Remains, Sermon 2

Remains · Sermon 2

p. 65THE 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.

p. 66For first, they might demand this of Paul, you pray, That we might be strong in the Inward man, but 1.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 2.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 3.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 4.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 vntounto 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 p. 67Doctrine.and to be sought for above all things, is this, that he may be strongthened in the inward man. I gather it …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 What this strength is.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 1.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, 2.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 1.shall joyne with the spirit of a man to doe evill, p. 68then 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 2.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 Particulars of this strength.strength is, if you doe but consider the particulars of it which are these: the first particular in which The first particular. Beare wrong patiently.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 The second particular. Thriue under any affliction.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 Acts 5. 41.Acts 5:41Apostles that they departed from the Councell rejoycing that they were thought worthy to suffer rebuke for the name of Christ: hee that can p. 69beare 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 The third particular. To beleeve.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 Description of spirituall strength.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 onelyonly in some particulers, and that at sometime onelyonly, it is not strength: as for example, to have a passion to good, and not to continue argueth not strength in the inward man: or to have the understanding strong, and yet to have the will and affections weake to good, is not to be strong in the inward man; but they must be all strong: as for example, a man or a woman is not said to bee perfectly beautifull, except they be beautifull in all parts, for beauty is required in all parts; so likewise a man is not throughly strong, but imperfectly, except hee bee strong in all parts: strong in p. 70the understanding, strong in the will, strong in the affections, &c. Secondly, I call it a temperature or right frame of the mind, because it sets the soule 2.in order, that is, it sets a new habite on the faculties, and fixes the soule on fit objects for these habits: the soule was before like a disordered clocke that went at randome, every thing was out of its place, but when the strength of the inward man comes into the soule, it frames it anew, and puts it into a right temper againe. Thirdly, I say, whereby a man is able to please God in all things, 3.because it sets a good hew upon all our actions: for as Varnish makes all Colours fresh: so doth the Inward man, it sets a deepe dye upon all our actions; a glasse upon them, and makes them beautifull: nothing without it will hold tryall: every thing that hath the tincture of the inward man upon it, will hold good: this sets the stampe of holinesse upon them: and therefore they are acceptable to God.

Now that you may know the better what this strength is, you must first labour to know what weakenesse is: by weaknesse I doe not meane weaknesse before a man be converted, for that cannot properly be called weaknesse, but wickednesse: and therefore know that this weaknesse, which I speake of here, which is proper unto Christians, is of two sorts; The first is weakenesse of grace, as in the 1 Cor. 3. 1. I speake unto you as unto babes in Christ, 1.that is, as to those that are weake in knowledge, 1 Cor. 3. 5.1 Cor 3:5babes. The second kind of weakenesse is this, p. 712.when one, that hath been strong is new falne sicke, and weake into a consumption of grace that hee cannot use grace, and his strength, so as formerly he could: now they who are weake in the first sort of weakenesse, grow strong; but they who are weake in the second sort, grow weaker and weaker: therefore if there be any here that are such, that hath once truely lov'd God and his Kingdome, but now is falne unto the love of the world, that once was lively and quicke to good, but is now backward and cold, my Counsell to them shall bee the same which Christ gives unto the Church of Ephesus, Revelation 2. v. 5. to remember and repent, and to doe their first workes, lest their Candle-sticke be taken from them; let them remember what they were in times past, and what they are now, and then let them humble themselves and turne againe into the right way and bee ashamed of themselves, that they runne so farre away from Christ; and that in time, lest their Candlesticke be taken away from them, lest these opportunites to good, and the offer of grace be taken from them.

Againe as there are kinds of weakenesse, so there are degrees of weakenesse. As touching that kind of weakenesse that followes upon a relapse, (to speake of this first,) there are two degrees of this. First, sensible: Secondly, unsensible. First, I say, 1.sensible, and that is when the understanding is 2.good, but the will and affections are desperately 1.wicked: the understanding, I say, is good in regard p. 72of the good it knowes, whereby the weakenesse that is in our wils and affections becomes sensible unto us. Secondly, there is a weakenesse, unsensible, and that is such as cannot be felt, and 2.this is when men change their opinions of sinne, when they have thought otherwise of it then now they doe: as for example; before, they thought every sinne a great sinne, but now little or none at all: Now as touching that weakenesse, which followes upon the new birth, there are two degrees likewise of this; the first is generall, the second particular: The first is a generall weaknesse, and that is when the Iudgement, will, and affections are 1.all weake. When a man is weake in all the whole parts of the soule: The second degree, is a particular weaknesse, and that is when a man is generally 2.strong and yet weake in some parts; as for example, a ship may be strongly built or generally strong, and yet having a leake in it cannot bee said to be strong in all parts, because it hath that leake; that is a weakenesse in one part of it: so the soule may bee generally strong, and yet weake in some particular: therefore a man must take heed of all particular weaknesses. Now by way of opposition unto these weakenesses you may conceive of inward strength. But to come unto the reasons wherefore we should strengthen the Inward man; and they are these.

The first reason wherefore you should be strong Reason. 1.in the Inward man is this, because it will fit you for many imployments, it will make us goe p. 73through much worke with great ease, to performe the weightiest duties of Religion in such manner as otherwise wee could never be able to doe, and this should perswade men the rather, because God rewards men according to their workes: it is not riches, beautie, honour, or dignitie that prevaile with God in his giving the reward, but according to our workes so shall his reward be. And this reason should make men to haste to get into Christ, because the longer they are in Christ, the stronger they are in the Inward man.

The second reason wherefore you should desire to be strong in the Inward man is this, because it Reason 2.brings most comfort and cheerefulnesse into the soule. (1) Because it makes us doe all that we doe with facilitie and easinesse, so that that which we 1.doe is easie unto us; as for example, a man that is weake in Iudgement and weake in understanding, any high point of religion is wearinesse unto him, because hee wants a capacitie to conceive: now that which is not rightly conceived or understood, wee have little or no comfort or delight in it, but it is irkesomenesse and wearinesse unto our nature: whereas the same things unto a man that is of a larger capacitie are easie unto him and hee delights in them (2.) The more strength a man hath in the Inward man, the more health he hath in his 2.soule, for as it is in the body, the more naturall strength, the more health; so in the soule, the more strength in the inward man, the more healthfull p. 74in grace (3.) It brings the more cheerefulnesse into the heart, because it brings Christ and God 3.thither, who is the God of all comfort and consolation, as the Apostle calles him there. For that must needs be the best thing in the world to be strong in the inward man; and the joyfullest heart, that hath his inhabiting with God, and Christ. (4.) Because it brings sufficiency and plentie of all good into the soule, and we say, that if a man hath 4.a good outward estate, he is like to hold out if a famine should come; so it is with a Christian if he bee strong in the inward man, though a famine should come, hee is likely to hold out and keepe that which he hath: but on the contrary, when a man is poore in the inward man (as it is with a body that is weake) every thing that it hath is ready to be taken away. But as a bowle that hath a byas, the strength of the arme takes away the byas, so strength in the Inward man takes away the byas of shame and reproach, which otherwise would draw us to despaire, and makes us to goe on stoutly and to beare afflictions strongly; babes you know cannot beare that which a strong man can, neither are they able to hold out in any thing as a strong man is able. Therefore that you may hold out, labour to be strong in the Inward man, (5.) because it strengthens a man against temptations, and 5.therefore the Apostle saith, Bee stedfast and unmooveable, for it makes us to stand fast in Christ, so that nothing shall breake us off from Christ; neither temptation, nor affliction, nor reproach. p. 75Contrary, what is the reason that temptations presse men so sore as they doe, but because they are not carefull to grow more strong in the inward man.

