Riches of mercy to men in misery, or, Certain excellent treatises concerning the dignity and duty of Gods children by the late Reverend and Faithfull Minister of Jesus Christ, John Preston ...

INWARD STRENGTH The desire of a Christian.

Text, EPHES. 3. 16.

That you may be strengthened by the spirit in the inward man.

THese words are a part, and indeed the sum of that excellent and divine prayer that Paul made for the Ephesians the principal thing that the Apostle prays for is this, that they may be strengthened by the spirit in the in∣ward man, and this the Apostle sets down in such a manner that he answereth all doubts that might hinder the Ephesians from obtaining this gracious priviledge.

For first they might demand this of Paul, you pray that we may be strong in the inward man, but how, or what means shall we use to get this strength? the Apostle answereth to this and tels them, the means to be strong in the inward man is to get the spirit, that you may be strengthened by the spirit in the inward man. Secondly but they might demand, But how shal we do to get the spirit?

The Apostle answereth to this, you must pray for him, for your selves, as I do for you, for I pray that he would grant you the spirit that you may be strengthened in the inward man, and thus you must do for your selves, be earnest in prayer to get the spirit, which he hath pro∣mised to those that ask it.

Thirdly, They might demand, but what should move God to give us his spirit, and to hear our pray∣ers?

To this he answers, that the moving cause is the riches of his glory, that you may be strengthened in the Inward man.

Fourthly, they might demand, yea, but what shall we be the better for this strength if we get it?

To this the Apostle answereth in the verses following, then (saith he) you shall be able to comprehend, with all saints, what is the length and the height, the depth and the breadth of the riches of the love of God towards you in Christ. Now in that the Apostle above all other good that he wisheth unto them, prayes for this, that they may be strengthened by the spirit in the inward man, I gather this point.

That which is to be desired of every Christian, and to be earnestly sought for, is this, that they may be strengthened in the Inward man.

I gather it thus; Saint Paul was now to pray for some special good to the Ephesians, and considering what might be most profitable, and advantagious, he makes choice of this above all other good things, making it the sum and substance of his prayer, that you may be strengthened by the spirit in the inward man.

I shall not need to prove this by any other places of scrip∣ture, because the place in hand sufficiently proves the point, as being the main scope and intent of the spi∣rit of God in this place to shew the necessity of this do∣ctrine of strengthening the inward man. But for the fuller explaning of this point we will first shew you what this

strength is, and then wee will come to the uses.

There is therefore a twofold strengthening.

• 1 There is first a natural
• 2. There is a supernatural

Strength.

First I say there is a Natural strength, and this is when a man is naturally strong or able, either in the parts of his body, or in the guifts of his minde; as for example, a man that hath a strong memory this is a na∣tural strength, or in other qualities of the minde, or else when a man is strong in the parts of his body, these are natural strengths, but this is not the strength that is here meant.

Secondly there is a Supernatural strength, and this is two fold.

The first is a Supernatural strength which is received from the evil spirit, which is when Satan shall joyn with the spirit of a man, and adds a Supernatural strength, and so makes him to doe more or suffer more, then otherwise by Nature he were able to doe. With this spirit are all the enemies of the Church strengthened. Paul himself, before he was committed, was strengthened by this spirit. Some men have more then a natural strength to un∣dergo torments, and yet not to shrink at them, but this is not the strength here meant.

But there is a Second supernatural strength which comes from the sanctifying spirit, whereby a Christian is able to do more then naturally he could doe, and this is the strength which is here meant in this place, and with this strength all the Saints are strengthened [that is] this was the strength that Eliah, Stephen, Iohn Baptist, the Apostles and the rest had; this made them speak boldly in the name of Christ.

But you shall the better understand what this strength is if you doe but consider the particulars, which are these.

The first particular wherein this spiritual strength is

seen is this: if a man chearfully thrive under many afflicti∣ons, that is when they can rejoyce under great troubles and tryals, they have this strength, as Acts 5. 41. it is said of the Apostles that they departed from the Councel rejoycing that they were thought worthy to suffer rebuke for the name of Christ: he that bears some troubles hath some strength, but to bear great troubles is required great strength, that is to stand fast to Christ, to profess his name, as the holy Ghost saith in Rev. 2. 13. there where Satan hath his throne must needs be a great Supernatural work of the spirit.

The Second particular is this, in the hour of temptation, when the storms arise and the flouds lift up their voyce, the heart is stablished, being founded upon the rock▪so that the gates of hell cannot prevail against it, all Satans darts fall upon such a state as an arrow upon a rock; the heart is fixed like mount Zion.

The third particular wherein this spirituall strength is seen, is this when a man doth believe, though hee have all reason and strength against him, this is to be strong in the inward man, but to go further that you may the better know what this strength is, I wil give you a definition of it.

It is a general good disposition, or right habit, a temperature or a due frame of the mind, wherby it is enabled to please God in all things. 1. I say it is a general good disposition or right ha∣bit, because a disposition to some one particular good is not strength, as for example, to have present passion to good & not to continue, argueth not strength in the inward man, or to have the understanding strong, & yet to have the will and affections weak is not to be strong in the inward man, but they must be all fortifi'd as for example, a man or a wo∣man is not said to be perfectly beautiful, except they be beau tiful in all parts, for beauty is a fit composure of all parts: so likewise a man is not throughly strong but imperfect ex∣cept he be strong in all parts, that is strong in the under∣standing, strong in the will, strong in the affections.

Secondly I call it a temperature or due frame of the mind, because it sets the soul in order, that is, it sets new

bits on the faculties, and fit obiects for those habits; the soul was before like a disordered instrument or clock that went at randome, every thing was out of its place, but when this strength of the inward man is communicated to the soul, it frames it a new, that is, it puts it into a right temper again.

Thirdly it is a frame whereby a man is enabled to please God in all things, because it sets a good hew upon all our actions, for as varnish makes all colours fresh, so doth the strength of the inward man, it sets a deep die upon all our actions, puts a grace upon them, and makes them beautiful, nothing without it will hold trial, every thing that hath the tincture and virtue of the strength of the In∣ward man will hold good, it sets the stamp of holiness up∣on them as implanted by the spirit, and therefore they are acceptable unto God.

Now that you may know the better what this strength is, you must first inquire what weakness is, now by weak∣ness we doe not mean weakness before a man be con∣verted, for that cannot so properly be called weakness as wickedness, and therefore know that this weakness which the Apostle speaks of here, which is proper unto Christi∣ans is of two sorts.

The First is weakness or a small measure of grace, as in 1 Cor. 3. 1. That is those that are weak in knowledge and habes in Christ.

The Second kinde of weakness is this, when one that hath been strong is now fallen sick and weak, that is, he is fallen into a consumption of grace, so that he can∣not use his strength and his grace as formerly he could. Now those that are weak in the first kinde they grow stronger and stronger, but they that are weak in the second way they grow weaker and weaker, therefore if there be any here that are such that have made profession of Christ, but now are fallen unto the love of the world, that were once lively and quickly to good duties, but are now backward and cool, my counsel to them shall be the

same which Christ gives to the Church of Ephesus in the Rev. 2. 5. Remember from whence thou art fallen, and repent, and to doe their first. workes, lest their Candlestick be taken from them; that is, let them remember what they were in times past and what they are now, and let them humble themselves, and turn again into the right way, and be ashamed of themselves that they have run away so far from Christ, and that in time too, lest their Candlestick be taken away from them, that is, lest those opportunities to good, and the offers of grace be ta∣ken away from them.

Again as there are kindes of weaknesses, so there are degrees of weaknesses.

The first degree of weakness is that which followes a relapse, and this is of two sorts.

• 1 Sensible.
• 2 Insensible.

First Sensible, and that is when the understanding is good in regard of the grace it knowes, yet not in regard of the good it feels.

2. There is a weakness Insensible, and is such as cannot be felt, and this is when men change their opinions of sins, that is when they have thought otherwise of it, then they now do. As for example, before they thought every sin a great sin, but now they think some to be little or none at all.

The Second degree of weakness, is that which followes the new birth, and that is of two sorts.

• 1 General.
• 2 Particular.

First General weakness, and this is when the judge∣ment, will and affections are all weak, that is when a man is weak in all the parts of the soul, and over-run with an universal feebleness.

The Second degree is a particular weakness, and that is when a man is Generally strong, and yet weak in some

parts, as for example, a ship may be strong built, or ge∣nerally strong, and yet having a leak in it, cannot be said to be strong in all parts, because it hath that in it which will at last destroy it: so it is with a Christian, if there be but a leak, that is a weakness, in one part of the soul, he is not strong in the inward man, therefore a man must take heed of all weakness, though a man may be generally strong, that he be not weak in some things.

Now I come to the Reasons, wherefore we should be strong in the inward man, and they are these.

The first Reason wherefore we should be strong in the inner man is this, because it will fit us for many imploy∣ments, that is, it will make us go through much work with great ease, to perform the weightiest duties in Religion in such manner, as otherwise we could never be able to perform; and this should perswade men the rather to pray earnestly for this, because God rewards men according to their works, that is, it is not for beauty, riches or dignity, that moves God to give grace and glory unto any, but ac∣cording to their works: a good reason it is therefore to perswade men to be strong in the Inner man, that they may be able to go through great matters for God, and that with great strength, and this should make men to beg the spirit, because he works in us effectually to the strengthen∣ing of us in the Inward man.

The Second reason why you should desire to be strong in the Inward man is this, because it brings most comfort and chearfulnes into the soul.

First, because it makes us do all that we do with faci∣lity and easiness, that which we do is easie unto us. As for example, a man that is weak in judgement and under∣standing, any high point of Religion is weariness unto him, because he wanteth a capacity to conceive, now that which is not rightly conceived or understood, he hath no comfort nor delight in it, but it is with irksomness & much weariness unto nature, where as the same things unto

a man of larger capacity; they are easie unto him and he delights in them.

Secondly, the more strength a man hath in the Inward màn, the more health in the soul, for as it is in the body so it is in the soul, the more Natural strength the more health. So it is in the soul, the more strength in the In∣ward man the more healthfull in grace.

Thirdly, because it brings sufficient and plenty of all good unto the soul, and we say that if a man have a good outward estate he is like to hold out if a famine or other calamities should come; so it is with a christian if he be strong in the Inward man though a spiritual famine should come he is likely to hold out and to keep that which he hath, on the contrary when a man is poor in the Inward man, as it is with a body that is weak, every thing that it hath is ready to be taken away, as a bowl that hath a bias, the strength of the arm takes away the force of the bias: so strength in the Inward man makes us to bear afflictions strongly and joyfully, that is, it takes away the bias of shame and reproach which otherwise would draw us to be offended at the cross.

4. Because it strengthneth a man against temptations, and therefore the Apostle saith, be stedfast and unmoveable, that is, it makes us to stand fast in Christ that nothing will break us off, neither temptation, affliction, reproach, shame, or disgrace, because God and Christ are united together in us; and on the contrary what is the cause that temptations press men so far as they doe, but because they are not careful to grow strong in the Inward man.

This shewes how they are to blame that seek this strength least, or not at all for let us look upon men and we shall see, how busy they are to get riches and honour, or plea∣sure, but few, or none regard strength in the inward man, which is the health, beauty, strength and dignitie of the soul: but for the health, beauty and strength and well∣fare of the outward man, they take great care and spend much time about them, and much labour to adde any

thing unto that, but for the beauty of the inward man they care not, they respect it not; all their care is for their backs and bellies, still regarding the things that may advance their outward estates, but never mind the strength∣ning of the Inward man. If you ask them why they do not pray oftener, or hear or receive the Sacraments oftner, all which have strengthening vertue in them; to this they can answer, they cannot for business, they have great imployments in the world which they cannot neglect, as if the Inward man were neither worth the looking after, nor the cherishing, and yet these men will be accounted as good men as the best, As for example: This day is appointed for the strengthening o•• the inward man, but how do you neglect it? how often were you in prayer and holy meditation before? or how often since have you seriously considered on the things that you have heard? or how have you ca••t aside your occasions, of businesses in your callings? or are they not now fresh in your memories? nay do not your hearts run after them, even now when I am perswading you to the contrary? If they be, whatso∣ever you say of your selves, you have no care to grow strong in the inward man, your outward man carries away what should be laid out upon the inner.

And that you may see you have good reason to strengthen the inward man: 1. consider you that are old men and think with your selves, how soon the inward man may be thrown out of doors, and how soon this earthly house may be unpin'd, and dissolved. Therefore you have great cause to strengthen that, and to grow strong in the in∣ward man, as your outward man decayes day by day!

Secondly, you young men you have need to strengthen the inward man, for 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 do to keep that which you have without increasing of it: therefore while the opportunity is, take heed of negle∣cting the time, that is no rule to be relied upon that God

calls at all times: thou knowest not whether he will call thee hereafter, and therefore do you labour to grow strong in the inward man, and to perswade you the more Consi∣der these particulars.

First, Consider the excellency of the inward man, that it will fit you for great imployments; as for example it will make you see God in his holiness, and to converse with God, and to have such a holy familiarity and communion with him as will joy the soul, this will bring you so ac∣quainted with God, as that you will be esteemed of him as one of his familiars, therefore this should perswade you to strengthen the Inward man.

Secondly, Consider that you are to be made like unto the Image of God, and you are predestinated to be conformed unto Christ, but this cannot be except the Inward man be strengthened to actions of holiness, and therefore the Apo∣stle 1 Pet 1. as he that hath called you is holy, so be you holy in all manner of conversation, that is, seeing you are called unto such a high place, as to be the sons of God by grace, what an unworthy thing is it to stoop unto base things. As for example, what a base thing were it that an eagle should stoop at flies? although it be unseemely in this creature, yet men do the like and are not ashamed, when men stoop to the world and will be vassals to their lusts, and be any thing they would have him to be, if it may enlarge his outward estate: beloved there is a great losse and baseness in that, for what is gold or honour, or pleasure to Christ, grace and holiness, and inward worth and excellency? In every thing that there is loss it grievs and pains us, as for example we grieve when we see wheat given to swine which would be mans meat. A∣gain we grieve when we have set up a fair building, on which we have bestowed much cost and labour, and now to have Zim and Ohim to dwell there, and not our selves, and if these things return upon us with vexation then how much more have we cause to grieve, when we see men give themselves unto their lusts, that is, they give their

souls to be a harbor for their noisom corruptions which ought to be Temples for the holy Ghost.

Thirdly, Consider that it is the Inward man, that inables a man to do those things that are honourable to God, and profitable to men. No man can truly honour God, that doth it not by the strength of the Inward man, neither can any man be truly said to profit another, except it be the Profit that flows from the Inward man, therefore the Apo∣stle saith in the 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 otherwise we might do, & first he robs us of our selves, by stealing from us the strength of our affections:

And secondly he robs our parents of us, making us the object of their grief; And thirdly he robs the Church and Common-wealth of us, by making us unprofitable Instruments. And beloved if you look into the world you shall find it true: as for example look unto young men, they are busied in eating and drinking and rising up to play, but never regard the strengthening of the Inward man, and so having poured out their souls to vanity, become unprofitable to others and dishonourable in their genera∣tions. And beloved, the soul is unto some as the salt is unto meat; onely to keep it from putrifaction, for the body is advanced into the souls place, but what is the reason that we put it thus? doth not this prove that true which Solomon saith, I have seen servants ride and masters go on foot, that is when you imploy your selves and spend your time and pains in getting of outward dignitie, and deck∣ing the outward man, and little regarding the beautifying of the Inward man. You prefer dross before gold, copper before silver, you set the body in the souls place, you set the servant on horseback, but the master must go on foot: in a word you do not things like or beseeming Christians: and on the contrary, you doe things like your selves when you prefer the Inward man first.

Fourthly Consider that it is an immortal soul; thy Inward man is of a different original from thy outward, why do

you eat meat that perisheth in the use of it? that is, why do you dote upon the outward man that perisheth in the us∣ing, that will stand you in no stead if you keep it, and why do you not rather labor for the meat which perisheth not? that is, why do you not labour to get this strength of the In∣ward man which is of an immortal substance, that will ne∣ver faile nor perish in the use; as for example; you have built a temple here, which is in it self a good work, but I say except you build also in your selves the Temple of the Inward man, all your labour, all you pains, all your cost, is but lost labour, that is will perish, and stand you in no stead when you should need it, and the whole scope of the scripture is to this end, to shew you the vanity of earthly things, that you should not set your affections up∣on them because they perish in the use.

And again wherefore doe you lay out mony for that which profiteth not? consider therefore that it is a spirit, and again it is infused into the body to bear rule, and the body to be but a servant to the inward man.

