Davids Learning, Commentary 5 · Commentary 2
I said, or thought.]
THat is, I purposed, I resolued. Dauid had been in a long conflict in himselfe what to doe, he could neither part with his sin, nor yet hold it: in a woe case hee found himselfe, and as a man whose bones were broken, yet loth hee was to goe to the Surgeon; faine hee would hauehave hid his sore, but the paine would not suffer him. Long hee reasoned with himselfe how hee might carry away his sinne most quietly, but found no peace in hiding it, but still his terrors were increased; and then he grew at last to the best resolution, that neither feares nor terrors, nor sorrowes should any longer, as an hedge shut vp his way to confession; he will no longer be tossed betweene feare and hope, doubts and desires, deliberations and resolutions; but now (I said) that is, I thought in my heart, I spake with my mouth, and presently I resolued and acted, that I would present my self before God in humble confession of my sinne.
The same phrase we hauehave, Luke 15. 17. when the lost sonne had lost himselfe in straying and wandring from home, and had spent his money and strength on harlots, and was now a fitter cōpanion for swine then any thing else; & when he who had wallowed in the mire of his sin, and fed himself with the swil of iniquity, was now rightly sorted for his bed and boord with swine, cast out of mens company, and none pitying him to giuegive him so much as huskes to eate. Now he begins to consider what a wofull estate he was in, he thinkes of his fathers house: but with what face can he behold the face of his father? he considers of the seruants in his fathers house, but he is not worthy of a place among them: these and such thoughts would hauehave kept him from his father, but, necessitie so vrging, and famine sore pinching him, vponupon consideration he came to the like resolution, I said I will goe to my father, that is, I resolued to goe, and so he went; so Dauid said he would confesse, and confessed. Hence we may see in the first place, that
Sound consideration brings forth sound resolutions. Deut. 32. 29. Oh that men were wise, that they vnderstood Doct. 1.this, that they would consider their latter ende. Psal. 119. 59. Sound consideration brings forth sound resolution.I considered my waies, and turned my feete vntounto thy testimonies: and Psal. 4. 4. to still Gods enemies, he bids them examine themselues, and be still.
And the reason hereof is good: for
First, consideration is an applying of the vnderstanding Reas. 1.and the mind, to the things that are offered, and makes the minde intent vponupon them; it is a candle held to the minde, to giuegive it light in the thing to be done, and in the manner of doing it.
Secondly, it informeth the iudgement, the chiefe office whereof, is to trie and compare things together; which hath euer been the circumspection of the wise, as Dauid compares his present estate with the former. It is the definition of a mad man to bee without iudgement, to follow his fancie, and to be led by appearances without triall: so the prodigall sonne, when he began to consider, is said, to come to himselfe, Luk. 15. 17. till which foreign.time he was as a mad man out of, or, besides himselfe: therefore Elthu counselleth his friends, Iob 34. 4. thus, Let vsus seeke iudgement amongst vsus, and know among our selues what is good; that is, Let vsus trie Iobs speech how true and iust it is.
Thirdly, sound consideration inclines and determines the will according to the light of the mind, and the sound informing of the iudgement, and accordingly perfecteth the action. He were a mad man, that knowing he hath apiece of poyson in his hand, would incline his will to eate it. Now when consideration hath soundly enlightned a mans minde, informed his iudgement according to that light, and determined his will according to that iudgement, it must needs bring forth sound resolutions, purposes and actions.
Againe, see the truth of this doctrine in sundrie instances: First, a man that is to goe a small iourney, will consider, whether he be in his right way, what time hee hath to go through in, what places are most dangerous, how neere he is to his iourneyes ende, what is the vse of his iourney, and accordingly hee resolues for his furniture and expedition: So, if a man consider of his iourney to heauen, of the difficultie of the way, the danger by theeues or robbers, of the shortnesse of his time, how neere his waies end is, &c. he would speedily resolue of repentance, and amendment of life, which without this consideration is not onelyonly deferred, but also vtterly neglected.