This showes how they are to be blamed, that Vse 1.seeke this strength least of all, or not at all; for let us looke upon men, and we shall see how busie they are, to get the riches and honour, and pleasure of the body; but few or none regarding this strength which is the riches, and honour, and pleasure of the soule: for the health, beauty, and strength of the outward man, all take great care, spend much time about them, much labour in them, to adde any thing unto them; but for the beautie of the Inward man, they care not for that, they respect not that: All their care is, for their backes and bellies, still regarding the things that may raise their outward estate, but never minding the strengthning of the inward man; which will appeare more plainely by this. Aske but such men why they doe not pray, or heare, or receive the Sacrament oftner then they doe: to this you shall heare them answer, that they cannot for businesses; they have great employments in the world, and they must not neglect them, to doe such and such things; as if the inward man were neither worth the getting or having. And yet these men will be as good men as the best.

Againe, see it in your selves: This day is appointed for the strengthning of the inward man, but how doe you neglect it, how often were you in p. 76prayer, and holy meditation before, or how often since have you seriously considered on the things that you have heard, or how have you cast aside your occasions of businesses in your callings, or whether be they not now fresh in your memories: nay, doe not your hearts run after them, even now when I am perswading you to the contrary; If they be, whatsoever you say of your selves, you have not the care you ought to have, to grow strong in the Inward man. And yet that you may see, that you have good reason to strengthen the inward man;

First, you old men, consider you and bethinke with your selves, how soone your inward man may 1.be throwne out of doores. Therefore you have great cause to strengthen it, and grow strong in it.

Secondly, you young men, as for you, you have need to strengthen the inward man, because 2.as there is a time of springing and growing strong for you in the inward man, so there is a time of not springing, that is, when you will have much to doe to keepe that which you have, without increasing of it; therefore whilest the time is, take heed of neglecting the time; It is no rule to be followed, That God cals at all times, for thou know'st not whether he will call thee and therfore do thou labor to grow strong in the inward man, & to perswade you the more consider these particulars.

1. Cōsider the excellency of the inward man that 1.it wil fit you for great imploymērs; as for example, it will make you to see God in his holinesse and to converse with God, & to have such a holy familiarity with Him, as will joy the soule: this will bring p. 77you so acquainted with God, that you wil be esteemed of him as one of his familiars: therefore this shold perswade you to strengthen the inward man.

Secondly consider, that you are to be made like 2.unto the Image of God, if you will be saved; but this cannot be, except you strengthen the Inward man, and therefore the Apostle saith, 1 Pet. 1. As he that hath called you is holy, so bee you holy in all manner of conversation: that is, seeing you are called unto such a high place, as to be the sonnes of God by grace, what a base thing is it for you to stoupe unto base things? what a base thing were it that an Eagle should stoop at flies? And although it is unseemely in that creature, yet men doe the like, and are not ashamed: men will stoope to the world, and will bee any mans vassall, and bee any thing what any would have them to be, if it may but inlarge their outward estate. But beloved there is a great losse and basenesse in it: for what is Gold, or honour, or pleasure to Christ, grace, and holinesse? In every thing wherein there is losse, it grieves and paines vsus: we grieve when we see Wheate given unto Hogs, which would bee mans meate: wee grieve when we set up a faire building, on which we have bestowed much cost and labour, and then to have Iim, and Chim to dwell therein, and not our selves: And if we be subject to grieve for these things, then how much more have we cause to grieve, when we see men give themselves unto their lusts, that is, they give their soules to bee a harbor for their lusts, which ought to be a Temple p. 78for the holy Ghost.

Thirdly, consider that it is the inward man that enables a man to doe those things that are honourable 3.unto God and profitable unto men; no man can truely honour God that doth it not by the strength of the inward man; neither can any man truely be said to profit another, except what hee does, flowes from the inward man unto him, therefore the Apostle saith, Col. 3. 2. Set your affections on things above, and not on things below: but Satan comes and robs us of all the good that otherwayes we might doe: and first he robs us of our selves, by stealing from us the strength of the inward man: and then secondly, he robs our parents of us, making us the objects of their griefe: and thirdly, he robs the Church, and Commonwealth of us, by making us unprofitable instruments? and beloved, if you looke into the world, you shall find it true; as for example, looke unto young men, they are busied in eating and drinking, and rising up to play, but never regard at all the strengthning of the inward man; whereby they may become profitable unto all. When the soule is unto some, but as salt is unto meate, onelyonly to keepe it from Putrifaction: and the body, that is put into the soules place: but what is the reason we put it thus, doth not this prove that true, which Salomon saith, I have seene servants ride, and Masters goe afoote. When you imploy your selves and spend your time and paines in getting of outward dignity, in decking the outward man, and little regard the p. 79beautifying of the inward man, you preferre drosse before Gold, Copper before Silver: you set the body in the soules place, you set the servant on horsebacke, but the Master must goe on foote; in a word, you doe not things like or beseeming Christians, and on the contrary you doe things like your selves, when you preferre the inward man first.

Fourthly, consider that it is an immortall soule: why doe you labour for the meat that perisheth, in the Iohn 6. 27.John 6:27use of it; that is, why doe you dote upon the outward man that perisheth in the getting, which perisheth in the using, that will stand you in no stead if you keepe it? and why doe you not rather labour for the meate that perisheth not? why doe you not labour to get the strength of the inward man which is of an immortall substance that will never fade nor perish in the use: you have built a Temple heere, which is in it selfe a good worke, but I say, except you build also in your soules the Temple of the inward man, all your labour, all your paines and all your cost is but lost labour: it will perish and stand you in no stead when you shall need it. And this is one maine drift of the Scripture to shew you the vanity of earthly things, that you should not set your affections upon them, because they perish in the use, and that you should not lay out money for that which profiteth not, as the Prophet speakes. Consider therefore that it is a spirit, and againe borne and infused into this body to beare rule there, and the body to be but a servant p. 80to the inward man. But that you be not deceived, there is a naturall strength whereby some men will goe very farre, and there is a morall strength, and yet take heed you rest not in that: not that I speake against naturall strength, because it comes from God and is good. For I say, we doe not take away those affections, but we alter and change them, and therefore I beseech you looke that you doe not content your selves with them, but labour to strengthen the Inward man. And here a question ariseth, seeing that there is a naturall and spirituall strength, how shall a man come to know whether the strength which hee hath, be a naturall, morall, or spirituall strength: yet as I said, we doe not destroy naturall strength, but we use it as men doe wild Horses and beasts, they tame them, to make them fit for service; so we should use these as meanes to carry us unto their right ends. We will therefore come to shew the differences betwixt the naturall and spirituall strength.