But that you bee not deceived, there is a Natural strength, whereby some men will go very farre, and there is a moral strength, take heed you rest not in that.

I speak not against Natural and moral strength, because it comes from God and is good, for I say we do not take away those, but we exalt the other above them, therefore I beseech you look that you do not content your selves therewith, but labour to strengthen the Inward man.

And here a question ariseth, seeing there is a Natural and a spiritual strength; how shall a man come to know, whether that the strength he hath be a moral or a spi∣ritual strength? yet as I say we do not destroy Natural strength, but we use it as men do wilde horses and beasts, they tame them to make them sit for service, so we should use these as means to carry us to their right end, we will then come to shew the difference between Natural and spiritual strength.

The First difference is this, the spiritual strength goes

further then the natural strength, that is, look what the natural man can do with the natural strength, the spiri∣tural man can do more, he can go further both in degree and measure: and the reason is because grace elevates na∣ture, that is, it brings it unto a higher pitch: grace is unto the soul as a prospective glass unto the eye, it brings things a far off nigh hand: Again it causes a man to see things in a more excellent manner: or as matter that is elevated by fire, so is he that hath this strength: that is he is able to do more then a natural strength can do: This was that which made a difference between Sampson and other men; he had a natural strength, and he had a strength to do more then other men could do: and that this strength doth go further then natural strength we will prove by these particulars.

First, the spiritual strength enables you to see more, and to prize grace more; the natural strength shewes you something in your journey, but it shewes you not the end of your journey, whereas the sight that the inward man brings unto the soul, adds unto it, as in 1 Iere. 31. 1. Then shall ye know me: that is, they knew me before, but now they know me in another manner then before, grace pre∣sents things unto the soul in another hue then nature doth.

Secondly, In performances: all natural strength leades a man unto a form of godliness: but this strength gives a man power and ability to do good; labour therefore for this strength, that your heart may be in such a frame in ho∣liness, that you may do Gods will on earth, as the angels do in heaven, which the carnal man cannot do, that is, he that hath not this strength, he will never labour to please God after that manner: because he cares no further for grace, but that he may escape hell, but the spiritual man will not be contented to have the pardon of sin, except he may have Grace and Holiness too.

Thirdly, It enables him to go further in judgement of things; that is the natural man cares not if he can get but just so much holiness as will bring him to Heaven,

but the spiritual man will not be content with any mea∣sure: but it is with a spiritual man, as it is with the sun; the clearest sun shine shewes the most moates: the clearest glass the least spots, and the best water is next the Foun∣tain: even so when the spiritual man is strong in the In∣ward man: it sees the more moates and bracks in the spi∣ritual strength, and labours for more strength against weakness, which a natural man cannot conceive of: as in the 1 Pet. 4. 4. They think it strange that you run not with them into the same excesse of Ryot: that is, they know not the rea∣son, or they cannot conceive what should keep men from loving such and such vices, which they love, like blind men they hear the Pipe but see not the persons that dance, so they hear the word, but they see not the rule by which the spiritual man goes. As a Country man that comes and sees a man draw a Geometrical line, he marvels what he means to spend his time about such an idle thing, when that he which drawes it knowes it is of great use.

Fourthly in degree, that is in the generalitie of the growth, when you grow in every part proportionable. A natural man may grow in some parts, but not in all parts, As for example he may have a large capacitie of know∣ledge in Divine truth, yet he hath but weak affections to God, or it may be his affections are strong, but his judge∣ment is weak: or it may be he is strong in both: that is, he knowes the good, and after his manner of loving he loves the good; but yet there is weakness in the will, he will not yield any true unreserved obedience to God: but it is not thus in the spiritual strength, that is in the growth of the inward man, for that leads him unto an universal growth in all parts. Now in the natural growth we say it is not proper Augmentation except there be a growth in all parts, as if a man should grow in one member and not in another, as in the arm or legg, we would not say that were a growth, but a disease, and that many hu∣mours in the body were met together, that it were rather a sign it should be cut off from the body then a help unto

the rest of the body: even so the growth in the natural strength in any one part of the soul, rather hurts then helpes, that is, it rather shewes the disease of the soul, then the health of the soul: but the spiritual strength growes in all parts; so much for the first difference.

The second difference is in the beginning and ending of that strength, that is it hath another Alpha and Omega: for the strength of the spiritual man is wrought by the spi∣rit and word of God, as thus, the principles of Religion being taught him out of Gods word, hence there is spiri∣tual strength secretly conveyed into the soul: for I say no man can receive the spirit, or this spiritual strength but by the Gospel, therefore consider what the goodness is that you have, and how you came by it, whether it came by the Gospel or no; if it did you shall know it by these parti∣culars.

First, Examine whether ever thou wert humbled: that is examine whether by the Preaching of the Law you have had such a fight of sin, that hath broken your hearts. If thus in the first place you came by it, it is a sign that it is the true growth, for this is the first work of the spirit when it comes to change the heart of a Christian, and to make him a new creature it deeply humbleth him.

Secondly, Examine whether there hath followed a comfortable conviction and manifestation of Gods love in Christ, which hath not onely wrought joy and comfort against the former fear, but also a burning and affectionate desire after Christ and Holiness. Therefore if the Holiness that is in you be thus wrought it doth pro∣ceed from the spirit, for this orderly proceeding of the spirit doth make it manifest. But as for the natural strength, it hath no such beginning: it is not wholly wrought by the word: it may be he hath been a little humbled and comforted by the word, but it is not throughly and soundly, but it is a overly habitual strength of nature picked out of observations and ex∣ample.

Again as the spiritual strength hath a different begin∣ning, so it hath a different end: that is the ends of them are as far, if not further different then the beginning, for as the spiritual strength hath a different beginning, so it hath a different end; that is the end of them are so far, if not further different then the beginning: for as the Holi∣ness that is in a gracious man ariseth from a higher well head, so it leads a man to a more noble and excellent end then the natural strength; for the end of a spiritual mans strength is Gods glory, that he may yield better obedi∣ence unto God, that he may keep touch with him, and keep in with him that he may have more familiarity with him, and more confidence & boldness with him in prayer, In a word that he may be fit for every good work. But the end of the natural mans strength is his himself, his own profit and pleasure, & his own good: for as the rise of any thing is higher, so the end is higher. As for example, water is lifted upon the top of some Mountain or high place be∣cause it may go further, then if it were upon even ground, so when a man is strong in the Inward man, he is set up higher, he hath another end, & that is to please God and not himself, and thus much for the second difference.

The third difference is this, he that is spiritually strong, is strong in faith, that is, the strength of the Inward man is Faith, but the strength of the outward man is but moral strength, gained by the diligent improvements of nature. Now 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, for faith it the only thing that makes a man strong, that is which makes a difference between a spiri∣tual man, and a natural man, for as Reason makes a difference betwixt men and beasts, so faith make a dif∣ference between a holy man and a wicked man. As for example, take a Philosopher, that doth excel in other things, as in humane knowledge, he goes before other men, yet in matters of faith and believing he is as blind as a beetle, and the Reason is this; A Christian sees and doth all

things by faith; but the other onely but by the light of nature, and this is the same that the Apostle speaks of Heb. 11 Of weak they became strong, that is because they had faith, and were strong in the faith, and trusted, and be∣lieved and hoped in God therefore they became strong; that is they did that which other men could not do that wanted faith; Sisera might do as great things as Gideon, but here is the difference; Gideon doth them all out of Faith, the other doth them but from Nature: and so So∣crates may in worldly things be as wise as, Paul that is, as wise in understanding and in policie, by reason of excel∣lent natural parts: but here is the difference Paul, doth all things out of faith, and Socrates doth not, therefore the Apostle saith, in the 1 Tim. 4. 10. We are strong because we trust in the living God, that is we have a strong faith in God, and that makes us stand out all the assaults of men and Divels: I say this is that which make a difference betwixt us and the men of this world; Diogenes may trample under his feet the things of this world as well as Moses, but Moses by faith chose rather the things of another life then these. Heb. 11. That is faith in Christ made him to chuse grace before the things of this world; but it was not thus with the other, he chose it not out of faith as Moses did, that is he saw not Gods Commandments; carnal men they do many things but they do them not to this end: for then and not till then is a spiritual man strong, when he will let life, riches, honor, & pleasure, liberty and all go for Christ, which he cannot do without faith: The natural man will never do this; this is the only property of faith, which is a supernatural work in the soul, and therefore the Holy Ghost saith, they suffered with joy the spoiling of their goods, that is they let them willingly go, life and liberty, and all shall go, before Christ shall go. A noble Romane may do some thing for his country, and for himself, but there is a by end in it, that is he doth it not in a right manner, to a right end; but the spiritual strong man doth all things in a spiritual manner, to a saving end, the one doth it for vain

glory but the other in uprightness of heart. For in faith there is a double work.

First it empties a man, that is, as a man that hath his hands full cannot take another thing, till he hath let his handful fall, so when faith enters into the heart of a man it empties the heart of self-love, self-will, that is it purgeth out the rubbish that is naturally in every mans heart, and lets all go to get hold on Christ: all shall go then, life, and honour, profit, and pleasure, and he is the truely spiritual man, that can thus lose the world to cleave to Christ, and miserable are they that cannot, and by emptying him∣self of himself, he is filled with the power of Christ.

Secondly, As it empties the heart of that which may keep Christ out of the soul, so in 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 enjoy, and then he goes unto secondary means, and useth them as helpes; but a man that wanteth faith he will not let all go for Christ, he will not seek first unto God in any thing, but unto secondary means, and then if he fails, that is if he want power to supply, then it may be he will seek unto God, and hence it is that he will not lose his life, or liberty, or honour for Christ, because he sees more power and good in the creature then in God.

Again this makes the difference between the Christian and Christian, namely Faith, and hence it is that some are weak, and others are strong, hence it is that some are more able then others, for the greatest duties of Religion, as for example Caleb and Ioshua can do 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 himself that he could do more then they all, because Paul had a stronger faith: for the truth of a mans strength is known by his strength of faith that he hath, it discovers whether he be naturally strong or spiritually strong; for this is the first work of the spirit after Humiliation in the conversion of a sinner, namely to work faith in him, and

no sooner faith but assoon strength, and the promise fol∣lowes faith. He that believeth, and is baptixed shall be saved; but he that believeth not shall be damned, Mar. 15. 15. And this is the course that we take, first we preach the Law unto you, and we do it to this end to humble you, and to break the hard disposition of your hearts, that so they may be fit to receive Christ, And when we have thereby humbled you, then we Preach unto you the Gospel, beseeching and exhorting you to believe in Christ, for the pardon of sins, past, present, and to come, and to lay down the arms of Rebellion, which you have taken up against Christ, and you shall be saved, And yet notwithstanding how few are either humbled by the one or perswaded and pro∣voked by the other, but are (as the Prophet saith) having eyes and see not, ears, but they hear not, that is, seeing they do not see, and hearing they do not hear, as for example, when a man is shewed a thing but yet he mindes it not, that is the eye of the mind is upon another object, that man may be said to see and not to see, because he doth not re∣gard it, or a man that hath a matter pleaded before him, hears it, but his mind being otherwise imployed he re∣gards it not: in that respect he may be said to hear, and not to hear, because he mindes it not, And what is the Rea∣son that we Preach the Law, and the judgements of God so much unto you, and what is the Reason that we be∣seech and intreat you so often to come in and receive Christ, and you shall be saved, time after time, and day by day, and yet we see how little efficacie the word hath? what is the reason that the word wants this effect in you, as not to humble you? what is the reason, that you are not more affrighted with the judgements of God then you are? what is the reason that you remain as ignorant and careless as ever you were, but because you do not believe, that is, you want a true saving and applying faith; for if you had, the word would work other effects in you then it doth, as for example: if one should tell a man, that such a benefit or Legacie is befa••n him, that would raise

him to great honour, though before he lived but in a mean condition; if this man did but believe it, surely he would be affected with it and rejoyce: So truly if you did but be∣lieve that Christs Grace and Salvation were so excellent, and that Holiness, and the strengthening of the Inward man, would bring you to so happy a condition and estate, as to be the heirs of Heaven, you would rejoyce in Christ and grace onely. Again if you did but believe that the word of God is true, and that God is a just God, I say if the drunkard did but believe that the drunkard shall be damned: or if the Adulterer did believe that no Adulterer should inherit the Kingdom of God and of Christ, or if the pro∣phane person and the Gamester did but know that they must give an accompt for all their mispent time and idle words, and vain communication, they would not sport themselves in their sins, as they do;

Again if we did but believe that God calleth whom and when he pleaseth, and that many are called but few are chosen, that is, if a man consider, that though here be a Church full of people, yet it may be but a few of them shall be saved: I say if a man did but believe this, surely they would not defer their repentance, That is, They would not put off the motions of the spirit, but they would strike while the Iron is hot, and grinde while the winde blowes. But men will not believe and therefore it is that they go on in sin as they do.

It is not so for earthly things, men are easily to be brought to believe any promise of them, As for example: If a man shall come and tell a man of a commoditie, which if he would buy, and lay by him, it would in a short time yield an hundred for one, oh how ready would men be to buy such a commoditie with the wise Merchant, Matth. 8. 44. they would sell all that ever they had, to buy this; oh that men would be thus wise for their souls.

Beloved I tell you this day of a commoditie, the best, the richest, the profitablest commoditie that ever was bought, even Christ, grace and salvation for which if

you will but lay out your stock to buy them you shall have them, that is if you have but a desire to rest your wearied souls on Christ & to lay him up in your hearts, I tell you it will yield you an hundred for one: Christ who is the com∣moditie himself saith, Mark 10. He that for saketh Father, and Mother, wife and children and life for my sake shall re∣ceive an hundred fold in this life, and everlasting life in the world to come: but men will not believe that, but time will come when you shall see it to be true, and befool your selves that you lost so precious a bargain as Christ and salvation is, for the disbursing of a little profit and pleasure, but as I said before the difference lies here, men want faith, and hence it is that they neglect the strengthening of the inward man, And are so over-bur∣thened with losses, and crosses because they want faith. And so much for the third difference.

The fourth difference is this, natural strength leads a man unto a form of godliness, but the spiritual strength leads a man unto the power of godliness. I call that the form of godliness, when a man doth perform or do any thing with carnal affections not to a right end, and it is known by this, when men fall away from that stedfast∣ness, or form, or shew of holiness which they seemed to have; this form of godliness is the same with that Heb 6. which have tasted of the word of life, and yet not∣withstanding fall away, that is, they seemed to have tasted of saving grace, and to have the power with the form, but it was not so because they continued not, that is, they lost the form which made them seem to be that, which now it appeares they were not.

Again I call that the power of godliness which is per∣formed by the Divine power, force and efficacie of the spi∣rit: in the Rom. 2. it is said that The Gentiles that were not under the Law did by nature the things contained in the Law: That is, they did not by the power and efficacie of the spirit, but by Nature. This Paul speakes of in the 2 Tim 2. 3. In the later time men shall come in form of godliness, that is

with a form or shew without substance or power of the spirit, But the inward strength which is in the Inward man doth not onely teach you to do, but also it teacheth you how to do them; from an inward principle of sancti∣ing grace.

But know also men that have but a common strength, have some bubbles and motions to good, and they seem to have this strength, because they have the law of nature written in their hearts, and they may promise much, and yet not be spiritually strong, having onely a form, be∣cause he cannot do spiritual actions in a spiritual manner, for he goes about them with a natural strength, which should be performed with a spiritual strength in 1 Pet. 1. 3. Who are kept by the power of God through faith unto salvation. That is, when aman is truly regenerated, when he hath not power of his own to do the will of God, then he hath the spirit to help him, that is, they are not only kept by his power, but also they are inabled to all the acts of grace betwixt this and salvation.

The fift difference between the natural and the spiritu∣al strength is this. That which proceeds from the spirit is alwayes joyned with Reluctancy of the will, but in the natural strength there is no Reluctancy, because there is no contraries, but in the spiritual man, there are two con∣traries, the flesh and the spirit; in every new man there are two men, and you know these can never agree, but are still opposing one another. As for example, a man that is going up a hill he is in labour and pain, but he that is going down a hill goes with much ease; so there is much labour and pains which a spiritual man takes to subdue the flesh, but the natural man hath no reluctancy at all, that is he hath no fighting and strugling with cor∣ruption, but he goes without pain, because he is but one, he is one man, and one cannot be divided against it self, but in every spiritual man, there are two men, the old man, and the new man, the flesh, & the spirit. And hence growes that spiritual combate, Gal. 5. 13. The flesh lusteth against

the spirit, and the spirit against the flesh that they cannot do the things that they would. These two men in a regenerate man strive for masteries. And you must know also, That in a natural man there may be a kind of reluctancy in the will against some particular sin, as covetousness strives against pride, and pride against niggardness; yet not fighting against it as it is a sin but as it crosseth and twart∣eth his covetousness and pride.

