have the Spirit you have heate in you but if this heate doth not appeare at all times or at sometimes it is because it wants blowing for when they have a just occasion to exercise the strength of the inward man for Gods glory they will show that they have zeale in them and be hot and lively to good and not dead in sinne for this is the difference betweene a man that is dead and a man that is in a swone take a man that is in a swone if Aqua-vitae and rubbing of his joynts will not recover him it is a signe that he is dead so if the Word will not worke heate in you it is a signe that you are more then in a swone you are already dead in the inward man it is said of the Adamant it will not be heated with fire so I may say if the Word will not heate you when you are rubbed with it is a signe you are like the Adamant dead unto grace Secondly to this I answer that howsoever some men that are sanctified are not so zealous as are some hypocrites which is true yet I say it is no good argument to say that because counterfeit druggs and wares have the same sent and smell that the good wares have that thererefore they are as good or that the good wares have not the like but it were better to say that they have not the same and that the difference is in this that the affections have a false dye and glosse put upon them and so there is a false and counterfeit zeale and there is a true zeale As there may be yellow peeces counterfeit aswell as yellow peeces true mettall so there may be counterfeit fire as well as true fire this then I say men may bee sanctified and yet be milde and not of so hot and fiery a disposition They may not so burne in the Spirit as others doe but yet it is not good to conclude that it matters not therefore whether you be zealous or no for howsoever it is true in him yet it may be false in thee and know also that this meekenesse is joyned with much holy Zeale though it be not outwardly expressed for as certainely as where true fire is there is heate so where there is the Spirit there is zeale therefore examine whether you have heate in you if you have not you have not the Spirit The second signe whereby you shall know whether you have the sanctifying Spirit or no is this If you finde that you are not onely able to doe more then you could naturally but you have also holinesse joyned with it This signe I make of two parts because a man may do many things that may carry a show above nature and yet want holinesse but if they bee above nature and then have holinesse joyned with them then it is a signe that you have the sanctifying Spirit First I say it will make you to doe more then you could doe by nature it puts another manner of strength in you by which you are able to doe these things which before you were not able to doe as for example it will worke in you a patience above a naturall patience this wee see in Christ himselfe when he was crucified he opened not his mouth he was like a lambe he had more then naturall patience this is true in Paul Peter and the rest of the Saints Againe it works in us love above a naturall love therefore it is said that Christ was full of love hee had compassion on the multitude Againe it works in a man a joy more then naturall joy this wee see in Paul and Silas when they were in prison they sang for Ioy and the Disciples in the Acts rejoyced that they were thought worthy to suffer for Christ. Againe it workes in a man boldnesse above naturall boldnesse and therefore it is said Acts 4. 14. that they preached the Word with great boldnesse that is with a boldnesse above a naturall boldnesse and so Luther he was indued with this Spirit of boldnesse because else he would never be so bold in the defence of the truth if he had not had another Spirit in him Againe it workes in a man wisedome above a naturall wisedome 1. Sam. 18. 12. it is said of David that the Spirit of the Lord was with him and therefore Saul was afraid of him and so Abimelech feared Abraham because he saw in him a great measure of wisdome and discretion Againe it works in a man strength above naturall strength because with the strength of nature they have another added to it Againe it will make you see above a naturall sight therefore it is said they shall not need to teach one another but they shall bee all taught of God they shall see into the excellencies that are in God Now examine your selves whether you have the Spirit or no I say by this if you have this power to worke above nature For if you haue the Spirit you shall finde your selves able to keepe downe your lusts have power and abilitie to sanctifie the Sabbath power to pray power to heare power to conferre power to meditate power to love power to obey all above nature a power to forsake life and libertie riches and honour pleasure and all things if they come in competition with Christ which no man will doe except hee have the Spirit Secondly as it giues strength and other excellent qualities above nature so it addes unto it holinesse it puts a tincture and a good dye upon all your actions it warmeth the gift of the minde and puts the heart in a frame of grace many men have a kinde of strength but they want holinesse and sanctification with it now a man is said to bee a holy man when the soule is separated and divorc'st from things that are contrary to its salvation and happinesse and joyned and united unto Christ wholly and totally then and not till then is a man a true holy man it is with a holy man in this case as it is with a spouse shee is separated from others and united unto her husband therefore they that have the Spirit have holinesse with it the vessels in the time of the Law they were holy vessels because they were appointed for Gods worship in like manner when the Spirit comes into the heart it sanctifies it and makes him a holy man by making him in all his aymes and ends to pitch upon Gods glory and this can no man doe till Christ bee