The first difference is this, The spirituall strength 1. Difference.goes further then the naturall strength. Looke what the naturall man with the naturall strength can doe, the spirituall man can doe more, he can goe further both in degree and measure: and the reason is, because grace elevates nature, it brings it unto a higher pitch; grace is unto the soule as a prospective glasse is unto the body, it brings that which is a farre off, to be as it were nigh at hand, it turnes a man to see things in a more excellent p. 81manner: for as water that is elevated by fire, so is he that hath this strength; that is, he is abler to doe more then a naturall strength can doe: this was that which made a difference betweene Sampson and other men, he had a naturall strength, and he had another strength to doe more then another man could doe: and that this strength doth goe further then a naturall strength, we will proove by these particulars. First, the spirituall strength enables you to see more, and to prize grace more; 1.the naturall strength shewes you something in your journey, but it shewes you not unto the end of your journey; whereas the sight that the inward man brings unto the soule, addes unto it Ieremy 31. 34. Then shall yee know mee; that is: Iere. 31. 34.Jer 31:34they knew mee before, but now they shall know mee in another manner then before: grace presents things unto the soule in another hue. Secondly, in performances: all naturall strength leads a man but unto a forme of godlinesse, but this strength gives a man power and abilitie to doe good. Labour, therefore, labour for this strength that your hearts may be in such a frame of godlinesse, that you may doe Gods will in earth as the Angels doe it in heaven, which the carnall man will never doe: he that hath not this strength, he will never labour to please God after that manner, because hee cares not for grace if he can but escape hell, but the spirituall man will not be contented to have the pardon of sinne, except he may have grace and holinesse too. Thirdly, it inables p. 823.him to goe further in Iudgement, the naturall man he cares not, if hee can get but just so much holinesse as will bring him to heaven; but the spirituall man will not be contented with any answer; but it is with the spirituall man as it is with the Sun; the cleerest Sun-shine showes the most motes; the cleerest glasse the best; and best water is next the fountaine; even so when the spirituall man is strong in the inward man, it sees the more motes and bracks in the spirituall strength, and labours for more strength against weaknesses, which a naturall man cannot conceive of, as 1 Pet. 4. 4. They thinke it strange that you run not with 1 Pet. 4. 4. 5.1 Pet 4:41 Pet 4:5them into the same excesse of riot; they know not the reason, or they cannot conceive what should keepe you from loving such and such vices which they love: like blind men, they heare the pipe, but they see not the persons that dance, so they heare the pipe, but they see not the rule by which the spirituall man goes; as a countrey-man that comes and sees a man drawing the Geometricians line, he marvels what he meanes to spend his time about such a thing, when as hee that drawes it knowes that it is of a great use: Fourthly, in degree, that is, in the generality of the 4.growth, when you grow in every part proportionably: a naturall man may grow in 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 p. 83weake: 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 2. Difference.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 p. 84is 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, 1.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 2.Christ, which hath not onelyonly 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 p. 85end 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 3. Difference.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 p. 86knowledge: 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 onelyonly 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 Heb. 11. 34.Heb 11:34were 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 1 Tim. 4. 10.1 Tim 4:10faith 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 Heb. 11. 24.Heb 11:24not 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 p. 87his 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 onelyonly property of faith, a supernaturall worke, and change in the soule, and therefore the holy Ghost saith, they suffered with patience the spoiling of their goods, that is, they let them willingly goe; life and liberty and all shall goe ere Christ shall goe. A noble Roman may doe something for his countrey, and for himselfe but there is a by-end in it, he doth it not in a right manner unto a right end, but the spirituall strong man doth all things in a spirituall manner unto a saving end, the one doth it for vain glory, but the other in uprightnesse of heart: for there is a double worke of faith. First, it empties a man, as a man that hath 1.his handfull cannot take another thing till hee let his handfull fall, so when faith enters into the heart of a man, it empties the heart of selfe love, of selfe will: it purgeth out the old rubbish, that is naturally in every mans heart, and lets all goe to get hold on Christ, all shall goe then, life, and honour, and profit, and pleasure, and hee is the truly spirituall man that can thus loose the world to cleave to Christ, and miserable are they that cannot. Secondly, as it empties the heart of that which may keepe Christ out of the soule: so in 2.the second place he seekes all things in God, and from God, that is, he first seekes Gods love, and Gods blessing upon what he doth injoy, and then p. 88he goes unto secondary meanes, and uses them as helpes: but a man that wanteth faith, he will not let all goe for Christ, hee will not seeke first unto God in any thing, but unto secondary meanes, and then if hee faile, that is, want power to supply, then it may be he will seeke unto God: and hence it is, that he will not loose his life, or liberty, or honour for Christ; because he sees more power and good in the creature then in God. Againe, this makes the difference betweene Christian and Christian, namely faith, and hence it is, that some are weake, and others are strong; hence it is that some are more able then others for the greatest duties of Reiigion: as for example, Caleb and Ioshua can doe more then the rest of the people, and what is the reason, but because they were stronger in the faith then others, and so Paul said of himselfe, that he could doe more then they all, because Paul had a stronger faith: For the truth of a mans strength, is knowne by his strength of faith that he hath, whether he be naturally strong, or spiritually strong, for this is the first worke of the Spirit after the humiliation of him in the conversion of a sinner, namely, to worke faith in him; and no sooner faith, but as soone by degrees, strength, and then the promise followes faith, He that beleeveth and is baptized shall be saved, but he that beleeveth not shall be damned, Marke 16. 16. and this is the course Marke 16. 16.Mark 16:16that wee take in preaching: first wee Preach the Law unto you, and we doe it to this end to humble you, and to breake the hard disposition of your p. 89hearts, that so they may be fit to receive Christ, and when we have throughly humbled you then wee preach unto you the Gospell, beseeching and perswading you to beleeve in Christ, for the pardon of sinnes past, present, and to come; and to lay downe the armes of rebellion which you have taken up against Christ and you shall be saved, but yet notwithstanding, you are neither humbled by the one, nor perswaded and provoked by the other, but are as the Prophet saith, You have eyes and see not, you have eares but you heare not, seeing you doe not see, and hearing you doe not heare; as for example, when a man is showed a thing, but yet hee minds it not, when the eye of the minde is upon another object, that man may be said to see and not to see, because he doth not regard it, or a man that hath a matter come before him, he hears it, but his minde being otherwayes employed he regards it not, in which regard hee may be said to heare and not to heare, because he minds it not. And what is the reason that though wee preach the Law and the Iudgements of God so much unto you, beseech and perswade you so often to come in and receive Christ and you shall be saved, time after time, day after day, yet we see no reformation at all? what is the reason that the word wants this effect in you, as to humble you, and that you are no more affrighted with the Iudgements of God then you are, and that you remaine as ignorant and carelesse as ever you were, the reason is, because you doe not beleeve: you want a true saving p. 90& applying faith, for if you had that, the word would worke other effects in you, then it doth. If one should tell a man that such or such a benefit or legacie is befalne him, that would raise him unto great honour, though before hee lived but in a meane condition, now if this man did but beleeve it, then surely he would rejoyce. Truly so, if you did but beleeve that Christ, and grace, and salvation were so excellent, and that holinesse and the strengthning of the inward man, would bring you unto so happy a condition and estate as to be the heires of heaven, you would rejoyce in Christ and grace only. Againe, if you did beleeve that the Word of God is true, and that God is a just God: if the drunkard did but beleeve that drunkards shall be damned; or if the Adulterer did but beleeve that no adulterer should inherit the Kingdome of God & Christ; or if the prophane person and the gamester, did but beleeve that they must give account for all their mis-spent time and idle words, and vaine communication, they would not sport themselves in their sinnes as they doe. Againe, if men did but beleeve that God calles, whom and when he lists, and that many are called, but few are chosen, that is, here is a Church full, but it may be but a few of you shall be saved; I say, if men did but beleeve this, they would not surely deferre their repentance, they would not put off the motions of the Spirit, but they would strik whilest the iron is hot, and grinde whilest the wind blowes, but men will not beleeve, and therefore p. 91it is that they goe on in sinne as they doe: It is not so for earthly things, men are easily brought to beleeve any promise of them: as for example, if one should come and tell a man of a commoditie, which if he would but buy and lay by him, it would in a short time yeeld a hundred for one; oh how ready will men be, to buy such a commoditie with the wise Merchant, Mat. 8. 44. They wold sell al that ever they had to buy this: oh that men would be but thus wise for their soules: beloved I tell you this day of a commoditie, the best, the richest, the profitablest commoditie that ever was bought, even Christ and grace, and salvation; which if you will but lay out your stocke of grace to buy him, you shall have him, that is, if you have but a desire to receive Christ, and lay him up in your hearts, I tell you it will yeeld you a hundred for one. Nay, Christ the commoditie himselfe saith, in Marke 10. He that for saketh father and mother, and wife, and children, and life for my sake, shall Marke 10. 29, 30.Mark 10:29Mark 10:30receive a thousand-fold in the life to come: but men will not beleeve it, but a time will come when you shall see it to bee true: and befoole your selves, that you lost so precious a bargaine as Christ and salvation is, for the disbursing of a little profit and pleasure, but as I said before, the difference lyes here, men want faith, and hence it is, that they neglect the strengthning of the inward man, and are so over-burthened with losses and crosses, because they want faith; And so much for the third difference.