Again know that a natural man may have reluctancy in some part of the soul, as in the conscience, the con∣science being sensible of sin, hence it may convince the man, and yet the rest of the faculties be at peace, but where this spiritual strength is, it is in all parts, not one facultie against another, but all are fighting against sin in the whole man. Now the reason that there is not this reluctancy in every facultie in a natural man is, be∣cause he wants saving grace to oppose the workings of sin. That is, grace is not in the facultie opposite unto the corruption that is in it, but in the holy man there is. And therefore he is like Rebekah, there are twins in him, Ia∣cob and Esau, the flesh and the spirit, hence it is that Paul complaineth so in Rom. 7. I finde another Law in my mem∣bers rebelling against the Law of my mind: A Law, That is I find something in me that is contrary unto me, and in my members, That is in my body and soul: notwith∣standing I see the evil of sin as most contrary to grace, yet I cannot avoid it, I cannot do the things that I would. But the natural man doth not hate the evil of sin, otherwise then as it brings punishment.

Secondly, I do delight in the Law of God in the inward man, That is, howsoever I am captivated and violently carryed unto the committing of sin, yet it is against the desire of my soul: he hath no pleasure, he can take no de∣light in it, for his delight is in the Inward man. But the na∣tural man looks upon the Lawes of God as burthens, and therefore he will not submit himself unto them, because he is not strong in the Inward man, he promiseth, but he per∣forms

not, he yields, and yields not: That is, to some thing but no to every thing, & thus much for this last difference, betwixt natural strength, and the spiritual strength.

Secondly, is it so that the strength of the inward man is to be desired above all things, then 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 the last gather the fragments of their thoughts and desires, which have been formerly set to get other things, & wholly to imploy them for the getting of this strength. And so much the rather, because other things are as the husk without the kernel, or as the scabberd without the sword, which will do a man no good, when he stands in need of them. As for example, to be strong in riches, honour, credit (and this is all the strength that most men desire) what good will these do, when you come to wrestle with sin and death? yet men are violent after these, but to be strong in the Inward man who seekes or inquires after it? I know every man desires to 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, weakness, and sickness of men, they look all without doors, and upon outward things, That is to the strength of the outward man, but they seldom or never look with∣in at all, that is to strengthen the Inward man: Oh that I could perswade you as I said before, to gather up your thoughts and desires together, and set the soul in assurance of grace, that you may mortifie these inordinate affecti∣ons, which keep back the strengthening of the Inward man, as covetousness, pride, pleasure, self-love, vain glory and the like: Then it would be an easie work, and no burthen unto you to strengthen the Inward man: but here men stick, the way is too narrow, it is a hard matter to perswade men to it, That is, To make them believe there is such excellencie in the one & not in the other, that grace is the better part, Therefore that I may the better prevail with you to attend to the strengthening of the Inward man.

I will lay down some motives to incite you to it.

The first motive to move you to strengthen the inward man is this, Because your comfort lies most in the Inward man. There is all your comfort, and therefore to strengthen that is to adde unto your comfort: As for example the sun brings comfort with it, because that bringeth light, so the more of the Inward man you have, the more light and joy. Now the reason wherefore the strengthening of the Inward man brings the more comfort, is because it is the greater facultie, and the greater the faculty is the greater is the joy or sorrow. As for example, take a man that is troubled in mind, none so humble, none so Penitent, none so sorrowful as he, and therefore it is said that a sound heart will bear his infirmities, but a wounded spirit who can bear? That is a man may be able to speak of any grief, but the grief of a troubled minde who can expresse? On the contrary take a man that is at peace with God, who so joyful and comfortable as he? Now the outward man is the lesser facultie, and therefore it is capable of the lesse comfort; That is, It doth not in any measure know what true comfort and joy there is in the Inward man.

Again what joy the outward man hath in these out∣ward things it is but according to the opinion of the in∣ward man, That is; the comforts is no more then they are esteemd of the Inward man; If the inward man do not esteem them as worthy the rejoycing in, they will not bring comfort. Again all the pains and labour, and all things else you do bestow upon the outward man is but lost labour, that will do no good, brings no sound peace to the spirit, and who will bestow labour on a vain thing? but if you strengthen the Inward man, the labour that you take about that will bring you great advantage, it will arm you against all losses and Crosses, and reproach and povertie that you shall meet withall in the world whiles you are in the way to Heaven.

Again consider that though you be strong in the out∣ward man, yet you are moveable, subject to shaking and

fleeting, but it is otherwise with the Inward man, it makes a Christian stedfast and immoveable, That is it will so establish the heart in grace that he will stand firm unto Christ in all estates; It is with the outward man as it is with the seas: Though he strength of the stream run one way, yet the winde blowes contrary, it moves, and stirrs, and strives, and disquiets it: when losses and crosses come, they break the frame and strength of the outward man, but the Inward man is like the firm ground, let the winde blow never so violent, yet it moves not, it stands fast.

Again in the abundance of outward things there is no true contentment, neither in the want of them; But where the strength of the Inward man is, there is no cause of dejectedness, this difference we shall see in Adam and Paul: Adam though he was Lord of all things, and had the rule of all the creatures; Yet when he was weak in the inward man, what joy had he? nay what fear had he when he hid himself in the garden? Again look upon Paul, who in the want of these outward things is not dejected at all, as in Acts 16. It is said that when Paul and Silas were in prison in the stocks, the prisoners sung for joy; Now what was the reason of it, but this, because they were strong in the Inward man, and therefore you see that all true peace is that which cometh from within, and when you rejoyce in that, your rejoycing is good, that is you stand upon a good bottom. Alas you think to have contentment in your riches but you will be befooled, they will deceive you. If you build upon them, you will build without a foundation and go upon another mans leggs. Now were it not far better for you to get leggs of your own, and to build upon a sure foundation; And this you shall do if you strengthen the inward man.

Again consider, if you do not strengthen the Inward man, wicked thoughts will get strength in your hearts, and evil actions in your hand swere it not better to be strong in the Inward man, and to have Holiness and grace in the

heart; let this therefore move you to strengthen the In∣ward man. Thus much for the first motive.

The second motive to move you to strengthen the in∣ward man is this, if you labour to strengthen the Inward man, you shall thereby please God, that is if a man had ne∣ver so much strength, yet if it be not the strength of the In∣ward man he cannot please God. That is he cannot per∣form any holy duty in such a holy manner as God will approve of. And therefore the Prophet saith that God doth not delight in any mans leggs, that is, he cares not for any mans strength, be it never so great or excel∣lent, except it be the strength of the Inward man, and on the contrary he regards the holy man with his strength, though outwardly weak, as in Isai. 57. I will dwell with him that is of an humble and a contrite heart. That is, he that is of a contrite spirit, he is spiritually strong, there∣fore I will dwell with him.

What is the reason that men seek so much the favour of Princes and great men but because they may be exalted unto honour? Wherefore then should we not much more labour to have favour, and to be in familiaritie with God who is the Kings of Kings and Lord of Lords, who hath power to exalt one and to pull down another. Now if we would but bring our hearts to believe this, that instrength∣ning the inward man we should get and grow in favour with God, then men would be stirred up to set upon this work.

But withall you must know that by the strength of this Inward man you do not please God by the way of merit: for so Christ onely, and none but Christ pleased God. But when you strengthen the Inward man you please God by way of object: you chuse grace and favour and holiness above all things; Merit was the Argument that Christ useth unto his Father to glorifie him, Iohn 17. Father I have glorified thee on earth, I have finished the work, there∣fore glorifie me: That is I have merited this at thy hand that thou shouldst glorifie me because I have perfectly

pleased thee in doing thy will. Again it is the Argument that Christ useth to his Disciples in Iohn 14. Herein is my Father glorified, in that you bring forth much fruit: That is when you grow strong in the Inward man, and can bring forth fruit according to his will, you please God, and therefore it is that the Scripture sets forth the members of Christ by the Olive tree, and to sweet oil, the one full of fatness, the other full of sweetness, so the Inward man makes a man fat, that is rich in grace, and like oil, as the nature of it is to cheer, and beautifie the coun∣tenance: so doth grace, it sweetneth the soul, and makes it beautiful unto God, therefore let this move you to strength∣en the Inward man, that thereby you may please God.

The third Motive to perswade you to strengthen the In∣ward man is this, because this inward strength drawes on the outward strength more prosperous: Now who would not thrive in the things of the world? but if you turn it, the contrarie will not hold so: for the outward strength will not draw on the inward strength, therefore our Saviour saith, Seek ye first the Kingdom of Heaven, and the Righteousness thereof and all other things shall be added unto you, That is the way for you to thrive in the outward man is to get strength in the Inward man first, seek you first Christ, and grace, and Holiness, and then the effect will follow: all things. That is, whatsoever you shall stand in need of shall be given you. And in the 48 of Isaiah 18. as the Lord saith, Oh that my people had but a heart to consider; That is, oh that my people would but be wi••e, first to strengthen the Inward man and then, as it fol∣lowes, your Prosperitie should be as the floods, That is then your outward strength should abound like floods. Again in Prov. 22. the wise man saith that the reward of Holiness is riches, and honour, and life, That is be that is strong in the Inward man shall have whatsoever may be necessary o•• good for the outward man, and therefore we should strive to grow strong in the Inward man, That is to be full of grace and spiritual wisdom, especially against evil

dayes, that when they come we may have strength to bear them.

Now the inward man will bear a mountain of affecti∣ons, and reproaches, which will presse and squeise the outward man to powder. A sound heart will bear his infir∣mities, but a wounded conscience who can bear? That is if the inward man be weak, who can bear the burthen of af∣flictions, and the like; but if the Inward man be strong then the will will bear a part, and the affections will bear a part with the Conscience, and so the burthen will be the lighter; but if you be not strong in the Inward man, it is impossible that you should bear them, therefore let us not busie our selves about Phantasies and vain 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 the in∣ward man is, because a man is that which he is in the In∣ward man. A man without the Inward man is but a scab∣berd without the sword, that is worth nothing, and there∣fore the wise man saith, that The righteous man is more ex∣cellent then his neighbour, That is the excellencie wherein he doth exceed him is the Inward man, and therefore Christ in the Canticles when he would set forth the excellencie of his spouse, he saith that She was fairer then the daugh∣ters of men, That is shee is fairer because she is more ex∣cellent to the inward man, she is All glorious within: Psa. 45. That is the holy man doth as far exceed the natural man in beauties, as pearls do exceed pebble stones, as gold excels brass, or silver copper: I know that every one doth desire to be in some excellencie, I say it is a propertie in na∣ture to seek for some excellency. Then is it not the best wisdom to seek it in the best things, that is in the inward man? Now as there is means to be rich in the outward man, so there is means to be rich in the inward man. Therefore I beseech you use the means that you may be rich in grace and Holiness. In the Prov. 30. 4. The wise man sets forth the excellencie of that man that is strong

in the Inward man. There are four things saith he that are excellent: a Lion a hee goat, a grey Hound and a King, be∣fore whom there is no standing; first he is a Lion, That is he is strong in grace; secondly be is a grey hound, That is he is swift in the performance of all holy duties: Thirdly a hee goat, serviceable to God and profitable to the Church; fourthly a King to rule, and over-rule his Iusts. Every spiritual man is a King because he bears rule in the inward man; but it is not so with a wicked man, his lusts rule him that he is a slave, and not a King, and therefore the Apostle saith: let not sin reign in your bodies to obey it in the lusts thereof: That is; if it once reign, it will rule, and if it rule, you must obey whatsoever drudgery or slavery is injoyned you. Therefore labour to get strength in the Inward Man, And know also that you shall not only be free from the slavery of sin but you shall also keep your excellencie. And therefore it may be said of every one that is weak in the inward man as Iacob said of Reuben in the 42. of Genesis, Thou art become as weak as water: That is, 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 excellencie; if you would not lose, you must keep strength in the inward man: In the 1. Psal. the Psalmist sets forth the excellencie of that man that is strong in the Inward man. He shall be like a tree that is planted by the rivers of water. First he sets forth the proper∣tie of the spiritual man, he shall be green, secondly he shall be as a tree planted, that is that shall not easily be plucked up. Thirdly his perpetuitie: his branches shall shall never wither, That is he shall never grow unseemly. Fourthly his fruitfulness; he shall bring forth fruit in season that is he shall be fruitful in grace. But on the contrary, when a man grows weak in the inward man it will be far other∣wise with him, he will be like a tree that hath lost both

sap and root, leaf and fruit, set in an barren soil with withered branches and fruitless, fit for nothing but the fire: but if a man can keep the strength in the Inward man, neither reproach, disdain nor shame or the Divel shall be able to make a man miserable, Therefore keep the vigour of the inward man safe, whatsoever becomes of the outward man. And there is good reason why you should keep the inward man safe, because it keepes the soul and directs it to that right end. In the 1. Eccles. The wise man saith all things are vanitie and vexation of spi∣rit, That is when a man loseth his happiness in the In∣ward man, Though he keep the outward man secure, yet it is but vanitie and vexation of spirit. That is he goes be∣sides the rule he should go by: For there is a rule unto every creature that he is to go by, And the nearer the creature comes unto the rule, the more excellent is the crea∣ture, but if it go besides the rule it looseth its excellency. As for example the fire and water they are excellent crea∣tures if they keep to their rule, But if they exceed their rule, they become hurtful; so the rule of the soul is the law put into the Inward man, And the closer you keep to this, the more excellent you are. Therefore that you may keep your excellency, which you cannot do except you strengthen the Inward man, let this move you to a diligent attendance to it.

In the third place this may serve for direction, for you may say unto me, you have shewed us what this inward man is, And the differences betwixt the inward strength and the outward strength, And you have also laid down Motives to move us to strengthen the inward man: But alas how shall we strengthen the Inward man.

To help you in this work I will lay down some means, by the use of which you may be strengthned. But before I come unto the particulars it will not be amisse to stand upon the general, That is to perswade you a little, to desire to be strong: for if you could but bring your hearts unto this, but desire to be strengthned, it will be a great

means to move us to prevail against whatsoever may seem to hinder us from it. I say if you did but desire it, that is if you did but know the excellency of the Inward man, it would work a holy desire in you, and a true desire will let no means escape that will further a man. This is the same means that Christ useth to his Disciples when he would have them in love with faith, If you have faith saith he, but asmuch as a grain of Mustard seed, you shall be able to remove mountains. That is if you did but know the excellency of this grace of saith you would desire it, and if you did but desire it you would never rest till you had got it; so if you did but prize grace and the worth of the Inward man at a high rate, you should be sure to gain it. Therefore you know the promise in the 5. of Matthew, Blessed are they that hunger and thirst after vighte∣ousness for they shall be satisfied. Therefore if you would but bring your hearts unto this frame as to hunger after the strength of the Inward man, you shall have it, or if you can but bring your hearts to this temper as to desire and seek after the strength of the Inward man, you shall find it; as in Prov. 2. 7. If thou searchest for her as for silver, and diggest for her as for hidden treasure then thou shalt find her. That is, if thou didst but esteem the Inward man as men do silver, and prize it, as a rich treasure at a high rate, Then the effect would follow you, shall find it. So then if you will desire salvation, and happiness, and the strength of the Inward man, you shall have it, for you will never thrive in grace until you have a desire to thrive: grace will not grow till there be a desire wrought in the soul, for when men do not delight in the inward man, they never grow in grace and holiness. That is they are not as trees planted, that bring forth seasonable fruit, but are barren; do what you will to it, the soul is naught, for the spirit hath not yet tilled the heart, and sown in it the first beginning of the seed of grace which is an earnest desire after it. Now as it is good in the bodily ••••ckness to know the means of recovery, so in the

sickness and weakness of the Inward man it is good to know the means by which it may be strengthned: Therefore we will come to the particular means for the strengthning of the Inward man.

