REMAINS OF THAT REVEREND AND LEARNED DIVINE, JOHN PRESTON, D. in Divinity, Chaplain in Ordinary to his Majesty, Master of Emanuel College in Cambridge, and sometimes Preacher of Lincolns-inn. containing three excellent Treatises, Namely, IVDAS' Repentance. The Saints Spiritual Strength. PAUL'S Conversion. HEBR. 11. Being dead, he yet speaketh. LONDON: Printed for Andrew Crook. 1634. JUDAS HIS Repentance. OR, THE LAMENTABLE EFFECTS OF A STARTLED CONSCIENCE. Delivered in eight several Doctrines, raised from the third, fourth, and fifth Verses of the 27. Chapter of the Gospel by St. MATTHEW. All the useful and profitable Observations of that late Reverend Divine JOHN PRESTON, Dr. in Divinity, Chaplain in Ordinary to his Majesty, Master of Emanuel College in Cambridge, and sometimes Preacher of Lincolns-inn. Printed at London for Andrew Crook. 1634. The Contents of JUDAS Repentance. DOCTRINE I. Such as a Man's life is, such is his Name after death. page 3 REASON. I. God blessethor curseth man according to his works. p. 4 1 In regard of his Truth. ibid. 2 In regard of his Glory. ibid. REAS. II. Manappeareth like himself. p. 4 REAS. III. Other men in the end speak truth without envy or fear. p. 5 USE 1 Not to be secretly wicked, for God is a public rewarder of all. ibid. USE II. To cleansethe heart from sin by daily repentance, left sin should rot the name. p. 6 USE III. To encourage good men, their ill reports shall soon vanish p. 7 To discourage wicked men, their good reports shall not long last. p. 7 DOCT. II. Sin seems small before it be committed, after, most vile and heinous. p. 8 REAS. I. Lust blinds the eyes of our understanding. p. 9 REAS. II. The Devil lessens the sin before committed, aggravates it afterward. ibid. REAS. III. God leaves a man to himself. ibid. Good men, for sin, sometimes of God, left to themselves; 1 For increase of God's glory. p. 10 2 For awakening their consciences. ibid. The reason of insensibleness in gross sins. p. 11 USE. To beware of the Devil's subtle temptations. ibid. Satan's deceits to draw man into sin, are; 1 Promise of pleasure, profit, etc. p. 13 2 Hope of escape, and going to heaven. p. 14 3 Hope of leaving it when we will. p. 15 4 Nearness to virtue. p. 16 5 Proneness of Nature. ibid. 6 Turning away the thoughts to something else. p. 17 7 Beginning by degrees. ibid. DOCT. III. Tishard to discern false Repentance, Confession, and Restitution, from true. False Repentance goes very far, both in respect of the Reasons drawn from the Grounds, and Concomitants. p. 19 I. The Grounds of false Repentance: 1. Self-love. p. 20 2 Common gifts of the holy Ghost, to disapprove the foulness of Sinne. p. 21 Hate the ugliness 3 Aiarnall apprehension of beauty, sweetness and excellency in God's ways. ibid. 4 Good Education. ibid. II. False Grounds of Confession: 1 Passion. p. 22 2 Evident discovery of sin. 3 Torture of conscience. III. False ground of Restitution, is the burthensomenesse of sin. ibid. USE I. To show the vanity of Popish Doctrine. ibid. USE II. To exhort men to try whether their own Repentance be true or false. p. 23 Two things hinder this judging of a man's self: I. Unwillingness to search: the causes whereof are, 1 Along persuasion of ones good estate. 2. A desire to ta'en some delightful sin. II. Inability to judge Helps to judge whether one's Repentance be true or false, are by I. Inward Differences: five. 1 An inward inclination to holy Duties. p. 24 2 An ability to perform good purposes. p. 25 3 A particular apprebation of holmesse. p. 26 4 A detestation of all sin. ibid. 5 A love to God in his Attributes. ibid. II. Outward Effects: 1 Constancy. p. 27 2 An uniformity in life. p. 28 3 Generality of obedience. ibid. The godly man differs from the wicked in his Relapse. 1 In using all means against his sin, and shunning all occasions. p. 29 2 In not allowing himself in it. ibid. 3 In labouring to overcome it. ibid. 4 In increasing more and more in grace. ibid. Differences between true and false confession, are: 1 Confession of the least and secretest sins. p. 30 2 Constancy. ibid. 3 A good ground, namely Humiliation. ibid. Differences between true and false Restitution, is, a cheerful (not unwilling) restoring the things we love and delight in. ibid. USE III. To teach men what to judge of others Repentance. p. 31 USE IU. To show the woeful case of such as have not gone so far in Repentance as judas did. ibid. DOCT. IU. Good things are approved in wicked men's consciences, whether they will or