REMAINES OF THAT REVEREND AND LEARNED DIVINE JOHN PRESTON D. in Divinity Chaplaine in Ordinary to his Majesty Master of Emanuel Colledge in Cambridge and sometimes Preacher of Lincolnes-Inne â—â—ntaining three excellent Treatises Namely IVDAS'S Repentance The Saints Spirituall Strength PAVLS Conversion HEBR. 11. Being dead hee yet speaketh LONDON Printed for Andrew Crooke 1634. IVDAS HIS Repentance OR THE LAMENTABLE EFFECTS OF A STARTLED CONSCIENCE Delivered in eight severall Doctrines raised from the third fourth and fifth Verses of the 27. Chapter of the Gospell by St. MATTHEVV All the usefull and profitable Observations of that late Reverend Divine 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 JVDAS Repentance DOCTRINE I. SVch as a Mans life is such is his Name after death page 3 REASON I. God blessethor curseth man according to his workes p. 4 1 In regard of his Truth ibid. 2 In regard of his Glory ibid. REAS. II. Manappeareth like himselfe p. 4 REAS. III. Other men in the end speake truth without enuie or feare p. 5 USE I. Not to be secretly wicked for God is a publike rewarder of all ibid. USE II. To cleansethe heart from sinne by daily repentance left sin should rot the name p. 6 USE III. To encourage good men their ill reports shall soone vanish p. 7 To discourage wicked men their good reports shall not long last p. 7 DOCT. II. Sinne seemes small before it be committed after most vile and hainous p. 8 REAS. I. Lust blindes the eyes of our understanding p. 9 REAS. II. The Divell lessens the sinne before committed aggravates it afterward ibid. REAS. III. God leaves a man to himselfe ibid. Good men for sinne sometimes of God left to themselvs 1 For increase of Gods glory p. 10 2 For awakening their consciences ibid. The reason of insensiblenesse in grose sinnes p. 11 USE To beware of the Divels subtile temptations ibid. Satans deceits to draw man into sinne are 1 Promise of pleasure profit c. p. 13 2 Hope of escape and going to heaven p. 14 3 Hope of leaving it when we will p. 15 4 Neerenesse to vertue p. 16 5 Pronenesse of Nature ibid. 6 Turning away the thoughts to something else p. 17 7 Beginning by degrees ibid. DOCT. III. Tishard to discerne false Repentance Confession and Restitution from true False Repentance goes very farre both in respect of the Reasons drawne from the Grounds and Concomitants p. 19 I. The Grounds of false Repentance 1. Selfe-love p. 20 2 Common gifts of the holy Ghost to disapprove the foulenesse of Sinne. p. 21  Hate the uglinesse  3 Aiarnall apprehension of beautie sweetnesse and excellencie in Gods wayes ibid. 4 Good Education ibid. II. False Grounds of Confession 1 Passion p. 22 2 Evident discovery of sinne  3 Torture of conscience  III. False ground of Restitution is the burthensomenesse of sinne ibid. USE I. To shew the vanitie of Popish Doctrine ibid. USE II. To exhort men to try whether their owne Repentance be true or false p. 23 Two things hinder this judging of a mans selfe I. Vnwillingnesse to search the causes whereof are 1 Along perswasion of ones good estate 2. A desire to taine some delightfull sinne II. Inability to judge Helpes to judge whether ones Repentance be true or false are by I. Inward Differences five 1 An inward inclination to holy Duties p. 24 2 An abilitie to performe good purposes p. 25 3 A particular apprebation of holmesse p. 26 4 A detestation of all sinne ibid. 5 A love to God in his Attributes ibid. II. Outward Effects 1 Constancie p. 27 2 An uniformitie in life p. 28 3 Generalitie of obedience ibid. The godly man differs from the wicked in his Relapse 1 In using all meanes against his sinne and shunning all occasions p. 29 2 In not allowing himselfe in it ibid. 3 In labouring to overcome it ibid. 4 In increasing more and more in grace ibid. Differences betweene true and false confession are 1 Confession of the least and secretest sinnes p. 30 2 Constancie ibid. 3 A good ground namely Humiliation ibid. Differences betweene true and false Restitution is a cheerefull not unwilling restoring the things we love and delight in ibid. VSE III. To teach men what to judge of others Repentance p. 31 USE IV. To shew the wofull case of such as have not gone so farre in Repentance as Iudas did ibid. DOCT. IV. Good things are approved in wicked mens consciences whether they will or no. p. 31 REAS. I. Because it is not in mans owne power to iudge as he list but from the light of conscience p. 32 REAS. II. Because Godwill have glory from all his creatures p. 33 USE I. To teach us to thinke well of the waies of God ibid. USE II. Not to be discouraged with any opposition ibid. DOCT. V. Mans nature apt to excuse sinne after t is committed p. 34 