The first means to strengthen the Inward man, is to a∣bound in spiritual knowledge, because the more know∣ledge the more strength; for the spirit of Divine truth is the strength of the soul▪ for as the soul is unto the body, so is the word unto the Inward man: the body is dead without the soul, not able to do any thing, so the Inward man without the spiritual strength, which is wrought in the soul by the saving knowledge of the word is nothing but weakness. Therefore the Apostle saith 1 Pet. 2. 2. As new born babes desire the sincere milk of the word that ye may grow by it, That is knowledge in the word will make you grow strong in Christ; The contrary to this we see the Apostle upbraids the Corinthians with: 1 Cor. 3. 1. And in the Heb. 5. 13. because they were weak in knowledge he calls them babes; for saith he, He that is not expert in the Word of Righteousness, he is a Babe. Therefore labour to abound in spiritual knowledge that you may be strong in the Inward man: I presse this the more, because I fear many of you are weak, because you are ignorant, That is you want this spiritual knowledge; you know in our ordinary talk we count ignorance folly, That is, when a man doth any thing that he should not do, or would not do, if he did but understand himself; we say that man is weak in judgement, or it is folly: surely this weakness in the Inward man is folly indeed, and a man cannot shew his weakness more then to be weak in spiritual know∣ledge. And yet you must know that a man may have much knowledge, that is worldly knowledge, and the notional or speculative knowledge of Divine truthes, and yet be but weak in the inward man, for there is an artifi∣cial knowledge which fills the brain, but the spirit goes no further and descends no lower, That is, it doth not sanctifie that knowledge in the heart, and the inward man.

Again there is a knowledge of the spirit or experi∣mental, which is an operative knowledge and goes along with this other knowledge, and bends it to Sanctificati∣on, and is practical: but yet you must know, I say before you can be strong, there must be some proportion be∣tween the spiritual knowledge and the spiritual strength, as for example, one man eates and is fat and lusty, ano∣ther man eates and is still lean: so some have as much as others have, and yet are not so strong as others. And yet we say not but as the lean man is strengthened by the meat he eates: so he that hath weaker knowledge is strengthened by it: but where the Lord works by his spi∣rit the greatest knowledge, accordingly strength is in∣creased. Therefore I beseech you labour for a full mea∣sure of saving knowledge, that is, for a working, purging, operative and powerful knowledge, And this I do not onely speak unto you that are weak, but also unto you that are strong, that you be careful to adde unto your knowledge, for what is the reason that you do not grow in grace, but because you are not careful to adde more knowledge unto that which you have?

It may be you pick some good thing from some Ser∣mons, or from some good book, but presently you for∣get them, you do not make it your own by Meditation, it slips out of your memory again, and so doth you no good: but if you would be careful to adde unto it, you would grow stronger in the inward man then you do. And here is the misery of us that are spiritual Builders▪ other Builders when they have built a house, the owner lookes to it himself, and keepes it in reparations: but when we have done what we can to build up in the inward man, and think that you will put to your hands your selves; when we are to further the work of grace, you begin to pull down your buildings again your selves by your ignorant and loose lives, That is by following your pleasure, your sporting and gaming, and prophaning the Lords day. Therefore you must labour to grow in

knowledge if you will grow strong in the inward man.

The second means to be used, if you would grow strong in the inward man is this: you must be diligent in the use of all means, as the wise man saith, The hand of the di∣ligent maketh rich: so where there is much diligence in the use of the means of grace, there is much strength in the inward man: no men get spiritual strength, but they that are diligent, And therefore this is the reason that men are not strong in the spiritual strength, because like the sluggard you are not diligent in the use of the means. That is, you take no pains for grace, and therefore it is that you get no increase. for according to the proportion of your pains, so is the inward man strengthened, And as you use them more diligently, so you find the strength of them more operative and powerful: for it is in the soul as it is with the body: If you be not diligent and careful to feed the body, it will wither and consume away, and grow weak, so if you feed not the soul diligently, and use the means constantly, you will breed weakness in the soul, and the more remisse and secure you are in the perform∣ance of holy duties, the weaker you are.

It may be you think it will not weaken you to omit private prayer: but omit it once, and it will make you careless, and the more you neglect it, the more unfit and undisposed will you find your selves when you would, and your strength will abate. Or you think you may prophane one Sabbath, or you may take your pleasure immoderatly sometimes: but beloved it will make you secure, That is the more a man doth in this kinde the more he may do, For this is true in every act; every act inclines a habit, and a habit brings custom: so it is as true in good things, the beginning of good things brings many particular good things, And therefore if you can but get your hearts in a frame of grace, you shall find a supply of grace: because Christ saith, unto whom soever hath unto him shall be given; That is, he that hath grace, & is careful in the use of the means, by Gods appointment he shall thrive in

holiness, for if you once get but the beginnings of saving grace, and be industrious, and careful to imploy them, then 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 means, the in∣ward man will grow strong: but for the using of the means observe these Rules.

The first Rule that I would have you observe, if you would have the means effectual, is this: you must use all the means. If you use but part of the means you will not grow strong: for as it is with the body so it is with the inward man; for the health and growth of the body a man will use all means, labour and recreation. In health, for the whetting of the facultie; Physick in sickness. In a word he will use every thing that he may strengthen the body. Thus you must do for the strengthening of the in∣ward man, you must use all means, As hearing of the word, receiving the Sacrament, prayer, Meditation, conference, 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 on: It is wîth the in∣ward man as it is with a plant: If you would have a plant to grow, then you must set it in a good soil, you must dig about it and dung it and water it; but if you be careless where you set it, it will not prosper and thrive: even so if you do not add fatness of soil to the beginning of grace, That is if you do not use all the meanes, As the Communion of Saints, and prayer, and hearing of the word; the inward man will not grow strong, but wither and die that is you will be dwar••es in grace and holines.

The second Ruls, if you would have the means effectual, is this, you must look that you perform holy duties strong∣ly: for then the means do strengthen the inward man when they are don with strong affections, That is when a man useth them not remiss••ly and coldly: for remisse actions weaken the habit: As for example take, water

that is exceeding hot, and put cold water to it, and you will weaken it; so perform Holy duties and use the means of grace remissely; and they will weaken the habit to good, that is it will work an indisposition in the soul. Therefore do them strongly, with much zeal and fervency of affections that the inward man may grow strong by the performance of them.

The third Rule if you would have means effectual, Then you must be constant in the use of the means; for what is the reason there is so little thriving in grace, that men remain cripples in grace, but because they use the means of grace but by fits and halfes; That is they are not constant in a good course of life, they are still off and on: they shoot sometimes short, and at other times they hit the mark, That is they come seldom unto the means: Now and then they pray, and now and then they use the Communion of Saints; Now this inconstancie disableth the facultie, and weakens it, And therefore it is impos∣sible you should thrive in grace except you be constant. The Apostle Iames calls them unstable men; That is let these never think to receive strength in the inner man till they come to more constancie in good. Therefore labour to be constant in Prayer, in hearing, in Meditation, in the Sa∣crament, and in conference, which if you be not: you will not grow strong in the Inward man.

The fourth Rule, if you would have the means effectual is this, you must take heed of depending on the means without an eye to God in them; For know that the means without God is but as a pen without ink, a pipe without water, or a scabberd without a sword, That is they will not strengthen the inward man without God: for it is the spirit that puts life in the means: And yet you must not cut off the pipe from the well head, that is you must not depend upon God without the use of the means; but you must use both: First seek unto God, and depend upon him for the strengthening of the inward man, and withall use the means constantly, because, as water is carryed

from the well head through the pipe; And so from the pipe to many places: so the means are as pipes to con∣veigh graces unto the soul, therefore use them, and ••ut them not off by carelesness: if you do you will cut off the strength of the inward man.

The third means if you would strengthen the inward man is. You must get rectified judgements? That is, you must see that your judgements be right, for men do deceive themselves in their judgements; they think that they have strong judgements, and that they are able to judge of things, when indeed, they are marvel∣lous weak; And that you may not deceive your selves I will lay you down some signes of a rectified judgement.

The first sign of a rectified judgement is this, you shall know it by your constancy. That is, so much constancie in good, and so much is your judgement rectified: And on the contrary so much inconstancy, and so much weakness. As for example, when a man hath propounded a rule to himself & is not constant in it, it argueth that he is weak in his judgement, because he keepes not close to the Rule; That is, there are stronger or more arguments to the contrary, which makes him to fall away, and not sit down by the Rule; That is he is posed, because he is but weak in judgement: As for example suppose a man should come and proffer a man an 100. pounds not to leave such a practise, And another man should come, & offer him two hundred pounds to leave it. If the man be weak in judgement he will be drawn by the greater reward though it be to his hurt. Therefore if you would not be beaten off, and made to sit down by stronger Arguments, then you have in your selves, then you must get your judgements recti∣fied, which you shall know by your constancy in Holy duties, or whether a little profit or pleasure will draw you away: if you do, whatsoever you think of your selves: your judgements are weak.

The second sign whereby you shall know whether your judgements be rectified, is this, examine whether your

Passions be strong. Strong sinful passions argue a weak judgement; when the passions of a man are strong, it weakeneth the understanding, and therefore Paul in the Acts 14. when they would have made him a God he cries out. We are men subject to like Passions as you are, That is full of weakness. As if he should say; your vehement passions in this thing proves your weakness of judgement. Therefore labour to have strong affections to good: for the strength of affections come from the inward man: A∣gain the strength of the affections shew the abiding of the spirit in the soul. As in the 1 Sam. 11. 6. it is said that The spirit of the Lord came upon Saul and he was angry. That is his affections were strong for Gods glory. And in the Acts 4. 32. After they were filled with the Holy Ghost they spake boldly; That is they had strong affections for Gods glory; And therefore the spirit is compared to fire and oil: for fire that burns and consumes, and oil that mollifies and softeneth: so doth the spirit, therefore examine whe∣ther you burn in the inward man, That is see whether you have strong affections to good, if not your judge∣ments are weak, And again see what cheerfulness you have, examine whether your hearts are soft, tender and plyable, then it is a sign the spirit is there; It is true a strong man may have passion, but it is but now and then, that is, it continueth not, it is not alwayes, yet so much passion as he hath, it is so much weakness in him, therefore labour to overcome your passions.

The third sign whereby you shall know whether your judgements are rectified or no is this, Examine what contentment you have to bear losses and crosses, I gather this out of the Phil 4. I can (saith the Apostle) want and abound, I can do all things through Christ that strengtheneth me; examine then whether when you are abused and re∣proached for Christ whether you can bear it patiently; that is, can you be content to suffer reproach and dis∣grace for Christ? if you can; then it is a sign that you are strong in judgement: if not you are weak whatsoever you

think of your selves. In the Prov. 17. saith Solomon: A wise man is known by his dignitie: so I may say a man that is strong in the inward man is known by his bearing of re∣proach, without seeking for revenge again; this man is spiritually strong in judgement. Therefore try your judgements by your contentedness, and ability to bear the reproaches of Christ.

The fourth sign whereby you shall know whether you have rectified judgements is this, examine whether you find your selves easie to be deceived: if so it is a sign that you are weak in judgement. And therefore this is the Argument that Paul useth to women, that they should not usurp authority over the man, 1 Tim 2 12. I permit not a woman to bear rule, because she was first deceived, That is she is easilier deceived then the man in the judgement between good and evil. As for example, a man that is weak in judgement is like a childe, and you know children will be won with Counters & feared with bugbears so if you love the world and the things of the world, and are won by them, and feared with the losse of them: you are weak in judgement, That is you are weak in the inward man. Again in things that are good in themselves: if you use them immoderately, and then seek to excuse them by put∣ting a false gloss upon them you are weak in judgement. As for example; In studying the Law, the thing in it self is good; but if you by studying it seek to excuse your selves from strengthening the inward man, that you have no time nor leisure; you are weak in judgement because you are easie to be deceived. Therefore as you are affected with these things, and as they prevail with you, so you may judge of your selves.

The fifth sign whereby you shall know whether your judgements are rectified is this: examine whether you are in the times of tryal, as you are in these times; so you are either strong or weak, and so God esteems of you; for God esteems a man strong, as he is in the times of trial; Thus he approved of Abraham, for Abraham in the time of

tryal was strong, and Paul in the time of tryal was strong, and therefore God set a price upon them: that is he prized them at a high rate. Abraham is his friend, and Paul is his chosen vessel; 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 weakness in you: That is you are like a broken bowe, that will serve for shew as well as the best, but when a man comes to draw it, then it breaks; so some men seem to be strong in Christ till they are tryed; but when they are drawn up, then they break; That is, they have no strength to withstand sin: And therefore it is that God many times sends temptations and afflictions to try men; That is to see what is in them; whether they be such as they seem or not: not that he knowes not before; but because by his tryal others may know what they are, And here God makes a difference in tryals, some are tryed by small, others by great tryals, partly because Hypocrites may be known, and partly because he may stir up the godly to get more strength, As also warn them not to de∣pend on their own strength: therefore in the Isai 40 last: of strong they became weak. That is he that thought him∣self to be strong in his own apprehension is weak, and thus much for the third means.

The fourth means, if you would grow strong in the in∣ward man is this: you must remove the excuses and those impediments which hinder the growth of the inward man.

The first hinderance is this, when you spend your strength upon other things and not in the strengthning of the inward man: therefore you must be wise to take away those things that you spend most of your time about, and set them for the strengthning of the inward man; This is the reason you grow not: all your time and affections are so after the things of the world, and how you may grow strong in that; that you cannot minde heavenly things.

Again you hinder the growth of the inward man, when you set your mind & affections upon base and vile things, this hindereth the growth of the inward man: such a man is a weak man in grace. As for example, A man that hath mony to bestow at market, if when he shall come there, he shall bestow it upon bawbles and not upon the things he was sent to buy, this man were a foolish man, especial∣ly he knowing that he shall be called to an accompt for it how he hath laid it out: even thus and much more foolish are men, when they spend their time on their pleasure and lusts which are base things, and not in strengthning the inward man, they forsake a great prize that would in∣rich them, but because they want knowledge, that is, they are weak in the inward man, They are not able to judge of spiritual things. Therefore never bragg 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 poor before he came, that that might not hinder him from strengthning of the inward man, though that was a holy work. It was a good speech of one after he had spent much time in writing about controversies, at last concludes, I have (saith he) spent a great deal of time, but not in strengthning the inward man; the Divel hath beguiled me, but he shall never go beyond me any more, that time that I have I will spend to another end. It were wisdom in you to do the like. You that have spent and do spend your time upon trifles, and bawbles, that is, about your lusts, conclude that now for your time to come you gather your strength, and bend all your labours and pains to this end for the strength∣ning of the inward man, and say with your selves, we had a prize in our hands, that is, we had much time, where∣by we might have strengthned the inward man, but we had no heart, that is we were befooled, because we did not know the excellency of the inward man, But we will do so no more; The time now that we have shall be how we may be strengthned in the inward man, and grow in favour with God.

The second hinderance which must be removed, that is contrary to the growth of the inward man is strong lusts, that is, unmortified affections. There are inward hinder∣ances, which must be removed before the soul can grow strong in grace, these venome the soul, and keep off the stroak of the sword; That is, It keepes the plaster from the sore, As for example if a man be wounded with an arrow, so long as the arrowes head is in the wound no plaster will heal it. Now as it is thus in the outward man, so it is with the inward man: if you retain any lust, that is any beloved sin, and so come unto the ordi∣nances of God: you will come without profit, because the arrow head is yet in the wound, that is your lusts are unmortified, and so long you cannot be healed: this keepes the plaster off the sore. You know what pains the humors 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 evil humours of the soul, gather together, and begin to r••i••n, and bear rule in the soul, it is impossible that the soul should grow in holiness till they be purged away. Therefore be earnest with God to purge out those humours: whether they be profit or pleasure, or honour, or any thing, and in this doing you strengthen the inward man: and the stronger the inward man is the healthfuller the soul is. I say it is impossible you should thrive in the inward man so long as you retain any sin, and therefore our Saviour saith: how can you believe seeing you seek honour one of ano∣ther? That is if you prefer, the love of profit and re∣putation, and credit in the world before grace, how can you believe? that is how can you be strong in the inward man?

The fift means to strengthen the inward man is this: you must get spiritual courage and joy; That is you must get joy in the new birth. The contrary to this is Dis∣couragement, And again nothing so available to make a man strong as courage and joy; This was the means

that Nehemiah used in the 8 of Nehe. when he would build up the walls of Jerusalem he saith, Be not discouraged nor sorrowful, for the joy of the Lord is your strength: Nehemiah had a great work to do, and what argument useth he to make them to hold out, but this to be full of com∣fort and joy? That is: if you hold your courage you will hold your strength, and then the work will be easie unto you. And this we see by experience, That great courage where there is but little strength will do more then great means with little courage. Ioshua can do more with, a small army full of courage then with a great army with little courage.

Again I say to those that are travelling towards Hea∣ven, take heed of giving discouragements unto any; for this is the property of the Divel to discourage men, And therefore this is one way whereby he makes men to doubt of their salvation by affrighting them, making them to question Gods love towards them in Christ, that he may perswade them the way to Heaven is narrow and hard, and that God is pure and just withall. And thou art full of strong lusts and shall never subdue them. it will be in vain for thee to set upon them▪ hereupon a man is so dis∣couraged, that he neglects the mortifying of sin. But be not discouraged, for know that strength to resist the least temptations is not of your selves. That is, it is not your own, it comes not from any power of your own, but it is by the strength of another, Then for your comfort know that he that gave you power over a small temptati∣on is also able and willing and will certainly help you against a raging lust.