no. p. 31 REAS. I. Because it is not in man's own power to judge as he list, but from the light of conscience. p. 32 REAS. II. Because Godwill have glory from all his creatures. p. 33 USE. I. To teach us to think well of the ways of God. ibid. USE. II. Not to be discouraged with any opposition. ibid. DOCT. V. Man's nature apt to excuse sin after 'tis committed. p. 34 REAS. I. Actual sinneleaves darkness in the mind. ibid. REAS. II. It begets passion that corrupts the judgement. p. 35 REAS. III. It weakens the faculties of the soul. ibid. REAS. IU. It drives away God's Spirit from us. ibid. USE. To fly sin, that blinds our eyes, and binder's our receverie. ibid. USE II. Being fall'n, to remember how apt we are to excuse sin. p. 36 DOCTR. VI Companions in evil lest comfortable in times of extremity. p. 36 REAS. I. God's justice, who sets them one against another, that join against him. p. 37 REAS. II. Man's nature, apt to love treason, hate the traitor. ibid. REAS. III. Their own love being gain or somebase end. ibid. USE I. To make us beware how we join with wicked men. ibid. DOCTR. VII. The greatest comfort in sin proves commonly the avost uncomfortable. p. 38 REAS. I. The Curse of God. ibid. REAS. II. Sin makes the soul sick. ibid. USE I. To make men take heed how they turn from God to sin. p. 39 DOCT. VIII. God's wrath and sin, charged on the conscience, are exceeding terrible and insupportable. p. 39 What horror of conscience is, showed in six Questions. QVEST. I. How horror of conscience wrought. 1 By God's Spirit. p. 40 2 By the Devil. ibid. Notes to discern by which of these 'tis wrought, are, 1 By the falsehood mingled with the trouble of conscience. 2 By the Affection it striketh in us. 3 By the extremity of anguish it causeth. 4 By the manner of doing it. p. 41 QVEST. II. What a condition such are in? ibid. QVEST. III. Whether God sends it for a punishment, or preparation of Grace. ibid. QVEST. IU. What is to be thought of those that are in such trouble of Conscience. p. 42 QVEST. V. How to be discerned from melancholy. ibid. QVEST. VI. Whether it may befall the child of God in the estate of Grace. p. 43 As in joy A good thing. The conjunction of that to us. The reflect knowledge thereof. So in grief A bad thing. The conjunction of that to us. The reflest knowledge thereof. Reasons of the Doctrine. I. Sin and God's wrath in themselves the greatest evils. p. 45 REAS. II. God's presence is taken from them. ibid. REAS. III. The sensibleness of Conscience. p. 46 USE 1 To labour to keep a good conscience. ibid. USE II. To show the miserable condition of such as go on in sin, altogether insensible of the burden thereof. p. 47 USE III. To teach us the way to obtain pardon, is earnestly to sue for it above all other things. p. 49 The right way to get pardon is, to labour, I. For humiliation by the Law. The Law humbles, p. 50 1. By declaration of the fault. 2. By Commination of punishment. II. For comfort by the Gospel. The way to see the fault, is, 1. To look on some particular gross sin. p. 51 2. To consider the corruption of Nature. ibid. Faith in Christ, and a particular application of the Promises is the best way to be sure of mercy. p. 52 judas Repentance. Matth. chap. 27. vers. 3, 4, 5. Then when Judas, which betrayed him, saw that he was condemned, he repented himself, and brought again the thirty pieces of silver to the chief Priests and Elders, Saying, I have sinned in betraying of innocent blood; and they said, what is that to us, see thou to it. And when he had cast down the silver pieces in the Temple, he departed, and went and hanged himself. THese words do contain the repentance of judas after his great sin of betraying Christ; The sum of them is to show what Sentence he had cast upon him. The parts of the words are these five: First, a description of judas, One who betrayed Christ. Secondly, the occasion of his Repentance; which is set forth by the circumstance of Time; When he saw he was condemned. Thirdly; the Repentance itself, in these words, He repented himself, and brought again, etc. Of which Repentance there are three parts: 1. He made restitution of that he had taken, he brought again the thirty silver pieces. 2. He confesseth his sin, saying, I have sinned in betraying innocent blood. 3. He shows himself sorrowful, so that if it were to do again, he would not do it; which is another effect of his Repentance. Fourthly, the entertainment that he had of the Chief Priests and Elders afterward. Wherein observe, 1. They excule themselves, saying, What is that to us? although they had little reason to say so; for if he had sinned in betraying Christ, then much more they who were the causes thereof. 