Secondly, a man that considers of the haruest, of the returne and profit of his husbandrie, will also consider of the seed-time, and of the sowing of his ground, he wil not spare his seede, as distrusting the haruest, or fearing to lose it. So, whereas many are bad husbands, because they neuer consider of the haruest, others expecting an happy haruest in the Kingdome of heauen, sow to the spirit, consider this their seede-time, and, while they hauehave time, will sow their seede, cast it liberally on the ground or waters, distribute to the necessities of the Saints, and after many daies they finde it with increase an Eccles. 11. 1.hundreth thousand fold.
Thirdly, wise men thinke theeues and fellons to bee mad men, that seeing eueryevery Assises so many hanged for theft, yet will steale and rob, and this is, because they consider not the ende: but hee that considers the vnauoidable danger of the law, the seueritie of it, the eye of the Iudge vponupon him, the irreuocable sentence of death, and the shamefull execution of it, resolues to depart out of the way of such danger. So, what makes the wicked to be accounted mad men in wise mens eyes, but their foole-hardy rushing into a thousand rebellions and treasons against God? they know, that one sinne is able to damne them, had they ten thousand soules and bodies, and yet they rush into thousands of sinnes; it being with them as it is with him, that knowes one or two graines of poison will kill him, and yet eates a pound of it, because he considers not the ende. Whereas, if men did consider the danger of sinne, the curse of the Law, the torment of conscience here, and of hell hereafter, durst they so aduenture vponupon sinne? But I speake of a sound consideration: for it is true, that most men in grosse beleeue an heauen, an hell, a iudgement, an account, and a punishment: but not, not digesting it with due meditation and application to their owne soules, it doth them no more good, then Phisicke put into a mans pocket can helpe him to his health; all this knowledge is lockt vp in the braine and brest, and is as insensible, as fire in a flint-stone, if it bee not beaten out by sound consideration.
All this serues to stirre vsus vp to consider of our waies, Vse.and of our estates, and of the actions that wee doe: for Motiues to consider of our waies and estates.these respects:
First, inasmuch as without it, no state of life can bee rightly ordered: the Mariner, if hee consider not his compasse continually, and his course by it, runnes into 1remedilesse dangers; and so it with vsus in our voyage to our hauen of Heauen. The Marchant, if he consider not his affaires by his count-booke of gaines or losses, his debts and wares, will soone proue banquerupt; so we in our spirituall traffique, without sound consideration, shall soone be blowne vp. If Eue had considered of the Serpents words, had she, and had we by her been such losers? Had Adam considered of Eues gift, had hee been so deceiued? If Abraham had considered the counsell of Sarah, would hee hauehave taken Agar into his bosome? What doth all this proue, but that, if we were as rich as Adam in innocencie, yet wants of considering our estate would lay vsus to spoile?
Secondly, it is a prerogatiue that man hath aboue all 2creatures, to hauehave a facultie of examining his actions by consideration, and yet how little doth man respect this priuiledge, without which hee were to be sorted with beasts or mad men? especially, in sound consideration for the good of his soule: the beast liues by things present, man should consider the end before he beginne.
Thirdly, without consideration no action can bee done well, or succeed happily, no spirituall action; because 3it is not in faith, if it be done without consideration: as for example,
First, we can neuer heare the Word well; if first, before-hand we consider not whom we come to heare, and to what ende, namely, to further our saluation: without this we come but as to a play. Secondly, in hearing, if wee consider not our selues to bee in Gods presence. Thirdly, after hearing, if wee consider not of what wee hauehave heard, and that God will iudge vsus by it.
Secondly, in prayer we are commanded, first to consider, and then to pray, as Eccles. 5. 2. Be not rash with thy mouth, and let not thine heart be hastie to vtter any thing before God: For this consideration must offer both matter of prayer, and also stirre vp affection and desire, else it will be but a dead and cold prayer.
Thirdly, in the Sacraments, we must first examine and consider our selues, of the Couenant, of the seales of it, of our faith, worthinesse and repentance; and afterward we must consider the fruite of it, else all is but hypocrisie and vnsound. By all which we see, that it is onelyonly sound consideration that brings foorth sound worshipping of God.