p. 92The fourth difference is this, the naturall strength leades a man but unto a forme of godlinesse, 4. Difference.but the spirituall strength leads a man unto the power of godlinesse: I call that the forme of godlinesse, when a man doth performe, or doe any thing with carnall affections not to a right end, and this is knowne by this, when they fall away from that stedfastnesse, or forme and show of holinesse that they seemed to have: this forme of godlinesse is the same with that in Heb. 6. A tasting of the Word of life, and yet notwithstanding fall away: they seemed to have tasted of saving grace, and to have the power with the forme, but it was not so, because they continued not: they lost that forme which made them seeme to bee that which now it appeares they were not. Againe, I call that the power of godlinesse which is performed by the divine power, force and efficacy of the Spirit. Rom. 2. 14. it is said, that the Gentiles, that were Rom. 2. 14.Rom 2:14not under the law, did by nature the things contained in the law: that is, they did it by the efficacy and power of nature. Semblable unto this is that of the same Apostle, 2 Tim. 2. 3. in the latter time men shall come in a forme of godlinesse, that 2 Tim. 2. 3.2 Tim 2:3is, with a forme in show without substance or power of the Spirit: but the inward strength which is the inward man doth not onelyonly teach you to doe, but also it teacheth you how to doe them; but men that have but a common strength, have some bubles to good and they seeme to have this strength because they have the law of nature p. 93written in their hearts and they may promise much and yet he is not spiritually strong, because he cannot doe spirituall actions in a spirituall manner, for hee goes about that with a naturall strength which should be performed with a spirituall strength, 1 Pet. 1. 5. Who are kept by the power of God through faith, unto salvation: when a 1 Pet. 1. 5.1 Pet 1:5man is truely regenerated when he hath not power of his owne to doe the Will of God, then hee hath the spirit to helpe him, that is, they are not onelyonly kept by the power from evill, but also they are inabled to doe good by it.

The fifth difference betwixt the naturall and spirituall strength, is this, that which proceeds 5. Difference.from the spirit is alwayes ioyned with reluctancy of the will, but in the naturall strength there, as no reluctancy, because there is no contraries, but in the spirituall man there is two contraries, the flesh, and the spirit, and you know these can never agree, but they are still opposing one another as for example, a man that is going up a hill, he is in labour and paine, but a man that is going downe a hill goes with much ease: so there is much labour and paine, which a spirituall man takes to subdue the flesh, but the naturall man hath no reluctancy at all: he hath no fighting and strugling with corruption, but he goes without paine because hee is but one, and one man cannot be divided against it selfe, but in every spirituall man there are two men, the old man, and the new man, the flesh and the spirit, and hence growes that spirituall combate, p. 94Gal. 5. 17. The flesh lusteth against the spirit, and the spirit against the flesh, that they cannot doe the things that they would: these two men in a regenerate man strive for masteries, and so hinder one the other. Yet know also that in the naturall man there may be reluctancy in the will against some particular sinne, as covetousnesse may strive against pride, and pride against nigardnesse, yet not fight against it as it is a sinne, but as it crosseth and thwarteth his pride. Againe, know that a naturall man may have reluctancy in some part of the soule, as in the conscience, which is sensible of sinne; and hence it may convince the man and the rest of the faculties, notwithstanding they are at peace: but where this spirituall strength is, it is in all parts not one faculty against another but all are fighting against sinne in the whole man: now the reason that there is not this reluctancy against sinne in every faculty in the naturall man, is, because hee wants saving grace; grace is not in the faculty opposite unto the corruption that is in it: but in the holy man there, is and therefore he is like Rebecka; they have two in them, Iacob and Esau: the flesh and the spirit, and Paul complaines of so much, Rom. 7. I finde another law in my members rebelling against the law of my minde, that is, I finde Rom. 7. 23.Rom 7:23something in me that is contrary unto me: In my members, that is in my body and soule, notwithstanding; first, I hate the evill of sinne as being 1.most contrary unto grace, but yet I cannot avoyde it, I cannot doe the things that I would: but the naturall p. 95man doth not hate the evill of sinne otherwayes then as it brings punishment: Secondly, I delight in the Law of God in the inward man, that 2.is, howsoever I am violently carried unto the committing of sinne, yet it is against the desire of his soule, he hath no pleasure, he can take no delight in it for his delight is in the inward man: but the naturall man takes Gods Lawes as burthens, and therefore he will not submit himselfe unto, them because he is not strong in the inward man: hee promiseth, but he performes not; hee yeilds, and yeilds not; he yeilds to something, but not to every thing: And thus much for this last difference betwixt the naturall strength and the spirituall strength.

Is it so, that the strength of the inward man is to be desired above all things, then as it was in the Vse 2.first place for reproofe, so in the second place it may serve for exhortation to all men, that they would labour to grow strong in the inward man, and that they would now at last gather the fragments of their thoughts and 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 p. 96when 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 1. Motive.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. p. 97Now 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; p. 98it 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 Acts 16. 25.Acts 16:25for 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 p. 99goe 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 2. Motive.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 Isaiah 56. 2.Isa 56:2contrite 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 p. 100they may be exalted unto honor, then why should not you much more labour to be in favour, and have familiaritie with God, who is the King of kings, and Lord of lords, who hath power to exalt one, and pull downe another; now if we could but bring our hearts to beleeve this, that in strengthning of the inward man, wee should get and grow in favour with God, then men would be stirred up to set upon this worke: yet withall, you must know that by the strength of the inward man, you doe not please God by merit, for so Christ onelyonly, and none but Christ pleaseth God: but when you strengthen the inward man you please God, by object, because you chuse grace and holinesse, and his favour above all things: Merit was the same argument which Christ used unto his Father, when hee would have his Father to glorifie him, Ioh. 17. 4, 5. Father I have glorified thee on earth: I have finished the worke, &c. therefore, Ioh. 17. 4, 5.John 17:4John 17:5Father, glorifie me, that is, I have merited this at thy hands, that thou shouldest glorifie mee, because I have perfectly pleased thee in doing thy will. But an argument drawne from the object, is that, which Christ useth to his Disciples, Herein Ioh. 15. 8.John 15:8is my Father glorified, that you bring forth much fruit: when you grow strong in the inward man, and can bring forth fruite agreeable unto his will you please God: And therefore it is, that the Scripture sets forth the members of Christ by the Olive tree, and by sweete oyle, the one full of fatnesse, the other full of sweetnesse; so the inward man p. 101makes a man fat, rich in grace and oyle, as the nature of it is, to cheere and beautifie the countenance, so doth grace; it sweetens the soule, and makes it beautifull unto God: Therefore let this moove you to strengthen the inward man, that thereby you may please God.