2. They lay more burden upon him, Look thou to it. Fifthly, the issue of all this; wherein is set down, 1. What comfort he had of those thirty silver pieces; He cast down the silver pieces. 2. What Judgement God inflicted on him, he made him his own Executioner; He departed, and went and hanged himself. These are the parts of the words. First, for the description of judas (one that betrayed Christ) From whence observe, the doctrine is this, That look what a man is in his life-time, such shall be Doctr. his name in the end; if their lives have been bad, their names at their death will be according; if good, their report shall be thereafter: as it is here plain in Judas, he hath his name according to his desert. I deny not, but for a time a good man may be evil spoken of, and an evil man may be magnified: For the former, we may see it in many places; Our Saviour Christ himself was little regarded of the Scribes and pharisees; David may for a while be despised; Paul may be reproached; and so joseph, and many others. For the second, wicked men for a while may have good report; judas may so carry himself for a while, that none of the Disciples would so much as suspect him for a traytorto his Master. But behold the end of these men, it shall surely be according to their deeds: Let jeroboam carry a fair show, let Ahab have a good report for a while, but mark the end of these men; for jeroboam, who mingled his own devices with the worship of God, behold, he hath his brand set upon him for his perpetual infamy; jeroboam the son of Nebat, who made all Israel to sin, 2 King. 10. 29. and although Amazia made a great show, yet at last was marked for an hypocrite; so Ahab at last was branded with a name of eternal disgrace. On the centrary side, good men's names shall flourish at their death, though it may be before disgraced. David, although he had committed many grievous sins, yet at the last his name was most honourable: And thus is that verified, God blesseth the righteous, but the name of the wicked shall rot, Prov. 10. 7. Now to come to the Reasons of this Doctrine, why the Lord doth reward every man in the end according to their ways in their life time. The first reason hereof is taken from God himself; he blesseth and curseth men's ways according to their works; therefore needs must it be that he must bless the godly, but curse the wicked; he maketh their names to rot, and rotten things soon stink: Hence is it that names of so many are so infamous after their death. And this the Lord doth for two reasons. First, in regard of his truth, he cannot be corrupted. Reas. 1. And therefore as men are indeed, so he blesseth or punisheth them; and although men may be deceived, yet he cannot; For he knoweth the way of the righteous, and the way of the wicked shall perish, Psal. 1. 6. Psal. 1. 6. Secondly, in regard of his glory; I will honour them that honour me, saith the Lord: If those that dishonour God should be honoured; or if those 1 Sam. 2. 30 that honour God, should be dishonoured, it would be an impeachment to his honour; but God is tender over his honour, and therefore by no means will he suffer it so to be. The second Reason is drawn from the men themselves; ordinarily men will be like themselves: Reas. 2. Feigned things quickly return into their own nature, if good mettle be covered over with bad, the bad will soon wear away, and the good will appear; and on the contrary side, if bad mettle be covered with good, the good will soon wear away, and the bad will be seen; so a godly man may have some slips, but at the last it will appear what he is; and an hypocrite may have many a good fit, yet sooner or later he will show himself to be like himself. The third reason is taken from other men; at the end envy ceaseth, and then their consciences that Reas. 3. before did but whisper, shall now speak aloud in their ears, that they have been good men: on the other side, for wicked men, it may be they have been great men, and so they dare not speak as they thought, but then fear shall be removed, and then they shall use liberty of speech: for why are wicked men well spoken of in this life? but only because that men dare not speak their minds; but then, when both envy and fear shall be removed, then shall Paul be Paul, and judas shall be judas. Now the Uses are these three: First, If men's names shall be according to their Use 3. hearts in their life times, then take heed that thou keep not an evil heart in secret; for God who sees thy sins in secret, will reward thee openly; Mat 6. 