And so likewise for the performance of Holy Duties: though you find your selves indisposed to pray, to hear, or the like, you know that it is God that •…•…s the heart: that is he can of unfit make it fit, of unwilling make it willing, and remember the promise in the Luke 11 14. He will give the holy ghost to them that ask him. That is he will give such a supply of grace, that he shall be enabled

to withstand any temptation; Therfore if you would grow strong take heed of discouragement, and let one Christian take heed of discouraging another by any speech, action or behaviour, And let Ministers take heed of discouraging their flocks: for it is the propertie of false prophets to dis∣courage the people from God; And this is the sin of this Land, especially of prophane people that never think themselves well, but when they are casting reproachfull speeches against those that labor to strengthen the inward man; But this discovers a great deal of corruption in them, and it is a means to pull down the judgements of God upon them: But take heed of discouragements. That is be not cast down when you meet with such as will revile you and speak evil by you, this will weaken the Inward man.

The sixt meanes to strengthen the inward man is this, you must get faith, That is, you must labour to be strong in the Lord, you must go about all things with Gods strength, and not your own, and therefore the Apostle saith, when I am weak then I am strong: in the 2 Cor. 12. I rejoyce in my infirmities, that the Power of God may be seen in my weakness: That is, I rejoyce in those infirmities that discover my own weakness to God, that I may not put any confidence thereby in my self. Again I rejoyce in my infirmities and weakness: That is because hereby I feel my weakness, that I may go out of my self, and depend wholly upon God. Therefore when you go about any busi∣ness, or perform any holy action unto God, As you must do it in faith, so you must renounce all strength in your selves, and then God cannot but prosper your business, or whatsoever good you go about, when you go about it with Gods strength as Gideon did. And on the contrary the Lord hath pronounced a curse against him that shal go about any thing with his own strength: in Ier. 17. Cursed is that man that maketh flesh his arm. That is, that goeth about any thing in confidence of his own strength without faith in God; Thus you see that if you would be strong in the inward man, you must get saving faith in Christ.

The 7. means: If you would grow strong in the inward

man, is this: you must get the spirit: all other means will nothing avail you except you get this: for this is that that makes them effectual, and makes a difference betwixt men: Sampson was strong and so were other men, but Sampson was stronger then othermen, because he had the spirit, and it is said o•• Iohn the Baptist that he came in the spirit of Eliah. That is he had the same spirit that Eliah had, and therefore he had the greater efficacie. If Iohn had not had this spirit, he had been but as other men, therefore whatsoever you do, labour above all things to get the spirit, nothing will strengthen the inward man, except you have the spirit: It is the spirit that makes the inward man to grow strong. And thus much for the means for the strengthening of the in∣ward man; And for this point. Now we proceed:

The next thing to be considered is the means which the Apostle layes down, whereby they may be strengthe∣ned in the inward man; Is, to have the spirit; That he would grant you, &c. That you may be strengthened by the spirit in the inward man: That is, if you would knowwhat would strengthen you, it is the spirit: hence note this point. That

Whatsover saving or sanctifying grace, or strength of grace any man hath, It all proceedes from the sanctifying spirit: I say all saving grace, all strength of grace comes from the Spirit; Yet do not mistake me, as if I did exclude the Father and the Son, for they work together in every act; The Father works not without the Son, The Son works not without the Father: The Father & the Son work not without the Spirit, neither doth the Spirit work without the Father and the Son: for what one doth, all doe: But I ascribe the work of sanctification unto the Spirit: because it is the proper work of the spirit, to sanctifie, and he is the strengthener of all grace; That is all grace comes from the Father: as the first cause of all things, And then through Christ by the Spirit Grace is wrought in the soul; Therefore those 3. distinctions of the Trinitie are good.

The Father is of himself alone: the Son is of the Father, and the holy Ghost is of the Father and the Son: That is the Ho∣ly Ghost proceeds from the Father and the Son, and is sent into the hearts of his children to work grace and ho∣liness in them, and it must needs be so that the holy Ghost is the onely worker and strengthener of Grace, because proceeding from such an holy Fountain, as the Father, and the Son are, the fruit must needs be holy, and the way to get sanctification and holiness is to get the holy Spirit.

Now in that, that is sent to sanctifie, Two things are to be required;

First he that is sent to sanctifie must proceed from a holy Fountain; But the Spirit doth proceed from a most holy Fountain and pure, which is God; therefore it can∣not chuse but be a holy work that he worketh.

The second thing that is required in him that is sent to sanctifie, is this, that he subsist in sanctification. That is, that he depend not upon another for sanctification; but that he be able to sanctifie of himself: Now this is the excellencie of the holy Ghost; He is sanctification and holiness it self, that is subsisting in sanctification, and abounding in holiness, And therefore able to strengthen the inward man. But that you may more fully understand this point I will shew you how the Spirit strengtheneth the inward man working holines and sancti∣fication: And this will appear in four things especi∣ally.

The first way how the Spirit strengthneth grace in the the soul, Is this, By giving unto the soul an effectual, operative, and digestive facultie, that is, by rearing the inward man in the soul, and setting up the building of grace: And this he doth by shedding abroad in the heart the blessed effects of grace into every facultie, even as the blood is in used into every vain, or as the soul goes through every part of the body, and so gives life unto it: so doth the Spirit go through all the parts of the soul by

infusing spiritual life and power into them; therefore the Apostle cals it in the Ephes 4. his effectual power: that is he hath such efficacie in working that he infuseth spiritual life into the soul.

The second way how the spirit strengthens grace is this, when he hath set up the building, and swept every corner of the soul; Then he enables the soul to do more, then it could do by nature: That is by putting new habits and qualities into the soul; As first when a man can do no more then a natural man can do by nature, then the spirit fortifies and enables the soul to act holily and spiritually. As for example, any hand can cut with a cheesil or the like instrument: But if he can by it make a picture; this is a work above nature, No man can do it unless he have Art and Time about it; so when the spirit comes into the heart then it makes a man to do more then he can natu∣rally do.

Water you know of it self is cold, but if you would have it of another qualitie, then you must put a qualitie of fire in it: so the soul is dead and cold by nature: but if a qualitie of the fire of the spirit be added unto it, then it will be able to do more then it naturally can do: There∣fore examine what new habits and qualities be in you: that is, whether you have new habits of patience, love, hope, experience, That is, as patience begets experience, and experience, hope: so where the spirit is it doth beget new habits and qualities in the soul: by which it is able to do more then naturally it can do: as I said, it first builds the house, and sweepes the rooms, and then it fills and furnisheth the Roomes with new habits and qualities of grace.

The third way how the Spirit strengthens grace is this, when it hath given us new habits, then it enables and helpes us to use those habits to good when we have them, for herein appears the power and the excellencie of the spirit, not onely to give spiritual life and strength, but also to enable us to the use of that strength for the

strengthening of the inward man. There may be qualities and habits in the soul and yet want of power to use them. As for example a man that is asleep, he hath habits and qualities, but he wants power to use them, so it is with those that are not strengthened in the inward man. But he that hath the spirit, hath power withal to use those habits to good, therefore it is said that They spake as the spirit gave them utterance, that is they had power from the spirit to speak, to do and use those habits that were in them. Thus Sampson by the power of the spirit had power to use his strength, And in the Acts 4 32 it is said that the Apostles spake boldly; That is they had power. for you must know that there may be habits of grace in the heart and yet want of power, but when the spirit comes then it puts strength in the inward man to do; Thus it is said that the spirit came upon Saul, and he prophesied. That is, he was able to do more then before he could do, and yet know that you may have true grace, and yet now and then for the present want action, that is power to do yet is but then when the spirit seems to absent it self from the soul, and this was that which the Apostle speaks of Heb. 12. 12. Brethren you have forgotten the Consolation, That is, your spiritual strength may lie hidden, dead, and forgotten, but the spirit will return, and then you shall finde good again.

The fourth way whereby the spirit strengthens grace in the soul; is by giving efficacie and power unto the means of growth, which is a special advantage for strengthening of the inward man: for as he sets up the building, and fur∣nisheth the Roomes, and gives power unto the soul to use them: so that which makes all these effectual is this, when he gives power and efficacie unto the means that are for the strengthening of the inward man: Now you know that the word is the onely ordinary means to work new habits and qualities in us, that is to c••l•…•…s, and be∣get us into Christ, but if the spirit should not add this unto them, namely efficacie, they will never beget us into

Christ, Therefore this is the means to make all effectual, that is it gives a blessing to the means of grace.

The word alone without the spirit is, as I told you, as a scabberd without a sword, or b••t as a sword without a hand, that will do no good though you should stand in never so great need; therefore the A••ostle joyns them to∣gether in the Acts 20. he cals it the word of his grace, that is the spirit must work grace or else the word will nothing avail you.

Again prayer is a means to strengthen the inward man: but it the spirit be not joyned with it, it is nothing worth, and therefore the scripture saith, Pray in the Ho∣ly Gho••t: That is, if you pray not by the power of the Holy Ghost, you will never obtain grace or sanctificati∣on. The spirit is unto the means of grace, as rain is unto the plants, that is as rain makes the plants to thrive and and grow, so it is the spirit that makes the inward man to grow in holiness. Therefore it is the promise which God makes unto his Church in Isai. 44. 3. He will pour water upon the dry ground. That is, the heart which was before barren in grace and holiness, shall now spring up in holiness, and grow strong in the inward man, and this shall be when I pour out my spirit upon them, Therefore you see how the spirit doth strengthen grace in the soul, by setting up the building of grace in the soul, and then by furnishing the Roomes with new habits, and qualities of grace, And then by giving power unto the soul to use those habits, And then by giving a blessing unto all the means of grace.

The use of this stands thus: If the spirit be the onely means to strengthen the inward man, then it will follow that whosoever hath not the Holy Ghost, hath not this strength, And whatsoever strength a man may seem to have to himself: if it proceed not from the spirit, it is no true strength, but a half and counterfeit seeming strength; For a man may thus argue from the cause to the effect: That that is the true cause of strength must needs

bring forth strong effects, And on the contrary, That which is not the true cause of strength, cannot bring forth the effects of strength; so that no natural thing can bring forth the strength of the inward man, because it wants the ground of all strength which is the spirit: And there∣fore you may have a flash, or a seeming power of strength, such as the foolish virgins had in Matth. 25. which seemed to be strong in the inward man, but it was but a feigned strength, because they had not the spirit: It is the spirit, that must give you assurance of salvati••n, and hap∣piness, And I have chosen this point in regard of the present occasion, the receiving of the Sacrament, before which you are especially to examine your selves whether you have this or no, which if you have not then you have neither strength in the inward man, nor any right or in∣terest unto Christ. for I may well follow the Apostles rule. It is the sign of those that are Christs, they have the spirit: In the 1 Cor. 2. 10. The spirit searcheth the deep things of God, which he hath revealed unto us by his spirit. And in the Ephesians 1. You were sealed with the spirit of Promise; and in the Rom. 8. That they should be raised by the spirit which dwelleth in them, and again, As many as are led by the spirit of God, they are the sons of God. Thus you see that it stands you upon to examine your s••lves whether you have the spirit, but above all places there are 2. places which prove the necessitie of having the spirit. The one is this place which is my Text: That you may be strengthen∣ed by the spirit in the inward man; and the other place is that which Saint Iohn hath in the 1 Iob. 3. 14. By this we know that we are translated from death unto life, because we love the Brethren. That is, if we be united in the bond of love, that is a sign that we have the spirit, and having the spi∣rit it is the cause that we are translated, that is, changed, we must be changlings from sin to grace, before we can be saved. Therefore examine, what effectual spiritual strength you have: what spiritual love there is amongst you; And so accordingly you may judge of your estates

whether you have any right or interest unto Christ, And that I may help you in this thing I will lay down some signs by which you may know whether you have the spi∣rit or no.

The first sign whereby you shall know whether you have the sanctifying spirit or no is this: if you have the sanctifying spirit you will be full of fire; That is, it will fill you with spiritual heat and zeal, now if you find this in you, then it is the sanctifying spirit and therefore Iohn saith of Christ in Matth. 3. That he will baptize them with the spirit and with fire; That is, he will baptize them with that spirit, whose nature is as fire, that will fill you full of spiritual heat and zeal, and therefore it is said in Acts 2. that they had tongues as of fire, And again it is said, That the Apostles were stirred up with boldness to speak; That is, when they saw God dishonoured, this spirit kindled a high zeal in them, that is, set their hearts on fire: it set their tongues on fire. when the spirit enters in∣to the heart of a Christian, it will fill it full of zeal: the heart, the tongue, the hands, the feet and all the rest of the parts will be full of the heat of the spirit: for it is impos∣ssible that any man should have true zeal except he have the spirit. Therefore it is said that they spake with New tongues us the spirit gave them utterance, that is they spake with a great deal of zeal of another nature and qualitie then they did before.

Well then examine what heat and zeal you have in your actions: so much heat, so much spirit; He shall Baptize you with the spirit and with fire; That is. if you have the sanctifying spirit you shall know it by the zeal that is in you in the performance of holy duties.

Therefore I say it is an excellent sign, whereby a man may know, whether he hath the spirit or no: Now that a man may know by this, I will make it clear by this ex∣ample. Take a bottle that is full of water, and another that is full of Aqua vitae, look upon them outwardly and they are all of one colour: but if you tast them, the one is

hot and lively: the other is cold and raw: So look unto the formal outward actions of wicked men, they have the same colour which▪ the actions of holy men: but if you tast them, that is examine their lives, and search into their hearts you shall find a great difference; It may be they may seem to have light and heat in them, but they want this Spirit; for they have neither a loathing of sin nor power to resist sin. They may put a false colour upon their actions but it will not hold, And by this they may re∣strain lusts for some end; they cannot Master and subdue them: and it may heat a part of his heart, but it cannot heat all his heart: But where the sanctifying Spirit comes, it heats all the soul: That is, it kindles a holy fire in all the faculties to burn up sin that is there. Therefore this was the difference between Iohn the Baptists Baptisme and Christs; Iohn could baptize them with water, but Christ with the Spirit and with fire. Therefore examine what heat there is in you against evil, and what zeal there is in you to good: Are you cold in prayer, in conference, in the Communion of Saints? it is a sign that you have not the Spirit: It may be you read, hear, pray and confer••; but see with what heat you do them; is it with you in these things as the Apostle would have you to be in earthly things in the 2 Cor. 7. 30. 31. To sorrow as if you sorrowed not, to use the world as if you used it not; That is, do you perform holy duties with that coldness, as if you cared not whe∣ther you did them or did them not? Do you hear, as if you heard not, and do you receive the Sacrament as if you received it not, do you pray, as if you prayed not? do you love, as if you loved not? then surely you have not the Spirit; And on the contrary if you find spiritual heat and zeal in you, a nimbleness and quickness to good••▪ it is a sign that you have the Spirit: ••or it is the propertie of the Spirit to heat the so••l, therefore the Prophet saith, The zeal of thy house hath even eaten me up; That is I have such a measure of zeal wrought in me by thy Spirit that I can∣not see thee in the least measure dishonoured but I must burn with zeal: Therefore examine your selves what zeal

you have for God and godliness. Are you hot for the things of this world, and cold for grace and holiness? Then whatsoever you think of your selves yet, you have not the sanctifying Spirit. There is not a holy man or wo∣man, that belongs unto Christ, but they have this holy fire in them: And yet I would not have you to mistake me, as if every Christian did attain unto the like heat and zeal as others do, for you must know, that some have more, and some have lesse, according to the measure of the san∣ctifying Spirit that they have: but this you must know, that you must be full of heat, full in some measure, answer∣able to the measure of the sanctifying Spirit: but if you find no heat at all in you: then you have not a grain of the Spirit in you; Not to be hot is to be luke warm: and luke warmness is that which God hates: it is a temper mixt of both heat and cold: loathsome to nature, and odious to God, and therefore in Revel. 3. Because the Laodiceans were neither hot nor cold, but luke warm, that is, they had nei∣ther heat to God: nor were so cold as to forsake the Truth; That is, sin and holiness stood in arbitration to∣gether and they had as good a minde unto the one as unto the other; Now because it was thus with them, therefore saith God I will spew them out: and in the next verse he exhorts them To be zealous and amend: That is except they labour to be hot in the Spirit, they cannot be saved. Again in Titus 2. it is said by the Apostle, That Christ died that he might purchase to himself a people zealous of good works, that is, this zeal must not be a constrained zeal but a willing zeal; And if there were no other motive to move men to be zealous but this, because Christ came to redeem them for this end that they might be zealous of good works for his glory: if there be any spark of the fire of grace in us, it will burn at Christs dishonour: And if Christ came to this end to make men zealous: then sure∣ly Christ will not lose his end: but they that Christ will save shall be zealous. Therefore I beseech you labour to be strong in the inward man, and labour to get the Spirit that

you may be zealous. But alas men think that they have drunk too much of this cup of giddiness; That is they think they need not be so zealous as they are; but I say if you be not, it is a sign that you have not the Spirit; especially it stands men now upon, if they have an holy zeal in them to shew it. I say it is time you should, when you see such halting between two opinions: shew your zeal by hating and abhorring Poperie, and labouring to draw men from it, especially now when we see men so desirous to go into Egypt again: which is to be lamented in these dayes: for which the Lord hath stretched out his hand against us; But where is our zeal? That is what spiri∣tual heat is there in us? where are those men that at such a time would have been hot and zealous? where are the generation of these men? surely they are all gone, for there is no heat nor zeal left: It is true we abound in know∣ledge: that is we have the same knowledge that they had, but we want their zeal and Spirit: and we have the same gifts, but we want their spirit; Therefore let us now shew our selves to be in the Spirit: that is to have the Spirit in us by our zeal against evil.