REAS. I. Actuall sinneleaves darknesse in the minde ibid. REAS. II. It begets passion that corrupts the judgement p. 35 REAS. III. It weakens the faculties of the soule ibid. REAS. IV. It drives away Gods Spirit from us ibid. USE To flye sinne that blindes our eyes and binders our receverie ibid. USE II. Being falne to remember how apt we are to excuse sinne p. 36 DOCTR VI. Companions in evill least comfortable in times of extremitie p. 36 REAS. I. Gods justice who sets them one against another that joyne against him p. 37 REAS. II. Mans nature apt to love treason hate the traytor ibid. REAS. III. Their owne love being gaine or somebase end ibid. VSE I. To make us beware how we joyne with wicked men ibid. DOCTR VII The greatest comfort in sinne proves commonly the avost discomfortable p. 38 REAS. I. The Curse of God ibid. REAS. II. Sinne makes the soule sicke ibid. VSE I. To make men take beed how they turne from God to sinne p. 39 DOCT. VIII Gods wrath and sinne charged on the conscience are exceeding terrible and insupportable p. 39 What horror of conscience is shewed in six Questions QVEST. I. How horror of conscience wrought 1 By Gods Spirit p. 40 2 By the Divell ibid. Notes to discerne by which of these t is wrought are 1 By the falsehood mingled with the trouble of conscience 2 By the Affection it striketh in us 3 By the extremitie of anguish it causeth 4 By the manner of doing it p. 41 QVEST. II. What a condition such are in ibid. QVEST. III. Whether God sends it for a punishment or preparation of Grace ibid. QVEST. IV. What is to be thought of those that are in such trouble of Conscience p. 42 QVEST. V. How to be discerned from melancholly ibid. QVEST. VI. Whether it may befall the childe of God in the estate of Grace p. 43 As in joy A good thing  The conjunction of that to
favour honor riches or any other thing naughtily it will prove but a trouble 1. From the curse of God although the thing in it selfe be good yet God ever mixeth some evill with it which maketh it bitter Stollen bread is sweet but God filleth the mouth with gravell All misery with Gods favour is most sweet as Pauls imprisonments and whippings and Iosephs but on the contrary side all pleasure with Gods displeasure is bitter 2. Because sinne makes the soule sicke and then it 's never well untill it casts up and thus Iudas the thirty peeces burdening his soule must cast them up Many goe on in sinne and are never troubled As in our bodies though there be ill humours yet they make not a man sicke untill they be stirred so doth not sinne untill God stirres it as here hee did in Iudas and then it makes us sicke This should therefore move men to take heed how they turne saile for their owne advantage Suppose by going from God thou gettest what thou wouldest yet God can make that comfort to prove but a burthen unto thee as hee did Iudas his thirty silver peeces Be therefore content to lose all before thou lose God Now followes the event of all Hee went and hanged himselfe Whence learne That Gods wrath and sinne are exceeding terrible and unsupportable when they are once charged on the conscience This made Iudas to hang himselfe Doe but a little consider mans nature how loth to destroy himselfe how afraid to be killed and you shall find it to bee some great matter that must cause him to make an end of himselfe and to cast himselfe into that which he feared namely hell thus heavy is sinne when God once chargeth it on the conscience that it maketh a man doe all this Indeed sinne was as heavy before but then it lay at our foot and we felt it not but when God layes it once on our shoulders and on our Consciences then shall wee feele the burthen thereof to be farre beyond all torments that can be imagined See this in Christ when God did but charge our sinnes on him how intollerable werethey Now for your better understanding of this point I will first shew you what this horror of conscience is which I will doe by explaining these five questions following By what meanes is this horror of conscience wrought Two wayes sometimes by Gods owne Spirit sometimes by Satan First it 's done by Gods owne Spirit when by it the mind is enlightned to see that he is in bondage by reason of sinne Hence it is that it is called the Spirit of bondage Rom. 8. Secondly and more frequently by Satan when hee by Gods permission doth vexe and terrifie the soules of men and drive them to despaire and this is called horror and the vexing of the soule Now whether this horror of conscience bee wrought by Gods owne Spirit or by Satan we may know by these foure differences 1. If wee find any falshood mingled with this trouble of conscience then it comes from the Divell for the holy Ghost mingles no falshood but onely enlightens and shewes the truth light makes a thing seeme as it is 2. You may discerne of it by the affection it striketh in us for that that the Devill causeth in us striketh a hatred of God but that that Gods Spirit worketh in us causeth a servile feare 3. You may know it by the extremity of anguish it causeth Gods Spirit worketh by meekenesse and consolation but the Divell worketh by extremity of terror and feare 4. You may know it by the manner of doing for the Divell doth it disorderly suddenly and violently without any equality but the Spirit proceedeth orderly first