The third motive, to perswade you to strengthen the inward man, is this, because this inward 3. Motive.strength drawes on the outward strength, that is, it makes the outward strength more prosperous. Now who would not thrive in the things of the world? but if you turne it, the contrary will not hold so, for the outward strength will not draw on the inward strength; therefore our Saviour saith, Seeke you first the Kingdome of heaven, and the righteousnesse thereof, and then all things shall be added Matth. 5. 33.Matt 5:33unto you; the way for you to thrive in the outward man is, first to get strength in the inward man; Seeke you first grace and Christ, and holinesse: and then the effect will follow, All things, that is, what you shall stand in need of, shall be given you, and Esa. 48. 18. The Lord saith, O that my people had but a heart to consider, that is, oh Isai 48. 18.Isa 48:18that my people would but bee wise; First, to strengthen the inward man, and then as it followes, your prosperitie should be as the floods, then your outward strength and prosperity should abound like floods: againe Prov. 22. 4. The wise man saith, that the reward of holinesse is, riches, Prov. 22 4.Prov 22:4and honour, and life: hee that is strong in the inward man, shall have whatsoever may be necessary p. 102or good for the outward man: and therefore wee should strive to grow strong in the inward man, that is, to be full of grace and wisedome, especially against evill dayes against they come, that when they come wee may have strength to beare them: now the inward man will beare a mountaine of afflictions and reproches, which will presse and squeese the outward man to powder: The spirit of a man will beare his infirmities, but a wounded conscience who can beare? If the inward man be weake, who can beare, the burthen of afflictions and the like, but if the inward man be strong then the Will, will beare a part, & the affections will beare a part with the conscience, and so the burthen will bee the lighter, but if you be not strong in the inward man, it is unpossible that you should beare them: therefore let us not busie our selves about fantasies, and vaine things that will stand us in no stead, but let us labour to strengthen the inward man.

The fourth motive, to perswade you to strengthen 4. Motive.the inward man, is, because a man is that which he is, in the inward man, a man without the inward man, is but as a scaberd without a sword, that is, worth nothing, and therefore the wise man saith, That the righteous man is more excellent then his neighbour, the excellency wherein he doth exceed him, is in the inward man: and therefore Christ in the Canticles, when hee would set forth the excellency of his Spouse, hee saith, That shee was fairer then the daughters of men, shee is fairer in regard that shee is stronger in the inward man, p. 103shee is all glorious within, Psal. 45. 13. that is, the Psal. 45. 13.Ps 45:13holy man doth as farre exceed the naturall man in beautie, as pearles exceed pible stones, or gold brasse, or silver copper. I know any man doth desire to be in some excellency, I say, it is a propertie in nature to seeke out some excellency: then is it not the best wisedome to seeke it in the best things in the inward man? Now as there is meanes to bee rich in the outward man, so there is meanes to be rich in the inward man; therefore I beseech you, use the meanes that you may be rich in grace and holinesse, Prov. 30. 29, 30. the Wise mans speech Prov. 30. 29, 30.Prov 30:29Prov 30:30there, may serve to set forth the excellency of that man, that is strong in the inward man: there are 4. things, saith he, that are excellent, a Lion, a Hee Goate, a Grey-hound, and a King, before whom there is no standing. So he that is strong in the inward man: First, hee is as a Lion, that is, he is strong in grace: Secondly, he is as a Grey hound, that is, he is swift in the performance of all holy duties: Thirdly, he is as a Hee Goate, profitable to God and the Church. Fourthly, he is as a King, to rule and over-rule his base affections and lusts. Every spirituall man is a King, because he beares rule in the soule, but it is not so with a wicked man, his lusts rule him: hee is a slave and not a king, and therefore the Apostle saith, Let not sinne reigne in your bodies, to obey it in the lusts thereof. If it Rom. 6. 12.Rom 6:12once reigne it will rule, and if it rule you must obey, unto whatsoever drudgery or slavery it enjoynes you: therefore labour to get strength in p. 104the inward man, and know also, that you shall not onelyonly be free from the inward slavery of sinne, but also you shall keepe your excellency, and therefore it may be said of every one that is weake in the inward man, as Iacob said of Reuben, Gen. 49. 12. thou art become as weake as water, as if hee Gen. 49. 4.Gen 49:4should say, thou wast that which thou art not now: thou wast excellent, but now thou hast lost it. So I say unto you, if you lose the strength of the inward man, you will lose your excellency: now no man would willingly lose his excellency; if you would not then, you must keepe strength in the inward man. In the 1. Psalme, the Psalmist sets forth the excellency of that man that is strong in the inward man, He shall be like a tree that is planted Psal. 1. 3.Ps 1:3by the rivers of water. First, hee sets forth the propertie of the spirituall man, he shall be greene. Secondly, his stabilitie, he shall be as a tree planted, that is, which shall not easily be pluckt up. Thirdly, his perpetuitie, his branches shall never wither, he shall never grow unseemely to God. Fourthly, his fruitfulnesse, he shall bring forth fruit in season, that is, hee shall be fruitfull in grace; but on the contrary, when a man growes weake in the inward man, it will be farre otherwaies with him, he will bee like a tree that hath lost both sap and roote, leafe and fruit, set in a barren soyle with withered branches, and fruitlesse, fit for nothing but the fire: but if a man can keepe his strength in the inward man, neither reproach, nor disgrace, nor shame, nor the divell shall be able to make p. 105that man miserable. Therefore keepe the Image of the inward man safe, whatsoever becomes of the outward man. And there is good reason why you should keepe the inward man safe, because it keeps the soule, and directs it unto its right end. In Eccles. 12. the Wise man saith, All things are vanitie and vexation of spirit: when a man loses his happinesse in the inward man, though hee keepe the outward man secure, yet it were but vanitie and vexation of the spirit. For hee goes besides the rule he should goe: there is a rule unto every creature that it is to goe by, and the neerer the creature comes unto the rule, the more excellent is the creature; but if it goes besides the rule, it loseth its excellency: as for example, the fire and water are excellent creatures if they keepe to their rule, but if they exceed their rule, then they become hurtfull: So the rule of the soule is the inward man, that he grow in grace and holinesse, and the closer you keepe to this, the more excellent you are: therefore that you may keepe your excellency, which you cannot doe, except you strengthen the inward man, let this moove you to doe it.