But you will say that many holy men that have the Spirit yet they are not so hot and zealous against evil but are marvellous mild and patient.

First, to this I answer; that holy men may have pits wherin they may be faln, I say they may have dross as well as gold, and hence they may be driven through a strong passion and lust, not justly to scale sins aright, whence ariseth remissness, and neglect, both in doing good and resisting evil; But this in a regenerate man I call but a passion, because it continues not; for prayer and the Preaching of the pure word will recover this again: that is it will recover his strength, and make him zealous a∣gainst sins. But if you see a man (what profession soever he makes of Christ) that can wink at sin and not be moved at it, and the word nor prayer do not kindle this holy fire in him, Then plainly that man is a dead man, there

is no spark of holiness in him; Therefore I may say to every such holy man, as they were wont to say to Han∣nibal, that he hath fire in him, but he wants blowing; so I say unto you: if you have the spirit you have heat in you: but if this heat do not appear at all times or at sometime, it is because it wants blowing: for when they have just occasion to exercise the strength of the inward man for Gods glory, they will shew that they have zeal in them, and are hot, and lively to good and not dead in sin, As for example: this is the difference between a man that is dead and a man that is in a swoon: the man that is in a swoon; if strong waters and rubbing of his joints do not recover him, it is a sign that he is dead: so if the word will not work in you, but you remain senseless and dead without spiritual heat in you, it is a sign that you are more then in a swoon, that is you are al∣ready dead in the Inward man. It is said of the Adamant, that it will not be heated with fire: so I say of you if the word will not heat you when you are rubbed with it, it is a sign that you are like the Adamant dead unto grace.

Secondly, to this I answer, that howsoever some men that are faithful, are not so zealous, it is true, yet I say it is no good argument to say, that because counterfeit drugs and wares have the same sent and smell that good wares have, therefore they are as good: or that the good wares have not the like; It were better to say that they have the fame: but the difference is in this that they have a false die, and glosse upon them 〈◊〉〈◊〉 so••l, say there is false and counterfeit zeal, and there is a true zeal; That is, there may be a zeal without heat, as a Painter may Paint the similitude and proportion of fire, but he cannot give heat unto it; or as there may be pieces of coin counterfeit as well as pieces of true Metal: so there may be a counterseit fire as well as true fire; So I say men may be sanctified, and yet be mild and not of a hot and fierie disposition; That is, they do not so burn in the Spirit as others do: It is not therefore good to conclude, that it matters not whether you be zealous or no: for howsoever it be true

in him, it may be false in thee: And know also that this weakness is joyned with much holy zeal, though it be not outwardly expressed; for certainly as where true fire is there is heat, so where there is the Spirit, there is zeal. Therefore examine whether you have heat in you: if you have not you have not the Spirit.

The second sign whereby you shall know whether you have the sanctifying Spirit or no is this: if you find that you are not onely able to do more then you would natu∣rally do; But you have also holiness joyned with it; this sign I make of two parts: because a man may do ma∣ny things that carry a shew above nature; and yet want holiness: but if they be above nature, and then have holi∣ness joyned with them it is a sign that you have the san∣ctifying Spirit.

First, I say it will make you to do more then you could do by nature, that is it puts another manner of strength in you by which you are able to do those things which before you were not able to do: As for example, it will work in you a Patience above a natural Patience; This we see in Christ himself when he was crucified, he open∣ed not his mouth: he was like a Lamb; That is he had more then natural patience: also this is true in Paul, Peter, and the rest of the Saints; also it works in us love above a natural love, therefore it was said that Christ was full of love, and had compassion on the multitude. Again it works joy in a man beyond natural joy; this we see in Paul and Silas, when they were in prison, they sang for joy. And the Disciples in Acts 4. Rejoyced that they were thought worthy to suffer for Christ. Again it works in a man boldness, above a natural boldness, and there∣fore it is said in Acts 4. That they preached the word with great boldness; That is with a boldness above a natural boldness. And so Luther he was endued with a Spirit of boldness: else he would never have been so bold in the defence of the Truth, if he had not had another spirit in him. Again it works in a man wisdom above a natural

wisdom, and therefore 1 Sam. 18. it is said of David that the Spirit of the Lord was with him, therefore Saul was afraid of him; And so Abimelech feared Abraham be∣cause he saw a great measure of wisdom and discretion in him: Again it works in a man strength above a natural strength, because to the strength of nature they have ano∣ther added; Again it will make you see above a natural sight; Therefore it is said they shall not need to teach one another, but they shall be all taught of God: That is, they shall see into the excellencie that is in God. Therefore examine your selves whether you have the Spirit or no, by this, for if you have the sanctifying Spirit then you shall be able to keep down lusts, to have power and abi∣litie to sanctisie the Sabbath, power to pray, power to hear, power to confer, power to meditate, power to love, power to obey all above nature; and a power to forsake life and libertie, riches and honour, pleasure and all things, which no man will do, except he have the Spirit.

Secondly, as it gives a strength and an excellent qualitie above nature, so it adds unto it holiness, that is, it puts a tincture of goodness upon all your actions, it warmeth the gifts of the minde, and puts the heart in a frame of grace: many men have a kind of strength but they want holi∣ness and sanctification with it; Now a man is said to be a holy man, when the soul is separated and divided from things that are contrarie to its salvation and happiness, and joyned, And then joyned and united unto Christ wholly and totally. Then, and not until then is a man a true holy man, it is with a holy man in this case, as it is with a spouse, she is separated from others and united to her husband, are joyned to the Spirit, have holiness with it, and separated from sin. The vessels in the time of the Law they were holy vessels, be∣cause they were appointed to Gods worship, in like maner when the Spirit comes into the heart, it sanctifies it and makes him a holy man by making him in all his aims and ends to pitch upon Gods glory; And this can no man do

till the spirit of Christ be his. In Cant. 6. 3. The Church saith I am my Beloveds and my Beloved is mine. That is be∣cause he is my husband, and I am his spouse, therefore I will labour to be like him in holiness. And our Saviour prayeth for this holiness for his Disciples, In Ioh. 17. 17. Sanctifie them through thy truth, thy word is Truth. That is, the word is the means to work holiness in them: when they want holiness they want all things, for when profit and pleasure comes, then the Spirit of holiness is as it were plucked from them: but when they have the Spirit, then they see the vanitie of these earthly things, & 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 shewes him the vanitie 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, be∣cause they have the Spirit of discerning.

Now examine what strength above nature, what con∣junction of holiness have you with it: what Spirit of discerning have you? are not these things in you? then you have not the Spirit.

The third sign, whereby you shall know whether you have the Spirit or no, is this. examine when and by what means it came into thy heart. This is the sign that the Apostle makes in Galat. 3. Did you (saith he) receive the Spirit by the work of the Law or else by Faith preached? That is, if you have the Spirit then tell me how you came by it? how and by what means came he first into the heart.

But here all the Question is how a man may know, whether the Spirit be come into the heart in the right manner or no.

To this I answer, That this you must know, that the onely means to receive the Spirit into the heart: that is the right conveyance of the Spirit into the heart, is, by the word purely preached. That is, 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.

• 1. By the Antecedent.
• 2 By the Consequent.

First I say you shall know it by that which went be∣fore: I say if the spirit hath been brought into the heart by the word, then there will be a deep humiliation wrought in the soul for sins, And then Christ and the Spirit comes into the heart & begins to cheer up the dejected sou, and hereupon there will be a through change wrought in the whole man: and it must needs be so, because the nature of the spirit is first to pull down what mans corruptions have built, And then to lay the foundation of the spiritual building, Humilitie. And then afterwards to rear the buildings of grace in the soul. As for example, if you would know whether the plants receive vertue from the Olive, or no, Then you must know that first they must be cut off from their own stock, and then they must be ingrasted into that, and then see whether they have the fatness of the Olive, and then whether they bear the Olive leaves. So a Man that hath not received the the spirit by the word, he shall see it by the ripeness of sin, the corrupt branches, the bitter fruit, that comes, and is brought forth by him. But on the contrarie if the word by the spirit hath cut you down and humbled you throughly by the light of your sin, and then ingrafted you into Christ, by working in you a saving a justifying faith, and if it hath made you fat and well liking in grace that you have brought forth better fruit then you could do before, then surely the spirit came into the heart the right way and works, in the right manner: but as I said it will first humble you by the word: as in Iohn 1. 8. The Spirit shall reprove the world of sin of Righteousness; and of judgement. First he will reprove them of sin to humble them. Secondly of righteousness, because they have not believed the all-sufficiencie of

Christ. Thirdly of judgements, that they might change their opinions, that they might do those things, and bring forth that as fruit is agreeable to Gods will.

Secondly consider the consequence, that is look to the thing that followeth the spirit where it comes in. Where the spirit comes it works a through change in the soul: I call it not a bare change but a through change: for as there may be a glistering shew of something like gold that is not gold: so there may be a cessation and a change from sin but not throughly or heartily, and so not at all, for what will it avail Herod to forsake some, and like of Iohn Baptist in some things well, if he will not forsake all, and like of Iohn Baptist in reproof of all: In like man∣ner, what if you change your opinions of some sins, That is, what if ye esteem some sins to be sins indeed, if you have no the like opinion of all, whatsover you think 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 through change wrought in you, That is, whether you do not esteem every sin to be sin, but also what spiritual life you finde in you; I say you shall know whether the holy spirit, be in you by this, if you find your own spirit dead in you, and Christs spirit quick and lively in you, And this you shall know also by your affections, That is, if you have other affections both to God and Christ, to holiness, and to the Saints then you had before, it is certain 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 live ano∣ther kind of life then he did before. Thus it was with Paul in 2 Gal. 20. I live, but not I, but Christ in me. That is, there is a proportion and likeness between the life of a Christian and Christ. That is, when the spirit enters into the heart, Then it will begin, to put off the old man, and to put on the new man, it will put off their own power, and strength to good, and put on Christ onely.

Yet mistake me not: I say not the substance of the soul is changed, for the soul in substance is the same as it was before. But here is the difference, when the spirit comes, it puts new qualities and habits unto it, it alters and changes the disposition of it, it gives it that sense which before it felt not, and the sight which before it saw not: hence it is throughly changed in regard of the qualitie, and disposition of what it was, and yet in substance remains 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 unpliable; but now it is hot, 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 spiritual life into all the parts of the soul, and therefore it is said, if the Spirit of Christ be in you, the body is dead as touching sin, but the Spirit is alive: That is, he is like a tree that wants both sap and root: or as a man that is dead that wants a soul: he is now dead whatsoever he was before; Therefore examine if this thorow and great change be you: see then what death there is in you to sin, and what life unto holiness: I call it a thorow and great change, because a little one will never bring you into such a frame as to be fit for Heaven: And again the Apostle cals it a great change in Rom. 12. 2. Be you met amorphosed; That is throughly changed, new moulded again: In the 1 Cor. 3. You are (saith the Apostle) changed from glory to glory: and therefore consider that every change will not serve the turn: but it must be a great change, the changing of Christs spirit for your own spirit: which if you have, then shall you come out of every affliction, & every difficulty like gold out of the furnace, like cloth out of the die: of Lions you shall be made Lambes, of Serpents Doves: Therefore see if this change be in you or no. If this change be in you, Then when your old guest, that is your old lusts shall come and find

that their old companions be cast out of doors, and that the soul is swept and changed, they will not stay, but seek abiding elsewhere. And on the contrary if your opinions of sin be the same: if you have the same lusts reigning in you, if you use the same evil company, and have the same haunts that ever you had, you have not the spirit; And so long as you remain thus, do you think 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, labour to get holiness.

The fourth sign whereby you may know whether you have the spirit, is this: If it be but a common spirit. you shall find, that it will do by you, as the Angels do by as∣sumed bodies. They take them up for a time, and do ma∣ny things with them to serve their own turns, but they do not put life into them: So in like manner examine whe∣ther the spirit makes you loving men, or no. That is when the sanctifying spirit shall joyn with the soul of a man, it will make him do sutable things, and brings forth sutable actions. The body is dead without the soul, so the soul hath of it self no spiritual life to good without the spirit: Therefore that which Paul speaks of unchaste widowes that they are dead while they live: so I may say of eve∣ry man that hath not the Spirit: they are dead men, dead to good, to grace, to holiness. I say there is no life with∣out the Spirit, Men are not living men, because they walk, and talk, and the like, but they are living men that live in the Spirit and by the Spirit: And on the con∣trary there is no true life, neither are men to be esteemed living men that want the spirit: Now the difference be∣tween the assumed bodies, and the bodies which have the souls joyned with them, are these; By the examin∣nation of which it will appear that the most men which think they have the spirit, are deceived with the com∣mon spirit, That is beause they do the actions of assumed bodies.

The first property of an assumed body is this, we have

but an assumed body of grace and holiness, when in the practise of life we take unto our selves the things that are evil: and leave the things that are truely holy and good. I do not say when I hate good, but when I prefer evil be∣fore good, setting it at the higher end of the Table, and serving it first, and attending on it most. That is when holy duties become troublesome, and wearisom unto you, when it goes against the hair, as we say, that they crosse our nature: and yet you will not crosse it for the love of Christ: when it is thus with you, whatsoever you think of your selves, you have not the sanctifying spirit, but a common spirit without life▪

The second propertie of an assumed body of grace, is if you have it not in a feeling manner. The sanctifying spirit works a spiritual sence and taste in the soul. That is, if you have the sanctifying spirit, then holy things will have a good taste, it will be 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 be a daintie thing, and it will be without a good savour: therefore examine, what taste of good you have: whether you can relish grace or no: if not you have not the sanctifying Spirit but an assumed body and shew of grace, That is, a com∣mon spirit without the life of grace.

The third propertie of assumed bodies, they are uncon∣stant: That is, assumed bodies walk for a time but they walk not alwayes: even so if you have but a common spirit you will not be constant in good, but off and on from the Rule: A man that is living in Christ, you shall find him living and moving, and doing the Actions of the new man. A man that hath a common spirit may do some things that are good: he may keep, and press down sin, for a while, but not alwayes, nor then neither as it is sin, but because it crosseth his profit or pleasure, or some such thing: Again he may have some taste or relish o

spiritual things, But he is not cleansed or purged by them. Again they may walk as a living man walks, That is perform holy duties, but they are not constant in holy duties; neither do they perform them in obedience, but out of self love. That is they are still ebbing, and seldom flowing. They omit ostner then they perform. There∣fore let me exhort you all. You that are alive, and have been dead, be you careful to prize your life: And you that have been alive, and now are dead; That is, you that have faln from your holiness and zeal, and have lost your first love, and strength, labour now to renew it again: But you that are alive and yet are falling, let me exhort you to strengthen the things that are ready to die. If there be any here such, let them now humble themselves, and seek the spirit with earnestness, That they may be re∣newed, That they may be strengthned, and quickned to good, and received to favour again; 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: In Rom. 6. it is said: That they that die in Christ shall live in him. That is, if you once live the life of grace, and have received the sanctifying spirit, you shall never die, 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 he should abide with them for ever; Therefore examine if the Spirit do remain in you, and make you constant in good: if not it is not the san∣fying spirit.