it enlightneth the mind and then it raiseth objections and so goeth on by a little and a little but the Devill worketh violently Hence is that that Satan is said to buffet Paul for all buffeting betokeneth violence Indeed sometime the Spirit doth unequally but yet there is a great difference betweene Satans working and his What is to bee thought of such a condition I answer That such a condition being simply in it selfe considered is very miserable because it estrangeth and draweth the heart away from God yea and from Christ who is the end of Gods works and so therefore must needs be a most haynous sin but yet as God useth it it is a signe or one of the first steps to faith and a good meanes to subdue and weaken the stubbornnesse of our hearts Quest. How may wee know whether God intends this for a punishment or for a preparation of grace Answ. You may know it by the event for when God doth it for the salvation of the creature then after it there followes grace but if it brings not grace after it if there be onely a plowing and no harvest the pricking with a Needle and no thred then it 's a sparke of hell fire and the very praludium of hell What shall wee then thinke of those that never had this horror and trouble of conscience Their estate for all that may be very good for this vexation is not absolutely needfull although humiliation is wherefore if thou hast it not seeke not after it for God useth many meanes yet thou mayest take hence occasion the more to try thine estate Whether comes this horror from mellancholly or how shall wee disceme it from mellancholly If thou apprehend sinne and the wrath of God then it is horror of conscience for when the faculty is pinched upon the right object to wit sinne then it 's no melancholly but in horror the conscience is pitched upon the right obeject viz. sinne for that is the proper object of the conscience As for melancholly that is not griefe but extendeth griefe as varnish is not colour but doth extend the colour Indeed melancholly may bee joyned with it and draw it forth but it comes not wholly from that but from some other inward principle As the fatnesse of the soyle may bring forth the corne the sooner but yet that is not the cause thereof but the root that it hath Againe I answer that all diseases are healed by their contraries If that this were melancholly then might it be healed by merry company which is the contrary unto it but if it bee the horror of conscience then must it onely be healed by the apprehension of Gods love in Jesus Christ. Whether may it befall the childe of God to be in this case after he is in the estate of grace or not I answer That this extremity of horror which Iudas here tasted of never befals the childe God after he is in the estate of grace and my reason is this Because that as perfect love casteth out all feare so where there is some love left there is no perfect feare Indeed Gods children are never wholly without feare Rom. 8. yet in their greatest
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
desires which have beene formerly set to get other things and now wholly imploy them for the getting of this strength and so much the rather because other things are but as the huske without the kernell or as the scabberd without the sword which will doe a man no good when hee stands in need of them as for example to bee strong in riches and honour and credit and and yet this is all the strength that most men desire will doe no good when yee come to wrastle with sinne and death But for to be strong in the inward man who seekes or enquires after it I know you would be strong in all earthly strength but I beseech you above all things labour to be strong in the inward man It is the folly weakenesse and sicknesse of men they looke all without the doores unto the strength of the outward man oh that I could but perswade you as I said before to gather the rest of your thoughts and desires together and set the soule in a frame of grace that you may mortifie these inordinate affections which keepe backe the strengthning of the inward man as covetousnesse pride pleasure love of vaine glory and the like then it would bee but an easie worke and no burthen unto you to strengthen the inward man but here men sticke the way is too narrow it is a hard matter to perswade men unto it that there is such excellency in the one and not in the other that grace is the better part Therefore that I may the better prevaile with you to strengthen the inward man I will lay downe some motiues to perswade you to it The first motive to move you to strengthen the inward man is because your comfort lyes most in the inward man even all your comfort and therefore to strengthen that is to adde unto your comfort as for example the Sunne brings comfort with it because it brings light therefore the more light the more comfort so the more of the inward man you have the more light and ioy Now the reason wherefore the inward man brings the most comfort is because it is the greater faculty and the greater the faculty is the greater is either the joy or the sorrow as for example take a man that is troubled in minde None so humble so penitent so sorrowfull as he and therefore it is said that the Spirit of a man will beare his infirmities but a wounded spirit who can beare a man