In the third place, this may serve for direction Vse 3.for you may say unto mee you have showed us what this inward man is, and the differences betwixt the inward strength, and the outward strength and you have also laid downe motives to move vsus to strengthen the inward man, but alas, how shall we strengthen the inward man: p. 106what meanes shall we use to doe so? To helpe you in this worke I will lay downe some meanes by the use of which you may bee strengthned: but before I come unto the particulars, it will not bee amisse to stand upon the generall, and a little to perswade you, but to desire to be strong; for if you could but bring your hearts unto this, but to desire to be strengthned, it will be a great meanes to move you to prevaile against whatsoever may seeme to hinder you from it; I say, if you did but desire it: if you did but know the excellency of the inward man, it would worke a holy desire in you, and a true desire will let no meanes escape, that may further it. This is the same meanes that Christ uses unto his Disciples, when he would have them in love with Faith, if you had Faith, yea, but asmuch Faith as this graine of Musterd seed, you should be able to remoove mountaines: if you did but know the excellency of this Grace of Faith, you would desire it, and if you did but desire it, you would never rest till you get it: so if you did but prize grace, and the inward man at a high rate you should bee sure to have him: you know the promise, Matth. 5. 6. Blessed are they that hunger, and thirst after rightcousnesse, for they Matth. 5. 6.Matt 5:6shall be satisfied: therefore if you could but bring your hearts unto this frame as to hunger after the inward man you should have him, or if you can but bring your hearts unto this temper, as to desire him, or seeke after the strength of the inward man you should find him: Prou. 2. 4. If thou searchest p. 107Prover. 2. 4.Prov 2:4for her, as for silver, and diggest for her as for hid treasure, then thou shalt find, &c. If you did but esteeme the inward man, as men doe silver, and prize it as a rich treasure at a high rate, then the effect would follow, you should find: so then, if you will desire salvation, and happinesse, and the strength of the inward man, you shall bee saved; but you will never thrive in grace till you have a desire to thrive, grace will not grow till there be a desire wrought in the soule: for when men doe not delight in the inward man, they never grow in grace and holinesse; they are not as trees planted that bring forth seasonable fruit but barren: doe what you will to it, the soyle is naught, for the spirit hath not yet tilled the heart, and sowne in it the first beginning of the seeds of grace, which is a desire after it: now, as it is good in the bodily sicknesse to know the meanes of recovery, so in the sicknesse and weakenesse of the inward man: it is good to know the meanes by which it may be strengthned, therefore we will now come unto the particular meanes for the strengthning of the inward man.

The first meanes to strengthen the inward man is to abound in spirituall knowledge: because the 1. Meane.more knowledge the more strength, for the spirituall knowledge of divine truthes is the strength of the soule; for as the soule is unto the body, so is the knowledge of the word unto the inward man. The body is dead without the soule, not able to doe any thing, so the inward man without this spirituall p. 108strength which is wrought in the soule by the saving knowledge of the Word, is nothing but weakenesse, thereforé the Apostle saith, 1 Pet. 2. 2. As new borne Babes desire the sincere milke of 1 Pet. 2. 2.1 Pet 2:2Word, that yee may grow by it: knowledge in the Word will make them grow in Christ: the contrary unto this we see the Apostles upbraides in the Corinthians, 1 Cor. 3. 1. and Heb. 5. 13. because they were weake in knowledge, hee cals them 1 Cor. 3. 1.1 Cor 3:1Babes, for saith hee, Hee that is not expert in the Word of righteousnesse, is a Babe, therefore labour Heb. 5. 13.Heb 5:13to abound in spirituall knowledge. I presse this the more because I feare many of you are weake, because you are ignorant; you want this spirituall knowledge: you know in our ordinary talke we count ignorance folly, when a man doth any thing that he should not doe, or would not doe, if he did but understand himselfe; we say, that man is weake in judgement, or it is folly in him: surely this weakenesse in the inward man is folly indeed; and a man cannot show 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 p. 109this 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 onelyonly 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 vsus 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 p. 110you 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 2. Meanes.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 p. 111of 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, Rule. 1.you must use all the meanes: for if you use but a part of the meanes you will not grow strong: at p. 112it 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 2. Rule.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 weakne… 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 p. 113meanes 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 3. Rule.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 Iam. 1. 8.Jas 1:8vnstable 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 4. Rule.upon the meanes without God. For know p. 114that 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: 3. Meanes.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 1. Signe.in good, and so much is your judgements rectified, and on the contrary so much inconstancy, p. 115and 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 2. Signe.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 p. 116Acts 14. 15.Acts 14:15god, 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 1 Sam. 11. 6.1 Sam 11:6were strong for Gods glory. In Acts 4. 32. After that they were filled with the Holy Ghost Acts 4. 32.Acts 4:32they 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, 3. Signe.examine what contentment you have to beare p. 117losses and crosses. I gather this out of Phil. 4. 12. I can, saith the Apostle, want and abound, I can Phil. 4. 12.Phil 4:12doe 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 4. Signe.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, 1 Tim. 2. 12.1 Tim 2:12shee is easier to be deceived then the man, in the judging betweene good and evill: as for example, a man that is weake in judgement is like a childe, and you know that children will be wonne with Counters, and feared with bug-beares; so if you love the world and the things of the world and are wonne by them, feared with the losse of p. 118them, you are weake in judgement: Againe, in things that are good in themselves, if you use them immoderately, and then seeke to excuse this by putting a false glosse upon your doing, you are weake in judgement: as for example, in studying the Law, the thing in it selfe is good, but if by studying of it you seeke to excuse you from strengthning of the inward man, that you have no time and leisure, you are weake in judgement, because you are easie to bee deceived: therefore as you are affected with these things, and as they prevaile with you, so you may judge of your selves.

The fifth signe whereby you shall know, whether your judgements are rectified, is this, examine 5. Signe.what you are in the times of tryall; as you are in these times, so you are either strong or weake, and so God esteemes of you; for God esteemes a man strong, as he is in the time of tryall; thus he approoved of Abraham; Abraham in the time of tryall was strong, and Paul in the time of tryall was strong; and therefore God set a price upon them; hee priseth them at a high rate, Abraham is his friend, and Paul is a chosen vessell, and not only when the temptation is past, but when the temptation is present, then see your strength whether you have strength to master particular corruptions, if in this time you start aside, you have flawes and much weakenesse in you: you are like a broken bow that will seeme for show, as well as the best, but when a man comes to draw it, then it breakes, so some men seeme to bee strong in p. 119Christ till they bee tryed, but when they are drawne then they breake, they have no strength to withstand sinne; and therefore it is that God many times sends temptations and afflictions to this end to try men, to see what is in them, whether they are such as they seeme to be or no: not that he knowes not before, but because that by his tryall, others may know what they are: And here God makes a difference in tryalls, some are tryed by small, others by great tryalls, partly because hypocrites may be knowne, and partly, because hee may stirre up the godly to get more strength; as also to weane them from depending upon their owne strength; therefore in Esa. 40. 30. it is said, Even the youths shall faint and be weary, that is, he that thought himselfe to be strong in his owne apprehension, shall proove weake; And thus much for the third meanes.

The fourth meanes, if you would grow strong in the inward man, is this, you must remoove the 4. Meanes.excuses and those hinderances, which hinder the groweth of the inward man, and these are especially two.

The first hinderance is this, when you spend your strength upon other things, and not in the 1. Hinderance.strengthning of the inward man; this makes you not to grow strong in the inward man: therefore you must be wise to take away from these things, and spend more time, and take more paines in strengthning of the inward man: for this is the reason that you grow not, all your time and affections p. 120are after the things of the world, and how you may grow strong in that, that you cannot minde heavenly things. Againe, you hinder the growth of the inward man, when you set your affections upon base and vile things, this hindereth the growth of the inward man, this man is a weak man in grace; as for example, a man that hath money to bestow at Market, if when he shall come there, he shall bestow it on bables, and not on the things that he went to buy, this man were a foolish man, especially he knowing, that he shall be called to an account for it, how he hath laid it out: even thus and much more foolish are men, when they spend their time on their pleasures and lust, which are base things, and not on strengthning of the inward man, they befoole themselves: and this is that which the Wise man saith, that there is a price in the hand of a foole, but hee hath no heart. When men neglect the strengthning of the inward man, they forsake a great price, that would enrich them: but because they want knowledge, because they are weake in the inward man, they are not able to Iudge in the inward man of spirituall things: therefore never bragge of your strength, except it be the strength of the inward man, and take heed of neglecting the time. Paul would have the gathering for the poore to be before he came, that that might not hinder him from strengthning of the inward man, though that was a holy worke: It was a good speech of one, who after that he had spent much time in writing about p. 121Controversies at last concludes, I have saith he, spent a great deale of time, but not in strengthning the inward man, the divell hath beguiled me, but he shall goe beyond mee no more: that time that I have, I will spend unto another end: It were wisedome in you to doe the like, you that have spent and doe spend your time about trifles and bables upon your lusts, conclude, that now for the time to come, you will gather your strength, and bend all your labour and paines to this end, for the strengthning of the inward man, and say in your selves, we had a price in our hands, that is, wee had much time whereby wee might have strengthned the inward man, but wee had no heart, that is, we were befooled, because we did not know the excellency of the inward man, but we will doe so no more, the time now that wee have, shall bee spent in this, how wee may bee strengthned in the inward man and grow in favour with God.