The fifth sign whereby you shall know whether you have the sanctifying Spirit is this, examine whether it be the Spirit of adoption, That is, if it make you to call God Father, Then it is the sanctifying Spirit: in Galat. 4. 6. We have received the spirit of adoption whereby we cry Abba Father; That is, this is the property of the holy man: no wicked man can call God Father, because he hath not any such relation unto God, he neither loves God, nor God loves him. The Apostle saith unto the Church,

I do this to prove or know the naturalness of your ••••ve. That is, they that have the spirit, they have as it were a natural in∣clination wrought in them to love God again, to delight in God, and in the Communion of Saints. And there∣fore our Saviour saith in Iohn 4. It is my meat and drink to do the will of my Father. That is, he that hath God for his Father, will serve him willingly without constraint: as willingly as a man will eat and drink, without wages; that is he needs not to have wages to do that: so he that hath the spirit, he will delight in doing Gods will, he will serve God though he should give him nothing. And in this that God is our Father, it will raise some like affecti∣ons in us to love God again; so likewise in prayer to have God to be our Father, it likewise raiseth Son-like affecti∣ons in us, whereby we do not only believe that the things we pray for, we shall have, but we have also boldness to come unto him as unto a Father, which no man can do till he have this spirit of adoption. Therefore ex∣amine with what confidence, and boldness you pray, with what reverence you hear, with what affection you love. That is examine, whether you have the spirit, that doth make you to call God Father.

The sixt sign whereby you shall know, whether you have the spirit or no, is this; you shall know it by the manner of working. That is, if it change you, and lie combating in you: as in Galat. 5. The flesh lusteth against the spirit and the spirit against the flesh; That is if you have the Spirit, you will have continual fighting, and striving in the soul, and this will not be onely against some or more particular lusts, but against all that it knowes to be a sin. I say not onely that there is a striving or a suppressing, but it is by way of lusting: Be∣cause a natural man that hath not the sanctifying spirit, may keep down a lust for ••••me by-respects, but it is not from a 〈◊〉〈◊〉, That is, it is not because his heart hates it, o•• •…•…sses it by another power then a natu∣•…•… 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 love of sin still▪ But the opposing

and resisting of sin in the godly, is by way of lusting, be∣cause they hate the sin, and they fight against it with courage.

Therefore examine what lusting there is in you, that is what hating of sin, and then see with what courage and power you go about the subduing of it; It is said that Iohn Baptist came in the spirit of Elias: that is he came with that spirit, that is full of power; I say you will fight faintly against sin except you have the Spirit: when the Disciples had received the Spirit, in Acts 4. They spake with great boldness: That is, they had greater power to speak then before. Therefore the Lord exhorts all men in Isai. 30. 3. Trust not in them they are men and not Gods; As if the very name of men were weakness, That is they are men that 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 seek for all spiritual power to good by God, and examine your selves what power you have; when you pray, what power have you to go through to the end? when you hear, what power have you to edification? when you see evil, what power have you to avoid it? when you are offered the pleasures and profits of the world, what power have you to forsake them, if they may prove hurtful unto the in∣ward 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 working of it.

The seventh sign, whereby you shall know whether you have the sanctifying spirit or no, is this; you shall know it by your carriage in your words and actions, and by your Christian like walking, and holy conversation. And this is the same the Apostle speaks of when he would as∣sure them of their resurrection to life in Rom. 6. If you die with Christ, you shall also rise with him again: That is, if your actions be the actions of the spirit, proceeding from the in∣ward man, and have some resemblance of Christ, then you

shall rise again, and live with him. And in Rom. 8. he comes to the works of the spirit. So many (saith he) as are led by the Spirit, they are Sons of God; That is they are led unto all holy actions and the duties of sons, and then he comes in Galat. 5. unto the fruits of the spirit; The fruits of the spirit, are love, joy and peace, &c. well then, examine whether you have the spirit by the actions of the spirit, and by the working and fruits of the spirit, and by the teaching of the spirit: For it is the Spirit which is the doctor of the soul, that teacheth it all spi∣ritual and saving knowledge; and therefore the Lord saith you shall not need to be taught of any other, for you shall be all taught of God, that is, mens teaching will never be effectual to work grace and holiness in you, except God teach by his spirit.

Now you must know that there is a two fold teach∣ing;

First there is a teaching of beast by man, that they may be serviceable unto men: by this to put men in mind of the spiritual teaching; God hath put such a power in the creatures that they cannot chuse but they must do it, there is a necessitie 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 minde, and therefore the Apostle saith that you need not teach you to love: for you are taught of God to love one another. That is, there is a necessitie laid upon you, and therefore you must needs love.

I grant that sometimes a thief may be in the high way, but it is for a bootie, and a holy man may be out of the way, That is, slipt aside; but here is the difference, the one sets himself of purpose to do evil: and the other is inforced unto evil unwillingly. And you shall know the difference between these two; in these 2. things. If a holy man have gone besides the way, as soon as the pas∣sion or temptation is overpast, he will return again into the right way; he will not go forward, nor stand still,

but he will return: But the other though in some sence he knowes it, and is told he is besides the rule, yet he cares not, he will go on forward.

Therefore examine, what fruits of the spirit you bring forth, and what wayes you delight in. Are you in the way of holiness? do you delight to pray, to hear, to re∣ceive? do you love God, and Christ, and the Communion of Saints? Then it is a sign that you have the Spirit. But on the contrary if you follow drunkenness, and un∣cleanness, and prophaning of the Sabbath, in gaming, and in sporting, and idleness, you never had the Spi∣rit.

Again, consider what are your walkes, that is do you follow your old evil haunts now as fast as ever you did? it is a sign that you have not the Spirit.

Again, think not that it will excuse you to say, that whatsoever your actions be, yet you have good hearts: for you must know that your hearts are far 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 it sends forth holy speeches and actions in the life.

The working power of the spirit is excellently set forth in that passage between Eliah, and Elizeus: in the Kings: It is said that Eliah cast his mantle about Elizeus: presently he cries out, let me go first (saith he) and take leave of my Father, and then I will go with thee. Eliah might well have reasoned thus with him: what have I done un∣to thee, or what have I spoken unto thee, that thou should∣est thus reply unto me, as if I tied thee unto the contrary? Said I any such word unto thee that thou mightest not go? But there was a necessitie laid upon Elizeus by the spirit to go with him, and therefore he could not chuse but break out into these words: That is, the spirit now entred into his heart, that he was not now his own man, he must now go where the spirit would have him, and do that which the spirit bid him: and so we see in Act. 4. 20.

when the Jewes came to Peter, and commanded that he should not preach Christ unto them, he answereth that he cannot chuse, but he must preach Christ; And in the be∣ginning of the chapter you shall see the reason of it. They had received the holy Ghost, and they spake boldly: There∣fore you see, the spirit is not idle, but marvellous work∣ing, 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 seems to be dead in the heart, therefore it is not alwayes working.

To this I answer that the propertie of the spirit is al∣wayes to work, and it doth alwayes work: but he may sometimes withdraw his actions of growing, as when a Temptation comes, which before you have resisted; but now you are taken with it, then the spirit seems to absent himself by withdrawing his power, but notwithstanding he works still: for in the instant there is lusting, and labouring in you against it: and afterwards he gives you power to return again. Again it is not alwayes thus with you: but sometimes onely. Thus much for the first use.

The next use stands thus: if the holy ghost doth strengthen us in the inward man, then let me above all things exhort you to seek the spirit: because it will strengthen you in the inward man. For what would a man desire either for the outward or inward man, but if he have the spirit, he shall obtain it? Would a man be en∣abled to pray, would a man be enabled to bear losses and crosses, would a man master particular lusts, is a man in bondage, and would be set at liberty from sin, is a man spiritually dead and benummed, is a man spiritually af∣frighted with sin, would a man walk as a Christian man ought to walk, would a man be enabled to every good work, would a man love, in a word, would a man do any thing that is holy and good? Let him get the Spirit, and he shall do these, and much more. Thus much for the general what the spirit can do for a Christian. Now

I come unto the particulars what the spirit will do unto them where he comes, and those I will reduce in these four particular things.

The first benefit is this which a Christian gets by en∣joying the spirit. That it puts the heart in a good frame of grace, I say that the spirit, and the spirit onely doth this: And I speak of them onely that have the spirit: That it sets the heart in a frame of holines and new obedi∣ence which nature cannot do, because it keepes it in suspense; That is, the flesh suffereth it not to do what it would, as to break the stubbornness of nature; the flesh will make you very industrious and painful in evil. But the spirit will restrain your libertie in evil: That is, it will not suffer you to do what you would; though the lust and the temptation be violent to carry you away af∣ter it, the spirit will not suffer you to be carried after that manner so long as the Spirit lives in the heart; but if once the Spirit depart out of the heart; then he be∣comes as weak as water. Thus it was with Reuben in Gen. 44. Reuben is become as weak as water: and he became thus after he had defiled his fathers bed: that is when lust and opportunitie met together, they took away strength: and it weakens us, because it drawes away the affections from good. But when the spirit comes then it casts us into another frame, as appears if we do but compare these two places together that in Iames 4. 5. with that in Act. 20. 22. Saint Iames saith; That the Spirit lusteth after envie. That is, it laboureth to carry us headlong unto the com∣mitting of sin and to the doing of that which is evil; but then comes the sanctifying Spirit and it stayes us, and makes us to lust after God, that is, it bindes up your spirits, suffers us not to do that which other wayes we would do.

Therefore examine whether you are bound with ano∣ther Spirit that you cannot do the evil that you would do: then it is certain that you have the holy Spirit. Therefore Paul in the place forenamed said that he was

bound in the Spirit for Ierusalem: as if he had said, the spirit of God bound up my spirit to go, that I cannot otherwise chuse: Therefore, what do you mean to break mine heart? what do you mean to hinder me? I tell you there is a necessitie laid upon me by the Spirit that I must go, whatsoever death befals me. For it is the office of the Spirit to bind up our spirits: and therefore in Rev. 1. it is said that Iohn was in the Spirit: that is, he was compast about with the Spirit, he was in the Spirit as a man is in armour. It keepes I say our spirits in a spiritual disposition, that we cannot do the evil we would.

The second benefit that a Christian hath by the Spirit is this, that it enableth him to see, and believe the things that otherwise he would not believe. And I gather it from that place of the Prophet, Isai. 6. 9. where it said. seeing they should see, and not perceive, and hearing they should hear and not understand: That is, they see, but want another sight, which is the sight of the Spirit, and there∣fore he cannot see. A man may have a great fight of hu∣mane things by learning and Philosophie, and the know∣ledge of Arts and sciences, by these he may see both into natural, and spiritual things, in some measure. But I say he cannot see as he should: except he have added unto this another sight, which is the sight that the spirit brings: and therefore it is called the opening of the eyes, and the boring of the ears: and it is that which Saint Iohn speaks of in Iohn 1. that light shined in darkness, and the darkness comprehended it not. That is, before a man have this sight of the Spirit, whatsoever he sees it is with a great deal of darkness; but when the spirit comes, it drives away darkness, by giving us another eye to see withall: and the darkness comprehended it not. That is the light is so great which the Spirit brings, that nothing can eclipse the light of it. Now untill a man have the spirit, he doth neither see, or believe truely: you will not believe till you have the spirit, but when you have got the Spirit then you will believe in Christ. We Preach

Christ unto all, and exhort you to believe: but what is the reason, that some believe, and others believe not, but because they do not see? that is, they want the spi∣rit to shew their sin to humble them, and to shew them Christ to comfort them: and therefore Peter cals them purblind. As men that are purblind cannot see things a∣far off, so men without the spirit are purblind men, that cannot see Christ, grace, and salvation a far off, as near at hand, but if they had the Spirit, then they would see them neer hand, That is, you would see a marvellous beautie in Christ, and holiness.

It is that which the Apostle speaks of in the 1 Cor. 2. 9. The eye hath not seen, nor the ear heard, nor hath it entered into the heart of man to conceive the things that God hath laid up for them that love him. That is, he saw them before, but he saw them not in that manner that he sees them now: They are represented unto him in another fashion. Again he sees them in another hue, that is, he sees another beautie in them. Thus you see the sanctifying Spirit openeth the eye of the understanding to see more: a blind man might see, if if he had but the facultie of seeing: so spiritually blind persons may see when they have the Spirit.

The third benefit that a Christian hath by the Spirit is this: it breeds heavenly and spiritual effects in the soul, as joy and comfort, and the like: and therefore in Ioh. 14. he is called the Comforter.

First I say, the spirit will bring joy into the soul, and therefore in Saint Iohn, saith Christ, he will lead you (speak∣ing of the spirit) unto all truth. And saith the Apostle, The God of peace fill you with all Peace, and joy in believing. Now I make a difference between joy and comfort thus; joy is unto the soul as a wall is unto a City, that is, as the wall doth compasse the City, and so is a defence unto it, and keepes out many enemies that other wayes would destroy it: so doth joy, it walls and fences the soul: so as it keepes many dangers out that would

ruine it. The second effect is comfort, and this I call a bulwark, because a bulwark is of greater strength to beat off, and keep out any that shall besiege it, and make the Citizens more secure. So comfort is a Bulwark of the soul. That is; it strengthens the soul against the greatest temptations and tryals, it maketh the soul se∣cure resting upon Christ.

The third effect that the spirit begets is boldness: there is no true boldness without the spirit, let Adam witness it: ask him what boldness he had when he hid himself from God; and what was the reason of it, but because he wanted the spirit? and on the contrary, when the Disciples had received the Spirit; They spake with bold∣nesse.

The fourth effect that the spirit begets, i holy and heavenly desires in the soul, therefore the Church in Cant. 2 is marvellous inquisitive to find Christ: and what is the reason there is in men such a want of holy desires, but because they have not the spirit?

The fifth effect is, That the spirit begets holy indigna∣tion: holy anger is an effect of the spirit, and therefore thé Apostle saith in 1 Cor. 7. What indignation and wrath. This he speaks in the commendation of the Corinthians: men will not be angry with sin as an evil, untill they get the Spirit.

The sixth effect of the spirit is holy affections: It will make you have heavenly affections towards God, to grace, to the Saints. Therefore the Lord saith, Eze. 26. 21. I will give you a new heart. Carnal men they may do some things to make their children to reverence them, as to love them in regard of some donation: that is they may proffer an object, but they cannot beget holy affections. That is the onely work of the Spirit thus to change the heart.

The seventh effect of the spirit is this. It will purge the soul, i. e. it will cast out all rubbish out of the soul: There fore the Lord saith that he will purge the sons

of Levi, as silver. That is that they may be fit for the ser∣vice of the Priesthood: he will purge out of them by the spirit, that which other wayes would make them unfit. And David in Psal 51. often prayes, That the Lord would purge him, and then after he prayes for the restoring of the spirit making the absence of the spirit the cause of his uncleanness.

The eighth effect of the spirit is, It kindles holy affecti∣ons to good in us; and this is that that giveth us great advantage against sin. I say we have no small advantage against the devil when the heart is full of heavenly affecti∣ons and that for these reasons.

First because the more holy affections, the better man. That is God accompts more of him. A man is esteem∣ed of God as he hath or hath not holy affections; a man is that which he is in his affections, that is, a man is not a good man, because he knowes much: but he is a holy man because he hath holy affections; when he is full of love to God, to Christ and to the Saints.

The second reason is, because holy affections are a means or a second cause of good. That is, they are the cause of good actions: as for example, for a man to suffer for Christ, and yet not to do it with holy affections, out of love unto Christ, That is nothing worth. Therefore when the affections are ripe they are drawn upwards by the spirit both to do, and to suffer.

The third reason is, because holy affections they widen the soul, that is they make the soul large, for when ho∣ly affections are dead in you, the soul will begin to shrink in, even as cloth that is not thorowly made, when water fals upon it, it will run in, but if you stretch it, it will come to its own length again; so when the spirit comes and •…•…rks holy affections, they widen the soul and make it large and firm. Therefore that you may have large hearts in prayer and in medita∣tion, labour to get the spirit: that you may have holy affections kindled in you.

The fourth benefit that a Christian hath by the Spirit is this, it will make the heart good: because it is the pro∣per work of the holy ghost to sanctifie the heart, that is to cleanse, and change it, and so make it good. It is the work of the Spirit, to work repentance, a thorow change, because men for the most part mistake repent∣ance. That is men do think, that if they be turned this way and that way, from this sin, and from that sin: though it be not from every sin and evil way, that they have true repentance, but they are deceived. For repent∣ance is a true change of the whole man consisting both of soul and body, whereby the parts and faculties of both, are turned a quite contrary way: That is, the heart is turned out of the way of sin into the way of holiness. Now that a partial turning is not repentance I will make it clear by this comparison.

Take any natural thing that is of an earthly substance, whose nature is to go downwards. Yet you may force it upwards by means that you may use.