may be able to beare any outward trouble but the griefe of a troubled mind who can on the contrary take a man that is at peace with God who so joyfull and comfortable as he now the outward man is the lesse faculty and therefore it is capable of the lesse comfort it doth not in any measure know what true comfort and ioy there is in the inward man Againe what joy the outward man hath in outward things it is but in the opinion of the inward man they comfort no more but as they are esteemed of the inward man if the inward doe not esteeme them as worthy the reioycing in they will not bring comfort Againe all the paines and labour that you bestow on the outward man is but lost labor that will bring you no great advantage but the strength of the inward man will arme you against losses and crosses and reproach that you shall meete withall in the world whilest you are in the way to heaven Againe consider that though you bee strong in the outward man yet you are moveable subject to shaking and fleeting but it is otherwayes with the inward man it makes a Christian sted fast and unmoveable it will so establish the heart in grace that he will stand firme unto Christ in all estates It is with the outward man as it is with the Seas though the strength of the streame runne one way yet if the wind blow contrary it moves and stirres and strives and disquiets it so when losses and crosses come they breake the frame and strength of the outward man but the inward man is like the dry ground let the winde blow never so violent yet it moves not it stands firme Againe in the abundance of outward things there is no true contentednesse Neither in the want of them where the strength of the inward man is is there cause of dejectednesse This we shall see in Adam and Paul Adam though hee was lord of all things and had the rule of all the creatures yet when hee was weake in the inward man what joy had hee nay what feare had he not when he hid himselfe in the Garden Againe looke upon Paul in the want of these outward things he is not dejected at all as in Acts 16. 25. it is said that when Paul and Silas were in prison in the stockes the prison rung for joy now what was the reason of it but this because they were strong in the inward man And therefore you see that all true joy is that which comes from grace within and when you rejoyce in that your rejoycing is good you stand then upon a good bottome Alas you thinke to have contentment in your riches but you will be fooled by them they will deceive you if you build upon them you will build without a foundation and goe upon another mans legges now were it not farre better for you to get legges of your owne and build upon a sure foundation and this you shall doe if you will strengthen the inward man Againe consider that if you doe not strengthen the inward man you will have wicked thoughts in your hearts and evill actions in your hands were it not better to bee strong in the inward man and to have holinesse and grace in the heart Let this therefore move you to strengthen the inward man because your comfort lyes most in the inward man Thus much for the first motive The second motive to moove you to strengthen the inward man is this if you labour to strengthen the inward man you shall thereby please God If a man had never so much strength yet if it be not the strength of the inward man hee cannot please God he cannot performe any holy dutie in such a holy manner as God will approove of and therefore the Prophet saith That God doth not delight in any mans legs He cares not for any mans strength be it never so great and excellent except it be the strength of the inward man and on the contrary hee regards the holy man with his strength though outwardly weake as in Esa. 56. 2. I will dwell with him that is of a contrite and humble spirit hee that is of a contrite spirit he is spiritually strong and therefore I will dwell with him now what is the reason that men seeke so much the favour of Princes but because they may be exalted unto honor then why should not you much more labour to be in favour and have familiaritie
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
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
such let them now humble themselves and seeke the spirit with earnestnesse that ye may be renewed that ye may be strengthned and quickned to good and received to favour againe but if you will not but continue in this condition still you have but a name that you are alive but indeed you are dead Rom. 6. 8. it is said that they that dye in Christ shall live in him if you once live the life of grace and have received the sanctifying spirit you shall never dye but live for ever in Christ this was the promise that Christ made unto his Disciples and in them unto every Christian that he would send the spirit and hee should abide with them forever Therefore examine if the spirit doe not remaine in you and make you constant in good it is not the sanctifying spirit The fift signe whereby you shall know whether you have the sanctifying spirit or no is this examine whether it be the spirit of adoption if it make you to call God Father then it is the sanctifying spirit Gal. 4. 