The second hinderance that must be remooved, which is contrary unto the growth of the inward 2. Hinderance.man is strong lusts, unmortified affections: there are inward hinderances which must be remooved before the soule can grow strong in grace; these venome the soule, and keepe off the stroke of the Word, it keepes the plaister from the sore; as for example, if a man be wounded by an arrow, so long as the arrow head is in the wound no plaister will heale it: now as it is in the outward man, so it is with the inward man, if you retaine any lust, any p. 122beloved sinne, and so come unto the ordinances of God, you will come without profit, because the arrow head is in the wound, your lusts you keepe unmortified, and so long you cannot be healed, this keepes the plaister off the sore: you know what paines the humours of the body will breed in a man, when they gather into any part of the body, and how they will hinder the augmentation in other parts. So when these evill humours of the soule gather together, and begin to reigne and beare rule in the soule, it is unpossible that the soule should grow in holinesse till they be purged away, therefore be earnest with God to purge out these humours, whether they be profit or pleasure, or honour, or any other thing, and in thus doing, you shall strengthen the inward man, and the stronger that the inward man is, the healthfuller the soule is; I say, it is unpossible that you should thrive in the inward man, so long as you retaine any sinne, and therefore our Saviour saith, How can yee beleeve, seeing you seeke honour one of another, if you retaine the love of credit and reputation in the world, before grace, how can you beleeve? You cannot be strong in the inward man.

The fifth meanes, to strengthen the inward man, is this, you must get spirituall courage, and joy: 5. Meanes.you must get ioy in the new birth; the contrary unto this, is discouragment, and sorrow, nothing so much weakens the inward man, except sinne, as discouragement: and againe, nothing so availeable to make a man strong, as courage and joy; p. 123this was the meanes that Nehemiah used, Nehe. 8. when he would build up the Wals of Ierusalem, saith he, bee not discouraged or sorrow, for your joy, shall be as the joy in harvest. Nehemiah had a great worke to doe, and what argument useth he to make them to hold out, but this to bee full of courage and joy: as if he should have said, if you hold your courage, you will hold your strength, and then the worke will be easie unto you: and this we see by experience: In war, great courage, where there is but little strength, will doe more then great meanes with little courage; Ioshua can doe more with a small army full of courage, then a great army with little courage? Againe, I say unto those that are travailing towards Heaven, take heed of giving discouragements unto any, for this is the property of the divell, to discourage men: and therefore this is the reason that hee makes men doubt of their salvation, to feare their calling, to question Gods love towards them in Christ, that the way to Heaven is narrow and hard, and God is pure and just withall, and thou thy selfe art full of strong lusts; thou shalt never subdue them, it will be in vaine for thee to set upon them; hereupon he is so discouraged, that hee neglects the mortifying of sinne: but be not discouraged, but know that strength to resist the least temptation is not of your selves, it is not your owne; Well then, if it comes not by any power of your owne, but it is by the strength of another. Then for your comfort know that hee p. 124that gave you power against a small temptation, is also able and willing, and will certainely helpe you against a raging lust: and so likewise for the performance of holy duties, though you find your selves indisposed to pray, or heare the Word, or the like, yet know, that it is God that fits the heart: hee can of unfit, make it fit, and of unwilling, make it willing: and remember the promise. Luke 11. 14. hee will give the holy Ghost unto them that aske him: hee will give such a supply of grace, that yee shall bee enabled to withstand any temptation, therefore if you would grow strong take heed of discouragements, and let one Christian take heed of discouraging of another Christian by any speech, action, or behaviour, and let Ministers take heed of discouraging of their flockes: for it is the property of false prophets, to discourage the people from God. And this is the sinne of this land, especially of prophane people that never thinke themselves well, but when they are casting reproachfull speeches against those that labour to strengthen the inward man: but this discovers a great deale of corruption in them, and it is a meanes to pull downe the Iudgements of God upon them. Againe, take heed of discouragements, bee not cast downe when you meete with such as will revile you, and speake evill by you, this will weaken the inward man.

The sixt meanes, if you would strengthen the 6. Meanes.inward man, is this, you must get faith: you must p. 125labour to bee strong in the Lord, you must goe about all things with Gods strength, and not with your owne: and therefore the Apostle saith, When I am weake, then I am strong: 2 Cor. 12. 13. And I 2 Cor. 12. 10.2 Cor 12:10rejoyce in my infirmities, that the power of God may be seene in my weakenesse, that is, I rejoyce in those infirmities that discover my owne weakenesse to God, that I may not put any confidence thereby in my selfe. Againe, I rejoyce in my infirmities, because they are meanes to humble me. Againe, I rejoyce in my infirmities and weakenesse, because hereby I feele my weakenesse, that I may goe out of my selfe, and depend wholly upon God: therefore when you goe about any businesse, or performe any holy action unto God, as you must doe it in Faith, so you must renounce all strength in your selves, and then God cannot but prosper your businesse or whatsoever good you goe about, when you goe about it with Gods strength, as Gideon did: and on the contrary the Lord hath pronounced a curse against him, that shall goe about any thing with his owne strength. Iere. 17. 5. Cursed is the man that maketh flesh his Ier. 17. 5.Jer 17:5Arme, that is, that goeth about any thing in confidence of his owne strength without Faith in me: thus you see, that if you would bee strong in the inward man, you must get saving Faith in Christ.

The seventh meanes, if you would strengthen the inward man, is this, you must get the spirit, all 7. Meanes.other wayes will nothing availe you, except you p. 126get this, for this is that which makes them effectuall, and makes a difference betwixt men. Sampson was strong, and so were other men, but Sampson was stronger then other men, because hee had the Spirit, and it is said of Iohn Baptist, that hee came in the spirit of Eliah; that which made a difference betweene Iohn and other men was the Spirit, he came in the spirit of Eliah, hee had the same spirit that Eliah had, and therefore hee had the greater efficacy, if Iohn had not had this spirit, he had beene but as other men, therefore whatsoever you doe, labour above all things to get the spirit, nothing will strengthen the inward man, except you have the Spirit, it is the Spirit that makes the inward man to grow strong in the soule: And thus much for the meanes of the strengthning of the inward man, and for this point: we now proceed.