As for example. Water you know is of an earthly sub∣stance, and the nature of it is to descend, yet you see by the force and strength of the sun, it is drawn upwards; first into vapors, and then congealed into ice, and snow, and rain, and then it will not rest, till it descend again. But there is another motion of things; light and spiritual clouds ascend upwards, and are not forced, but naturally do it. Even so a carnal man may do the same things that a spiritual man doth, he may keep down some lust, and he may forsake some evil: That is, he may for∣sake his drunkenness, and his uncleanness, and his old evil haunts, but yet he doth not forsake all, neither doth he keep out sin by the spirit, but by a natural strength: if he do a good action, it•…•… by constraint, he is forced by something to do it, but it changeth not his heart a whit: he may take a resolution to be good, and to be better; yet to change his own nature is not in his own power, for this is the work of the holy Ghost. Thus much for this use

and for this point. We now come to a third point: the Apostle saith he would have them To be strengthened by the spirit in the inward man: noting thus much, that God must give them the spirit, before they could have him. The point is this,

That The Spirit is a free gift:

I say that the sanctifying Spirit is a free gift, I gather it thus. The Apostle here prayes That God would give them the Spirit. Not that they had deserved it: and so should have it by merit: as the Papists teach: but he must give it them freely without defert of their own: I need not stand in the proving of it long, That the Spirit is a free gift: onely I will shew you briefly, how the Spi∣rit is a free gift, and this shall be in these five particular things.

First, the Spirit is a free gift, and it must be free, be∣cause the Spirit is a gift: and what more freer (as we use to say) then a gift is: Now it is a free gift, because it is not merited by us at Gods hands, it is not extorted and drawn from God by force, nor merited by desert, because all the good that is in us, is wrought by God: it is God that puts the very first stamp of holiness upon us.

Secondly, The Spirit is a free gift, because the Spirit is a free Agent, that is, it works freely of himself: Now reason is the free Agent of the outward man: but it is the Spirit that gives reason. Therefore the Spirit must be most free:

Thirdly, The Spirit is a free gift by his carriage to∣wards them that he will save, he might have chosen the elder, and not the younger, That is he might have chosen Esau and not Iacob: or if he would have chosen the younger, Then he might have brought him first out of the womb; but he will not, because he is most free in his choice; he will have Iacob, and cast off Esau: and so he might have chosen honourable and Noble men to have both preached the Gospel, and to be saved by the Gospel: he might have chosen them onely for salvation, but he will not; The poor, they shall receive the Gospel. That

is he will make choice of them for salvation: he might as well have chosen Simon Magus, as Simon Peter: but he will not, therefore he is free.

Fourthly the Spirit is free: which appears by the pauci∣tie and fewness that he chuses: he is at libertie, he might have saved more: but this shewes his freedom, he is not tied to one more then to another. The winde bloweth, where it listeth. That is, he cals when, and whom he will! Let them come in that my house may be full. That is, none shall come, no more, no lesse then I have chosen.

Fifthly that the Spirit is a free gift appears by the pro∣secution 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 rea∣son be given, wherefore he should chuse the one and not the other; he will chuse the wife and not the husband, and he will chuse the husband and not the wise; he will chuse the childe, and not the father, and he will chuse the father, and not the childe. Again he will chuse this man, and that woman, and not another man or the other woman: and what is the reason of it? surely there can be no reason given of it▪ because the Spirit is free to chuse, and chuse not; Thus briefly I have shewed you that the Spirit is a free gift.

Is the Spirit then a free gift, and doth it work freely? Then let them consider this, and tremble, that are not sanctified by the Spirit. For if the Spirit work freely, and yet thou hast not sanctification wrought in thee, it is a sign that thou doest not belong unto God.

Again if the winde bloweth where it listeth, then it stands you upon to do as Millers and Marriners do▪ to watch the opportunitie, and grind when the Spirit bloweth upon you. That is, if at any time the Spirit doth kindle any spark of grace in you, Take heed of neglect∣ing the opportunitie: That is, do not say in this case un∣to the Spirit, as Festus said unto Paul, That you will hear him another time: but be sure if the Spirit command, do

you run: or if he cals, be sure to answer him, left he call you no more: I have often told you, there is a time when he will call you no more: Therefore think with your selves, what time of darkness and sorrow it will be to you, then, when with the five foolish virgins you shall be shut out of heaven and happiness, There is a time when he will swear, That ye shall not enter into his rest: and do not I say onely labour and watch for the opportunity, that is, take the Spirit when it is offered: but labour to get the oportunitie, That is, use the means whereby you may get him: And for your help herein, I will lay down some means whereby you may get the Spirit.

The first means to get the spirit is this, you must labour to know the spirit: for what is the reason that men do not receive the spirit, but because they know him not: that is they do not know him in his puritie in his free working, in his incomprehensible greatness, in his increase in ho∣liness, and therefore they put off the working of the spirit: when men think now that their sin in this kind is not so great as Simon Magus was; It is true, say they, Simon Magus his sin was a great sin, and worthy of punishment, because he thought to have bought the spirit with mony: But if we will consider mens dealing now with the spirit, we shall find that the same sin is committed still. I say men think that they do not commit the sin of Simon Magus, when indeed you do; you know how great the sin was in him, and what a judgement was inflicted a∣gainst him, and your sins are as great, and the same, but you know them not. Therefore let us compare them to∣gether, and you shall see that they are all one, and that in these three particulars.

First Simon Magus thought that the spirit might have been had at any time▪ for he neglected the means, and despised it, presupposing that at any time with a small reward he might get it of the Apostle: what shall I give thee &c? And so when you put off the Spirit, is not your sin the same, thinking that you may have him when you

will: that you can have him at your pleasure to mortifie a strong lust, a sin that you would be rid of, and for a sin that is pleasing to your nature, you can subdue it, when you will; And is not this a great sin, as great as Simon Magus his was; but can you do this, can you mor∣tifie your lusts? have you power over them? can you love God and the Saints? well if you had never so much time: you can never get the Spirit except that God give him.

Secondly, Simon Magus thought, that it was in the power of man to give the Spirit: Therefore he asked Peter, what he should give for the Spirit: and is not your sin the same? do not many men think that it is in the power of men to give the spirit, when all the time of their life they will neglect the calling of the Spirit, but in some great affliction, that is when they lie upon their death bed, then they will send for the Minister, but not till then, as if it were in his power to give the spirit; Oh sir what shall I do to be saved? can you tell me of any hope of salvation, and the like?

Thirdly, Simon Magus desired the spirit to a wrong end, namely for his own advantage, that upon whom soever he should lay his hands, They might receive the holy Ghost. And do not men do the like now, They desire to have the spirit, and they could wish with all their hearts that they had him, but yet not to a right end. That is for Gods glory: but for some carnal end of their own. That you may be reputed thus and thus, but not to any other end: for know that a man may desire grace, but if the aim of his desire be for his own end, the desire is sin, the same that Simon Magus his was. Therefore I be∣seech you not to defer, put not off the opportunitie, and remember what the Lord saith in Hebr. 3. To day if you will hear my voice harden not your hearts. That is, this is the day, now have you the opportunitie, the candle is in your hands, and you may light your souls by it, the word is near you, well then light your candles by it: you may now light them whilst the fire is here, but if you will

not now, how will you do when the fire is out? That is when you shall be either taken from the means, or the means from you: therefore labour to know the spirit, and Judge aright of him if you would get him.

The second means to get the spirit is faith; and the best means to get faith is to be conscionable and constant in hearing the word Preached. That is, the Preaching of the word is a means to get the spirit. And therefore the Apostle said Received you the Spirit by the work of the Law? or else by Faith Preached? Gal. 3. That is, you may know whether you have the Spirit or no, by this; examine whether you have gotten ••aith by the Preaching of the word: Our Saviour saith, that The Tree is known by his fruit; That is, the branch cannot bear fruit, except it receive vertue and strength from the root: so if we get not faith in Christ, and be joyned with him, we shall never get the spirit. Therefore if you would get the spi∣rit you must get faith: for faith is the knitting and the drawing grace, it will draw the spirit into the soul, and it will knit him fast unto the soul, that it can never de∣part from it: Faith will recover the spirit if it seem to want his power of working in the soul, it will return him if he seem to depart away: it will enlarge the heart, if the spirit seem to be scanted in it, that is, it will widen the narrow bottle of our hearts: And you know what our Saviour said to men and women in the Gospel: be it unto you according to your Faith. Therefore if you would get the Spirit you must get faith in your hearts: That is, 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 means to get the Spirit is an earnest desire joyned with prayer, that is to desire, and pray earnestly for the Spirit is a means to get the spirit: An instance of this we find in Elishaes servant: he earnestly desires and prayes that the spirit 〈◊〉〈◊〉 Eliah his Master might be doubled upon him: Not that he meant

that he might have as much more again; but that he might have a greater measure of the spirit then other of the Prophets, and he did obtain his desire, for he was in∣dued with a greater measure of the spirit then other of the Prophets were. Even so, if you would but desire and pray earnestly for the spirit you might get him; Solomon de∣sired wisdom, and prayed for it, and he had it, and that in a larger measure then those that went before him: so if you would pray for the spirit, you have his promise, in Luke 11. 14. That he would give the holy Ghost unto them that ask him: and this he doth speak by way of oppositi∣on. If you that are evil can give good things unto your chil∣dren, then much more will God give you his Spirit. That is, if a man or woman will be importunate for grace and the spirit, as a childe will be unto the father for bread, then he cannot deny you.

But you will say, if he were my father, and I were his childe, then it is true, he would give me his spirit: But alas, he is not for any thing I know, neither my father, nor I his childe.

To this I answer, suppose thou be not his childe in thy own apprehension, yet look back unto the 14. verse, and see what importunitie doth: Though a man would not open his door, and give his neighbour that which he would have: yet in regard of the importunitie of him that asketh, he will open, and give him what he would have; this do you: though you may have a denial some∣times, That is no answer at all, or an angry answer, yet take no denial, and your importunitie will at last prevail with him. And to encourage you against former runnings out from God; the Apostle saith that he giveth and upbraideth no man; That is, as no man meriteth at Gods hand; so no man shall be upbraided with any railing to shame him, he gives unto all men that come unto him, that is without exception of persons, without any by-respects, freely; and reproacheth no man, That is, he will not lay before him either that which might

hinder him from coming to him, or him from receiving him; he might do, but he will do neither. And you know the promise made to the Disciples, They must go to Ierusalem, And he will after a certain time send the spirit, but they must wait for him; And this they did by constant prayer, and they had the promise made good unto them: for they had the Holy Ghost which came upon every one of them, Acts 2. So if ye be constant in prayer, what though for the present you get him not, yet at last you shall have him; thus much for this means, If you would have the spirit, you must pray and desire him earnestly.

The fourth means to get the spirit is to obey him: and this you may do when you give him good entertainment: that is when you indulge him with heavenly thoughts, and do what he would have you to do: out if you slight him, That is, set light by him, and will not obey and be ruled by him, you will never get him: And this you do, when you resist, grieve, and quench the spirit: you resist that power, when you resist the light which the spirit hath wrought in you; That is, when you fight against it: against illuminated reasons and arguments. This is a great sin, You grieve the spirit, when you mingle two contraries together. That is, when with the profession of Religion, you joyn corrupt speeches and actions, And you quench the spirit when you neglect the motions of the spirit, and the means by which the spirit is got, or increased, or kept; N••w if you do thus, you shall never get and retain the spirit. But if on the contrary, you love, cherish, and obey the spirit, you shall have him and keep him.

The fifth means to get the spirit is this, If you would get the spirit then you must wait upon those means, which are means for the getting of the spirit. Neglect none of the means, because you know not in which nor when the spirit will come: it may be he will come now and not another time: it may be he will breath upon you at

such a ordinance and not at another. In Acts 9. whilest Peter was Preaching unto them, The holy Ghost came upon them that heard him. So be diligent in waiting upon the means, and the holy Ghost at one time or other will come. Again he could have sent the spirit to Cornelius without the sending for Peter: in Acts 10: But Peter must be sent for, and he must Preach unto him, and then he shall receive the holy Ghost.

Thus much for the means, and for this time.

Notes

• 1.
• 3.
• 4.
• Doctrine.
• Acts. 5. 41.
• Rev. 2. 13.
• 1.
• 2.
• 3.
• 1 Cor. 3. 1.
• Rev. 2. 5.
• 1.
• 2.
• Reason. 1.
• Reason. 2.
• 2.
• 3.
• 4.
• Use. 1.
• 1.
• 2.
• 1 Pet. 1.
• 3.
• Col. 3. 2.
• 4.
• Diff. 1.
• 1.
• Jere. 31. 1.
• 2.
• 3.
• 1 Pet. 4. 4.
• 4▪
• 2. Differ.
• 1.
• 3. Differ.
• Heb. 11.
• 1 Tim. 4. 1••.
• Heb. 11.
• 1.
• Mark 15. 15.
• Matth. 8. 44.
• Mark 10.
• 〈◊〉〈◊〉 Differ.
• Heb. 6.
• Rom. 2.
• 2 Tim. 2. 3.
• 1 Pet. 1. 3.
• 5. Differ.
• Galat. 5 13.
• Rom. 7.
• 2. Use.
• Acts 16.
• 2. Motive.
• Isai. 57.
• John 17.
• John 14.
• 3. Motive.
• Isai. 48. 18.
• Prov. 22.
• 4. Motive.
• Psal. 45.
• Prov 30. 4.
• Prov. 30. 4.
• Gen. 42.
• Psal 1.
• Eccles. 1.
• 3. Use.
• Matt. 5.
• Prov 2. 7.
• 1. Means.
• 1 Pet. 2. 2.
• 1 Cor. 3. 1 Heb 5. 13.
• 1. Rule.
• 2. Rule.
• 3. Rule.
• 4. Rule.
• 3. Means.
• 1. Sign.
• 2. Sign.
• 1 Sam. 11. 6.
• Act. 4. 32.
• 3. Sign.
• Phil. 4.
• Prov. 17.
• 4. Sign.
• 1 Tim. 2. 12.
• 5. Sign.
• Isai. 40.
• 4. Means.
• 1. Hind.
• 5. Means.
• Luke 11. 14.
• 6. Means.
• 2 Cor. 12.
• Jere 17.
• 7. Means.
• Doctr.
• 1.
• 2.
• 1. Wor:
• Ephes. 4.
• 2. Wor.
• 3. Wor.
• Acts 4. 32.
• Heb. 12. 12.
• 4. Wor.
• Acts 20.
• Isai. 44. 3.
• Use.
• Mat. 25.
• 1 Cor. 2. 1••.
• Ephes. 1. Rom. 8.
• 1 John 3. 〈◊〉〈◊〉.
• 1. Sign.
• Matt. 3.
• Acts 2.
• 2 Cor. 7. 30. 31.
• Revel. 3.
• Titus 〈◊〉〈◊〉.
• Object.
• Answ.
• 2. Answ.
• 2. Sign.
• 1.
• Acts 4.
• Acts 4.
• 1 Sam. 18.
• Cantic. 6. 3.
• John 17. 17:
• 3. Sign.
• Galat. 3••.
• Quest.
• Answ.
• John 1. 8.
• Galat. 2. 20.
• Rom. 12. 2.
• 1 Cor. 2.
• 4. Sign.
• 1. Proper▪
• 2. Proper.
• 3. Proper.
• Rom. 〈◊〉〈◊〉
• 5. Sign.
• Gal. 4. 6.
• Iohn 4.
• 6. Sign.
• Galat. 5.
• Acts 4.
• Isai. 3 〈◊〉〈◊〉.
• 7. Sign.
• Rom. 6.
• Rom. 8.
• Rom. 8.
• Galat 5.
• Kings.
• Acts 4. 20.
• Object.
• Answ.
• 2. Use.
• 1. Benefit.
• Gen. 44.
• James 4. 5. Acts 20. 22.
• Revel 1.
• 2. Benefit.
• Isai. 6. 9.
• 1 Cor. 2. 9.
• 3. Benefit. John 14.
• 〈◊〉〈◊〉
• 3.
• 4.
• Cant. 2.
• 5.
• 1 Cor. 7.
• 6.
• Ezek. 26. 21.
• 7.
• Psalm 51.
• 8.
• 1. Reason.
• 2. Reason.
• 3. Reason.
• 4. Benefit.
• 1.
• 2.
• 3.
• 4.
• 5.
• Use.
• Note.
• 1. Means.
• 2.
• 3.
• Hebr. 3.
• 2. Means.
• Galar. 3.
• 3. Means.
• Luke 11. 14.
• Object.
• Answ.
• James 1.
• Acts 2.
• 4. Means.
• 5. Means.
• Acts 9.
• Acts 10.