6. We have received the spirit of Adoption whereby we cry Abba Father this is the property of the holy man no wicked man can call God Father because they have not amity with God they neither love God neither doth God love them The Apostle saith I doe this to prove or know the naturalnesse of your love they that have the spirit they have as it were a naturall inclination wrought in them to love God againe and delight in God and in the Communion of Saints and therefore our Saviour saith Iohn 4. 34. It is my meate and drinke to doe the will of my Father he that hath God for his father will serve him willingly without constraint as willingly as a man will cate meate A man will eate and drinke without wages he needs not have wages to doe that so he that hath the spirit he will delight in doing Gods will hee would serve God though he should give him nothing and this that God is our Father it will raise some like affections in us to love God againe so likewise in prayer to have God to be our father it raiseth some like affections in us whereby wee doe not onely beleeve that the things we pray for wee shall have but we have boldnesse also to come unto him as unto a Father which no man can doe till he have this Spirit of adoption Therefore examine with what confidence and boldnesse you pray with what reverence you heare with what affections you love examine whether you have the Spirit that doth make you to call God Father The sixth signe whereby you shall know whether you have the Spirit or no is this you shall know it by the manner of working if it change you and lye combating in you as Gal. 5. 17. The flesh lusteth against the spirit and the spirit against the flesh if you have the spirit you will have a continuall fighting and striving in the soule and this will not onely be against one or some more particular lusts but it will be against all that it knowes to be sinnes I say not that there is onely a striving or a suppressing but a lusting or a striving and suppressing by way of lusting because a naturall man that hath not the sanctifying Spirit may keepe downe a lust for some by-respects but it is not by lusting it is not because his heart hates it or suppresses it by another power then a naturall power for they retaine the love of sinne still but the opposition and resisting of sinne in the godly is by way of lusting because they hate the sinne and they fight against it with courage Therefore examine what lusting there is in you what hating of sinne and then see with what courage and power you goe about the subduing of it It is said that Iohn Baptist came in the Spirit of Eliah that is he came with that Spirit that is full of power you will fight but faintly against sinne except you have the Spirit Acts 4. they spake with great boldnesse that is they had greater power to speake then before therefore the Lord exhorts all men in Esa. 31. 3. trust not in them they are men and not Gods as if the very name of men were weakenesse they are men they have no power it is God that hath power and therefore trust not in them but in every thing labour to see the power of God in it and seeke for all spirituall power to good from God and examine your selves what power you have when you pray what power have you to goe through it to the end when you heare what power have you to edification when you see evill what power have you to avoid it when you are offered the profits and pleasures of the world what power have you to forsake them if they may proove hurtfull unto the inward man if you have strong lusts in you what power have you to suppresse and lust against them therefore you shall know by this whether you have the sanctifying Spirit or no by the manner of working of it The seventh signe whereby you shall know whether you have the sanctifying Spirit or no is this you shall know it by your carriage in your words and actions and by your Christian-like walking and holy conversation and this is the same that the Apostle speakes of when he would assure them of their resurrection unto life in Rom. 6. 8. If you dye with Christ you shall also rise with Christ againe if your actions be the actions of the Spirit proceeding from the inward man and have some resemblance with Christ shewing that you are dead with him then you shall rise againe to life with him and then in Rom. 8. 14. hee comes unto the workes of the Spirit so many saith he as are lead by the Spirit of God they are the sonnes of God that is they are lead unto all holy actions and then he comes in Gal. 5. 22. unto the first fruits of the Spirit the fruit of the Spirit is love joy peace c. well then examine whether you have the Spirit by the actions of the Spirit and by the working of the Spirit and by the teaching of the Spirit for it is the Spirit that is the Doctor of the soule that teacheth it all spirituall and saving knowledge and therefore the Lord saith you shall not need to be taught of one another for you shall be all taught of God that is mens teaching will never be effectuall to worke grace and holinesse in you except God teach you by his Spirit Now you must know that there is a twofold teaching First there is a teaching of beasts by man that they may bee serviceable unto men which may serve to put men in mind of this spirituall teaching for as God hath put such a nature into some beasts that they cannot choose but obey being
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