Fourthly, sound consideration preuents much sinne, 4and much punishment, and drawes a man out of sinne and iudgement:
First, it preuents sinne: for if a man did seriously consider of sinne, what paine, and losse, and shame, and sorrow 1.comes by it, he would not meddle with it, being so heauie, so dangerous. There is a Historie of a vertuous woman, that being sollicited to folly by a younker, called for a pan of hot coales, and desired him to put his hand vponupon them but one houre; he refusing that, she replied, How much lesse will you bee able to indure hellfire for euermore? and so he desisted.
Secondly, it preuents punishment, or the iudgements of God: the Niniuites considered of the threatning of 2.Ionah, and so preuented the threatned destruction.
Thirdly, it drawes out of sinne, as Hos. 2, 6, 7. the Church of the Iewes seeing her selfe so crossed and hedged 3.in with afflictions, that shee could not follow her idols, then shee considers her present miserie, and the small hope and helpe from them; then she saith (that is, resolueth) to goe and returne to her first husband: for it was then better with her then now.
Fourthly, it drawes out of iudgement: Ier. 12. 11. They hauehave laid it waste, and being waste, it mourneth vntounto 4.me: the whole land lieth waste, because no man setteth his minde on it: that is, considereth deeply of the cause of its desolation in his heart.
Fifthly, we hauehave so much the more neede to be stirred vp to consider of our waies, because there is no vice that 5.doth appeare, or dares to appeare in his proper colour, but apparelled and masked in the likenesse of some vertue: as no counterfeit coine is offered to a man in the copper-colour of it, but washed ouer with siluer or gold. Now if we consider not of things offered vsus, we shal easily be deceiued, yea, surprized of enemies vnderunder the colour of friendship.
Thus seeing the necessitie of sound consideration, to set vsus yet more forward in so needefull and so neglected a dutie, obserue these directions:
First, let vsus labour to see the dulnesse of our nature, to crosse it, and stirre it vp, and thinke the dutie so much 1 Sundrie godly directions to helpe vsus, in our consideration of our selues.the more necessarie and excellent, as our natures oppose, or are heauie vntounto it. What? shall a man consider of his houses, rents, fields or garments? and take no time to repaire himselfe, and hurts sustained by inconsideratenesse?
Secondly, set some time apart to consider of thy estate more seriously. Ioshua and Dauid had as many distractions, 2.and more weightie affaires to intend then we hauehave, and yet they meditated in the Law of the Lord night and day: a shame for many Christians that take care how to passe their time, neuer passing any in consideration of their estate; this were a good pastime indeede.
Thirdly, make choise of good matter for sound consideration: as first, consider of God: first, of his presence; 3. Choise matter of consideration.this kept Ioseph from sinne. Secondly of his mercy, to feare him. Thirdly, of his louelove, to louelove him againe. Fourthly, of his workes: first, of Creation; delight more in a spirituall, then in a naturall vse of them. Secondly, of gouernment; for there is no day or time that passeth, but we may make speciall vse of Gods works, either on our selues or others.
Secondly, consider of thy estate with God, whether a change be wrought in thee, being the child of wrath by 2.nature, what markes thou hast vponupon thee to distinguish thee from them who are not the Lords, whether thou beest in the state of grace, how thou growest in it, or whether, and how farre thou art gone backward, what assurance of remission of sinne, and what strength against sinne thou hast, whether thou liest foiled of any corruption, whether thou resoluest of amendment of life, how thou hast kept or broken thy vowes with God, what vse of Gods mercies or corrections thou hast made, whether it hauehave not been better with thee then now, and whether thou mayest not be in farre better estate, were it not for thy owne default.
Thirdly, consider of thine actions; for the matter, whether allowed by the Word; for the manner, whether 3done in faith and obedience; for the end, whether thou aimest at wealth, pleasure, or preferment in the world, rather then at Gods glory, and to be rich in God: for God aimes at his glorie in all things, and so must wee.
Fourthly, consider of thy calling, first, generall as thou art a Christian, whether before thy profession, thou 4cast the costs as a wise builder and captaine, Luk. 14. whether thou hast the power of godlinesse, and art not content with the meere forme of it, whether thou adornest thy profession, or disgracest it by inconsideratenes. Secondly, speciall, in which thou spendest most of thy time, whether thou seruest God in seruing man, whether thou art faith and iust, or vniust and vnfaithfull in these lesse things, whether thou sanctifiest it by prayer, whether thou dependest vponupon God for daily successe and blessing, or leanest to thine owne labour, whether thy ende be to enrich thy selfe, or to make it as a meanes to please God, and passe thee through the world.