4. God sees thy secret profaneness, thy secret covetousness; surely without thou dost speedily amend, God in the end will give thee a name accordingly: on the contrary, art thou secretly upright, holy, etc. God certainly who seeth it, will in the end plentifully reward thee; for if we have not credit with God, surely all glosses and shifts will do no good: so that this is true both as well for the evil as the good. Let every man therefore look to his own conscience, and see how the case standeth with him. Art thou an hypocrite? God will even set a brand upon thee, as he did upon Cain which shall never be separated from thee, no more Gen. 4. 15. than the shadow from the body; thou shalt never have a good name with men; yea, and rather than thy wickedness shall be hidden, the very birds of the air shall disclose it; and although it may be thou thinkest that thy power or authority will shield thee from an ill report, yet I tell thee thy expectation will much be frustrated. Secondly, This should teach us daily to renew our repentance for our sins; for although it may Use 2. be our sins be remitted, yet unless we do daily by repentance cleanse our hearts, God at the length will bring us to shame; and as Joseph's brethren, who because they did not repent them of their sin against their brother, were many years after grieved and troubled for the same. Therefore as you love your names, by daily repentance make up the breaches of your heart and life; for thus did the Prophet David. Who would ever in the least manner have imagined that he, after his great sins of murder and adultery, would have recovered his name; yet because that he unfeignedly, even from the bottom of his heart repent, behold at the last he recovers again his name, and in the end dieth both full of riches and honours. So likewise job, though he was in his life time very impatient yet because that he repented him of it truly; afterward he is honoured for his patience; and hence is it that Saint james saith, Remember the patience of job. jam. 5. A good name cannot but must follow grace and virtue, no less than a sweet smell will needs follow flowers and sweet ointments. If then thou hast committed any sin either in secret or openly, wilt thou have thy good name recovered before thou die? be sure to make thy heart sure by repentance. Thirdly, Let not good men be discouraged for Use 3. evil reports that they may here have for a time, nor let not evil men be encouraged for the good reports for a time they may have; for at the last all evil reports that are cast on the godly shall vanish away, and all the good report that the wicked have had shall quite forsake them, and every one than shall plainly appear what he is: the reason of this is, because the reports of the wicked have no sure rooting. Indeed certain it is, that the godly often have an ill name, yet most sure is it, that at the last God will make their goodness to break forth as the Sun when it hath been long darkened. Yet here must be one caution premised, that our hearts be substantially good. I deny not but a man may have some blemishes, but we must daily labour to keep our hearts unspotted of the world: We must behave ourselves blamelessly; but how? not by stopping the mouths of men; but we must keep ourselves unspotted of the world, and arm ourselves against it, by abstaining from sin. If paper be well oiled, cast ink upon it, and it will soon return off again, but if it be not oiled Simile. it will stay on; so if our hearts be well oiled against the world, by our innocent carriage, then if they have ill reports cast upon them, they will not remain qut off again presently; and so again on the contrary side. And thus much for the first part of my Text. 2. The time [When he saw he was condemned.] Hence learn again, That sins are commonly covered and glosses put upon them until they becommitted, but after they becommitted Doctr. 2. they seem most vile and odious. This is plain here in judas, before he committed this sin it seemed a matter of nothing unto him, but after behold how heinous it is. Satan herein is very ready to deceive us, as we may see in many examples. Thus dealt he with David when he went to number the people, when joab represented the sin to him well enough, yet it seemed nothing 1 Chro. 21. 