[By the Spirit:]

The next thing that is to be considered, is the meanes which the Apostle layes downe, whereby they may be strengthned in the inward man, and that is, to have the Spirit: that hee would grant you, &c. that you may be strengthned by the Spirit in the inward man: as if 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 Doctrine.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 p. 127Father 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 onelyonly 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 p. 128to 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 1. Worke.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 2. Worke.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: p. 129as 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 3. Worke.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 onelyonly to give spirituall life, and strength, but also to inable us to use that p. 130strength 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 Acts 4. 32.Acts 4:32may 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 p. 131be 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 4. Worke.grace in the soule, is, by giving efficacy and power unto the meanes of growth, which is a 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 onelyonly 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 Acts 20. 32.Acts 20:32worke 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 p. 132Ghost, 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 onelyonly meanes to strengthen the inward man, then Vse.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 p. 133strength 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. Matth. 25.Matt 25that 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 1 Cor. 2. 10.1 Cor 2:10unto us by his Spirit: Ephes. 1. 13. You were Eph. 1. 13.Eph 1:13sealed with the Spirit of promise, Rom. 8. 11. That they should bee raised by the Spirit that dwelleth in Rom. 8. 11. 14.Rom 8:11Rom 8:14them: 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 1 Ioh. 3. 14.1 John 3:14love the brethren: it is a signe to judge of your p. 134spirituall 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, 1. Signe.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 Matth. 3. 11.Matt 3:11you 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 Acts 2. 3.Acts 2:3were 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, p. 135the 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 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 p. 136cannot 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 1 Cor. 7. 30, 31.1 Cor 7:301 Cor 7:31duties 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 p. 137Spirit, 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 Revel. 3. 15.Rev 3:15to 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, p. 138That 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 p. 139left: 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 vsus, by our zeale against evill.

But you will say that many holy men that have Object. 1.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 Answ.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 p. 140heate 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 Answ. 2.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 p. 141as 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 2. Signe.you have the sanctifying Spirit or no, is this: If you finde that you are not onelyonly 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 Holinesse.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 1.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 p. 142not 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 Matth. 15. 3….Matt 15:3multitude. 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 Acts 16. 25.Acts 16:25Disciples in the Acts, rejoyced that they were thought worthy to suffer for Christ. Againe, it workes in a Acts 5. 41.Acts 5:41man boldnesse, above naturall boldnesse; and therefore it is said, Acts 4. 14. that they preached Acts 4. 14.Acts 4:14the 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 1. Sam. 18. 11.1 Sam 18:11Saul 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 Ierem. 31. 34.Jer 31:34that are in God. Now examine your selves, whether you have the Spirit or no, I say, by this if you p. 143have this power to worke above nature. For if you hauehave 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; 2.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 p. 144man doe till Christ bee 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. Iohn 17. 17.John 17:17Sanctifie 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 3. Signe. When by what meanes the Spirit comes into the heart. Gal. 3. 2.Gal 3:2when, 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 p. 145workes 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 Quest. 1.the right manner or no.

To this I answer, that this you must know, that Answ.the onelyonly 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: 1.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 p. 146receive 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 Iohn 16. 8.John 16:8sinne, of righteousnesse, and of judgement. First, he will reproove them of sinne, to humble them. Secondly, 1.of righteousnesse, because they have not 2.beleeved the all-sufficiency of Christ. Thirdly, of judgement, that they might change their opinions, 3.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 2.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 p. 147be 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 Mark. 6. 20.Mark 6:20well 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 onelyonly 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 Gal. 2. 20.Gal 2:20is a proportion and likenesse, betweene the life of a p. 148Christian 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 Rom. 8. 10.Rom 8:10dead 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 p. 149is 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, Rom. 12. 2.Rom 12:2in 2 Corin. 3. 18. You are, saith the Apostle, changed 2 Cor. 3. 18.2 Cor 3:18from 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 p. 1504. Signe.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 1.body of grace and holinesse, when in the practice of life we assume unto our selves, onelyonly the outward forme of godlinesse, but regard not the power: cleaving in our affections to that which is p. 151evill: 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 2.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 onelyonly for a time, but they walke not alwayes; 3.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 p. 152still 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 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, Rom. 6. 8.Rom 6:8if you once live the life of grace, and have received duplicate page p. 161duplicate page p. 150duplicate page p. 151p. 153the 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, 5. Signe.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 Gal. 4. 5. 6.Gal 4:5Gal 4:6of 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 2 Cor. 8. 8.2 Cor 8:8that 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: Iohn 4. 34.John 4:34he 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 p. 154God 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 onelyonly 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 6. Signe.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 Gal. 5. 17.Gal 5:17flesh 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 onelyonly 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 onelyonly 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 p. 155sinne 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 Acts 4. 14.Acts 4:14speake 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 Isa. 31. 3.Isa 31:3weakenesse, 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 7. Signe.this, you shall know it by your carriage in your p. 156words 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. Rom. 6. 8.Rom 6:8If 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 Rom. 8. 14.Rom 8:14lead 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 Gal. 5. 22.Gal 5:22of 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 p. 157being 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 1 Thes. 4. 9.1 Thess 4:9of 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 A maine difference betweene a holy man, and a wicked man: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, p. 158as 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 1 King. 19. 19, 20, 21.1 Kgs 19:191 Kgs 19:201 Kgs 19:21take 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 p. 159of 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 Object.alwayes working.

To this I answer that the property of the spirit is alwayes to worke, and it doth alwayes worke, Answ.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 Vse 2.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

p. 161ther 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 Iames 4. 5. Acts 20. 22.Jas 4:5Acts 20:22lusteth 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 Revel. 1. 10.Rev 1:10about 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 p. 1622. Benefit.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 Isaiah 6. 9.Isa 6:9not 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 Ioh. 1. 5.John 1:5darkenesse, 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 p. 163them, 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, 1 Cor. 2. 9.1 Cor 2:9he 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 3. Benefit.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, Ioh. 14. 26. 1.John 14:26John 14:1and 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 p. 164soule, 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 2.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, 3.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 4.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 Cant. 1. 7.Song 1:7to 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 5.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, 2 Cor. 7. 11.2 Cor 7:11this 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, 6.is holy affections; it will make you to have heavenly affections to God, to grace, to the Saints; p. 165therefore the Lord saith, Ezech. 36. 26. I will give you a new heart: carnall men, they may doe something Ezek. 36. 26.Ezek 36:26to 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 onelyonly 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 7.rubbish out of the soule; therefore the Lord saith, that he will purge the sonnes of Levi: as silver, Mal. 3. 3.Mal 3:3that 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 Psal. 51. 27.Ps 51:27would purge him, wash him, and cleanse him from his sinne, and then after hee prayes, for the Verse 10. Verse 12.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 8.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 1. Reason.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 p. 166he 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, 2. Reason.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, 3. Reason.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 4. Benefit.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 p. 167repentance 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

p. 169Spirit 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 3.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, 4.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 Ioh. 3. 8.John 3:8come 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 p. 1705.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 Vse.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 p. 171will 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 onelyonly 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 1. Meanes.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 p. 172you 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 1.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 2.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, 3.That upon whomsoever I shall lay my hands, they may p. 173receive 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 Heb. 3. 15.Heb 3:15is 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, 2. Meanes.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 Gal. 3. 2.Gal 3:2you 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 p. 174Matth. 12. 33.Matt 12:33his 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 3. Meanes.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, p. 175then 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, 1 Kin. 3. 9, 10, 11, 12.1 Kgs 3:91 Kgs 3:101 Kgs 3:111 Kgs 3:12and 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 Luk. 11. 13.Luke 11:13unto 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, Object.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 Answ.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 p. 176Iames 1. 5.Jas 1:5man 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 Acts. 1. 4.Acts 1:4time 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 Acts 2. 4.Acts 2:4though 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 4. Meanes.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