Fifthly, consider thy latter end, and therein,
First, the recompense of reward: so did the Patriarkes, 5Heb. 11. 16, 26 and so moderated their hearts in doing their duties, and in suffering afflictions.
Secondly, consider of the account that is to be made of eueryevery idle word and thought, much more of euerie wicked, swearing, reuenging word and thought.
Thirdly, consider of the day of death, the vncertainty of life, the leauing of that wealth, for which thou strainest thy conscience, and the neede of much comfort in such an vncomfortable houre, how that peace of conscience at that time will prooue the best wealth.
Fourthly, consider of the day of Iudgement, when all things shall bee naked, and eueryevery man shall receiue according to that which he hath done in the flesh, bee it good or euill.
These and the like considerations will bring foorth sound resolutions of bettering a mans estate, if any thing in the world will.
A second point of doctrine arising out of Dauids resolution, is this: Where Gods Spirit hath taken place, it Doct. 2.preuailes at length against all the corruptions of the Gods Spirit at length preuailes against corruptions of flesh.flesh.
Dauid was a long time hindred from going to God: first, by the greatnesse of his sinne. Secondly, by the strength of corruption, against which hee was not fully resolued. Thirdly, by the vnworthinesse of his person. Fourthly, by the greatnesse of Gods anger and reuenging hand. And fifthly, by the sentence and curse of the Law. Yet on the other side, by the secret worke of the Spirit in his heart, vntounto all these was opposed: first, the greatnesse of Gods mercy. Secondly, the merit of Christs sacrifice. Thirdly, the promise of the Gospell. Fourthly, the nature of faith, which beleeueth aboue and against sense.
These being committed together, after a doubtfull combat, faith foiles infidelitie, hope despaire, the Gospell the Law, the promise the threatning, and life kills death, that now he saith, resolueth, and professeth hee will come and confesse his sinne. This truth also we see in the Church, Cant. 5. 3. &c. Christ calls her to open vntounto him, and tells her of the drops of the night, and labour hee had taken to come vntounto her: Oh, but shee had put off her coats, washed her feete, and was loth to stirre and disease her selfe, till Christ went away in displeasure; yet putting in his hand by the hole of the doore, and secretly affecting her heart, her heart was affectioned to him, then she arose and sought and found him.
So in Peter, how was he ouermastered by his flesh? a man would hauehave thought him vtterly lost, when he denied and forswore his Master, and cursed himselfe: but Christ looked backe vponupon him, and the Spirit began to shew himselfe as before, and got the masterie.
And all this stands vponupon very good reasons: for
First, the Spirit in Christians by regeneration is more excellent then by creation, both in respect of the beginning, Reas. 1.and of the ende and continuance: the former wee hauehave from the first Adam, meere man, the latter from the second Adam, God and man: by the former, Adam had power to continue if he would, but had not the act of continuance: but by the latter, Adam had, and we also hauehave both the will and deede of continuance. So 1. Ioh. 3. 9. They that are borne of God, sinne not; that is, finally, or to death, because the seede of God is in them.
Secondly, the Spirit of grace may by corruption bee 2.hid a long while, as the Sunne vnderunder a cloud, but it shall breake out againe, because of those many promises which God hath made to the godly: as first; Mat. 17. 20 Faith, if it be but as a graine of Mustard-seede, shall rise to a great tree to shelter the soule vnderunder.
Secondly, that if there be any fruite of grace, though it be neuer so weake, yet he wil not quench the smoking flaxe, nor breake a bruised reede, Isa. 42. 3. but cherish it as he did the young man, Mark. 10. 21. and dresse it to be more fruitfull, Iohn 15. 2.
Thirdly, that the gates of Hell shall not preuaile against it, Matth. 16.
Fourthly, that the godly in their declinings to the right hand, or to the left, shall at length heare an inward voice of the Spirit, saying, This is the way, walke in it, Isai. 30. 21.
Thirdly, the Spirit of grace (I meane not of restraint, 3but of renouation) is a seede of all vertue, because it is in stead of originall sinne, which is a spawne or seede of all sinne: now as life is in the seede, which seemes to be a dead thing; so is the Spirit aliue and quickening, when it seemes farre otherwise: hence it is called the spirit of life, which as it raised Christ from a naturall death, so it doth raise his members at first from the death of sinne to the life of grace, and much more from the sicknesse of sinne to the soundnesse of grace.
Fourthly, the many titles, which the Spirit hath pleased to make himselfe knowne by, clearely confirme the 4.truth propounded, especially these foure. The holy Ghost in the Scriptures is called
First, the Spirit of strength, to strengthen and confirme the elect, be they neuer so weake, and to foile their corruptions, be they neuer so strong. 1. Iohn 4. 4. Stronger is he that is in you, then he that is in the world.
Secondly, the Spirit of libertie, to loose the captiues, that if a man be neuer so miserable a slaue and in bonds, where this Spirit comes, he will loose the fetters of corruption, that grace shall hauehave the vpper hand, and the Spirit shall master the flesh. 2. Cor. 3. 17. Where the Spirit of Christ is, there is libertie.
Thirdly, he is the Spirit of comfort: When the Comforter shall come, &c. to shew, that when life is ready to be gone for want of comfort, then hee comes with new life and comfort.
Fourthly, he is called the Spirit of supplication, which makes vsus able to pray, euen when we are at the worst and weakest; nay, himselfe makes requests for vsus, Rom. 8. 26. So that if our prayers bee so weake as they can yeeld little comfort or helpe, yet his requests are preuailing enough.
First then, this serues to confute such as hold, that Use 1.grace can be quite shaken out of the heart, as though the lust of the Spirit did not continue as long as the lust of the flesh, Gal. 5. 17. as though the grace of regeneration had no priuiledge aboue the grace of Creation, as though God had made no promise vntounto it for perseuerance, as though the Spirit of God were a dead or dying spirit, a spirit of weakenesse, a spirit of bondage, a comfortlesse spirit, without all motion and desire in the heart.
Secondly, this comforts Gods elect, who hauehave euer had Vse 2.the gift of the Spirit: though thou art toyled with corruption, and feelest the Spirit gone, yet be of good comfort, he wil come againe, and not absent himself for euer. Many are the heart-sorrowes, which many that are deare to God, are broken withall, both in respect of euil and of good.
For the former: the euill they would not, that doe they; they are vexed with wicked thoughts, desires, motions, and actions; and vow to leaue sinne, to serue God better then they hauehave done, to forsake euill company, and to follow the meanes of grace and amendment: men say they will obey, euen in comming to the word, and in hearing it they say, they will learne and practise: but their sayings, vowes, and promises come to nothing.
If good meanings and purposes would serue the turne, they were well: but you see nothing done, the motion is no sooner kindled then quenched; they are monstrous persons, all mouths, and tongues and voyces, without hands and feete. The Conuert sonne said, hee would goe to his father, and went; the dutifull sonne is he, who saith, he will goe into the vineyard, and goeth: but the sluggard feareth many Lions: Oh there is a beare in the way, and so many strawes are so many hedges of thornes to hinder him in any good resolution. Let the sound Christian learne better things of Dauid, and feed his godly motions, first, by the Word: secondly, by prayer: thirdly, by heauenly meditation.
Now followes the third point in the confession, namely, the matter of it, and that is set downe in three seuerall words,
My sinnes, mine iniquities, and wickednesse] (or, rebellion: for the Holy Ghost vseth a most forceable word to set out the vilenesse of this sinne, the iniquitie of my sinne:) Dauid would confesse all kindes of sinne, all manner of sinne; whence wee may learne, that
Serious confession of sinne reacheth vntounto all sinne, knowne & vnknowne, and sets it before it selfe in a most Doctr.odious manner. So the Prophet here in three phrases all Sound confession reacheth vntounto all sinne.tending to one thing, ioyned together, noteth the seriousnesse of his confession, and that hee confessed in earnest: besides, by the nature of the words in Hebrew, he riseth in the degrees of sinne, till hee come to peshagin, which are the highest sinnes that Gods child in incident vntounto; rebellions, treasons, or disloyaltie. And further, from one sinne hee goes to all; hee would faine hauehave hid one sweet sinne, but hee saw such mischiefe in that, that hee resolues now to discouer all for the sake of that one, and, if the way to get out of one bee to confesse it, the next way (hee thinkes) to get out of all, is to confesse all.
The same course hee takes in the 51. Psalme, wherein, being touched in conscience for his Adultery, and Murder; hee goes further and beginnes at his originall sinne, saying, I was warmed in sinne, and borne in iniquitie: And in the same Psalme hee sets his sinne before him in the scarlet colour of it, Deliuer mee from bloods: Why? hee shed but the blood of Vriah; yea, but hee cals to minde the blood of many that attended that worthy Captaine, who all by his occasion fell with him: at least the plurall number sheweth the bloudinesse & heinousnesse of that sinne, as Gen. 4. 10. The Lord said to Cain, The voice of thy brothers bloods is come vp before mee; that is, for Cain to kill his Brother, was as odious as to hauehave slain a number of other men; and the Lord would put him in minde of the many streames of blood, that ran this way & that way from his godly Brother Abel: and as the Lord there speakes in the plural number, to aggrauate the odiousnesse of his sinne, so doth the holy Prophet in the same forme of speech vtter his sinne, to make it as odious to himselfe as might be.
The like example we hauehave, Daniel 9. 5. where the holy Man maketh a sound confession in the name of the whole Church then in captiuitie, & in it amplifieth the sinnes of the people, and riseth by sundry stayes and degrees to make them out of measure sinnefull; thus,
First, wee hauehave sinned:] there is errour and departing from the right way.
Secondly, wee hauehave done iniquitie:] there is a crooked course, and peruerse walking vndertaken.
Thirdly, and done wickedly:] here malice is ioyned to weakenesse, an indeuour in the birth of sinne, and an artificiall working of it out.
Fourthly, we hauehave rebelled:] here is obstinacy and warre against God, as Rebels take vp Armes to shake off the yoke of lawfull gouernement.
Fiftly, by departing from thy Precepts:] here is obstinate malice against the Law written and cleere light, here is a willing sin, they wilfully cast themselues headlong, though they see the danger.
Sixtly, wee heard not thy seruants the Prophets:] a grieuous sinne against the Law explained and applyed by Gods seruants, who came in his name, that is: First, by the authoritie and Word of God: Secondly, they were most faithfull, and applyed themselues not to the common people onelyonly, but also to Kings, Princes, Fathers, and People, that is, to all sorts and orders of men without respect of persons: And all this in the Plurall number, All we are guiltie, none excepted: thus in so many words hee heapes vp the number and greatnesse of their sinnes.
So in Ezra 9. 6. Oh my God, I am confounded and ashamed to lift vp mine eyes to thee: For our iniquitie is growne vp ouer our heads, and our trespasse is gone vp to heauen; from the dayes of our Fathers we hauehave beene in a great trespasse vntounto this day. Oh, but know to thy comfort: First, that it was so with Paul after he was regenerate: Secondly, consider of these three things. First, whether thou hate & detest these euils in thy selfe: Secondly, whether thou resist them, & suffer them not to be in quiet: Thirdly, whether being ouertaken with them, thou renuest thy repentance. Finde these things in thee, and thou mayest iustly say with PAVL, It is not I, but the euill that is in mee.
For the latter: the good which they would doe, they cannot doe, their hands are as fast bound as if the spirit of libertie were quite gone: but be not dismaied: First, canst thou also not doe the euill that thou wouldest? Secondly, doest thou finde the will present with thee? If this be so, here is a motion not of the flesh, but of the Spirit, let not frailety of the flesh discourage thee.
Yea, but if I may know, that euer I had the Spirit, Obiect.then I hope hee will come againe: therefore, how shall I know, that euer I had the Spirit preuailing in mee?
Know it by these workes of the Spirit: First, one work Answ.of the Spirit is to cast down high things that are exalted How to know whether euer a man hauehave had the Spirit of God.against God, and to bring into captiuitie eueryevery thought to the obedience of Christ, 2. Cor. 10. 5. Hast thou then subiected thy reason, affections, and delights vntounto grace? hast thou denyed thy selfe, that whatsoeuer the Spirit in the Word suggesteth, it is thy whole heart to vndertake it? then assure thy selfe, the Spirit hath beene in thy heart; and will come againe: Secondly, this is the new Couenant, and another Condition, that where the Spirit is giuen, he writeth the Law in our hearts, Ier. 31. 35. he brings in a new light, new inclinations, new affections, the man is a new man, and his life a new life. Diddest thou then euer finde a change in thy selfe, that thou wouldest not for a world bee the same man thou vvast and hold the same courses? Findest thou that thy ignorance pleaseth thee not, and thy will conformeth it selfe to Gods will? then feare not, for the Spirit hath beene with thee: Thirdly, the Spirit is a Spirit of supplication, Zach. 12. 10. Hast thou then had a care and true desire of reconciliation? a true sorrow, that euer thou offendedst so good a God? a purpose of heart to cleaue vntounto him, and to keepe his fauour which thou iudgest better then life it selfe? Oh cheere vp thy selfe in this, this fruit growes not out of thy Flesh, but from the Spirit: Fourthly, Walke in the Spirit, and ye shall not fulfill the lusts of the Flesh, Gal. 5. 16. Examine thy selfe by this, hath the flesh and the corruptions of it any dominion ouer thee as a voluntarie vassal? Art thou a willing slaue to it? Doest thou accomplish and fulfill the lusts of it? If these things bee so, thou neuer as yet hast had the Spirit.
Alas! I hauehave some strife, but I am too too often foyled.Obiect.
Well, thy case is good enough: only hold on to striue and to striue faithfully, this struggling is a signe of some Answ.life.
Secondly, know that the whole brood of corruptions cannot be subdued on the sudden, but as the Israelites wasted the Canaanites by little and little: so the Holy Ghost destroyes by little and little, rootes out and foyles these cursed enemies of our soules, but not all at once, lest wee should want exercise, and so grow idle and secure.
Thirdly, vse the meanes to get not onelyonly the presence, but also the preuailing of the Spirit.
Oh that I knew what meanes to vse! what are they?Obiect.
If thou wouldst hauehave the preuailing of the Spirit, take Answ.these courses:
First, bee humble in thine owne eyes, empty thy selfe Meanes of the Spirits preuailing.of pride and vaine conceits; the promise is, that God giueth grace to the humble, nay, he dwels with the humble and broken heart, Isay 57. 15. that is, abides and continues with it.
Secondly, be diligent in the ministerie of the Word of reconciliation, which the Apostle cals the ministerie of the Spirit; for it is as fuell to feede and strengthen the Spirit, yea as bellowes to blow vp the graces, which else lye idle. 2. Tim. 1. 6. Stirre vp the gift of God, that is in thee. 1. Thes. 5. 18. Quench not the Spirit; Despise not Prophesying: marke the neerenesse of Spirit and Prophesie.
Thirdly, obserue the motions of Gods Spirit, & feede them, and from motions proceede to resolutions and practices: not the worst man but hath some good motitions, as Balaam; and Saul acknowledged that Dauid was more righteous then he: but imitate thou good Dauid here; hee followes the motion that hee had, hee said he would confesse, and confessed; So the Prodigall Son had a good motion, he remembred his estate he had been in, and his Fathers house, but (said he) I starue here; then hee resolues to goe to his Father, and went. Goe and do thou likewise, this is to adde thy strength to the Spirit; and thus a conuert is not meerely passiue in working out his saluation, but actiue, once being acted.
Fourthly, pray earnestly for the Spirit: for he is powred on thirstie grounds, as Isay 44. 3. I will powre water vponupon him that is thirsty, and floods vponupon the dry ground: and Luk. 11. 13. If yee being euill, know how to giuegive good gifts vntounto your children, how much more shall your heauenly Father giuegive the Holy Spirit to them that aske him?