3 to him, but he must needs have it done, than afterwards see how heinous it was to him, insomuch that it made him cry out, saying, I have done exceeding foolishly. But should we trace the whole Vers. 8. Bible, we can findeno better example than this of judas; Christ had given him so many warnings, saying, One of you shall betray me: And again, I have chosen twelve, and behold one of you is a devil. And again, Mat. 26. 21. john 6. 70. It were better for that man, by whom the Son Mark 14 21 of man shall be betrayed, that he had never been borne: yet all this would not serve, but the lustre of the thirty silver pieces had so blinded his eyes, that he could not see. Now for the Reasons. The first Reason is taken from a man's self; our lusts within us are so strong that we cannot see the Reas. 1. sin; as was that in Cain: for the properties of these lusts are to cast a mist before our eyes, and to blindfold us thereby. As when a man doth any thing in his anger, while his anger lasts, he thinketh that he doth it with reason, but afterward he judgeth himself for it, and considers the thing as it is in itself; so is it when a man is blinded with his lusts, he goes on in sin, perit enim judicium, cum res transit in effectum. The second Reason is from the Devil, who covers our sins before they are committed with Reas. 2. some bairs; for he knows no fish will bite at a bare hook: so sin at the first is covered with profit, pleasures, etc. or else he laboureth to minse it with distinctions, but when it's committed, than he sets it forth in its own proper colours. The third Reason is from God himself, who Reas. 3. giveth men up oftentimes in his just judgement; and then use all the persuasions and reasons in the world, and you cannot move them from it: hence is it that the Apostle speaks, Rom. 1. 28. As they regarded not to know God, so God gave them over to a reprobate Roin 1. 28 sense, that they were not able to discern of the truth: which is a metaphor taken from a toughstone, which is able to discern between true gold and false; but when the virtue of this touchstone is taken away, than it cannot difcerne; so in like manner, when as God shall give a man up to commit sin, and take away his right mind, he cannot discern evil from good, no more than a blind man can judge of colours; yea, and he is no stronger to resist any tentation, than Samson was when his hair was cut off, to resist his enemies. Indeed I deny not but that God may sometimes for sin, leave good men to themselves; thus God dealt with Ezekias, 2 Chron. 32. 31. who because he had showed the Ambassadors of the Prince of Babyion all his furniture, it is said God left him to himself. And this is done for these two Reasons: First, because God is willing to it for his own glory. Reas. Secondly, because by this their consciences come to be awakened, and begins to ring a loud peal in their ears. But here we must know, that there is a great difference between Gods leaving of wicked men to themselves, and good men to themselves. For first, for wicked men, their conscience is awakened, but not sound until the day of death, although they may have some remorse and sorrow before. But commonly God awakes a good man sooner. The sins of a good man are either lesser or greater; if lesser, he is sooner awakened; if greater, he is awaked with greater difficulty; for a gross sin is always most dangerous; this ye may see plainly in David, when he had cut off the lap of Saul's garment, he quickly perceived his sin; but when he had committed the foul sin of adultery, he was more a great deal insensible of that. The reason why we are so insensible in gross sins is this, because when a godly man commits Reas. but a little sin, for all that his heart still remains in good temper; but when he commits a great sin, than its all out of order, and cannot perceive it so soon. Even as a man, if he hath a great blow Simile. on the head with a staff, he is less sensible than if he had a little scratch or rench; so is it with God's children in committing of sin. Now the Use is this: Seeing that this is the Devil's craftiness, first to Use. cover sins before they be committed, let us then when we are assaulted with any tentation, take heed; let us not believe that that sin is little, but rather let us demur and consider a little the matter; If thou hast any good motions in thee, execute them speedily; but if thou art tempted to wickedness stay a while, and consider a while. It's the note of a fool to go on he regardeth not whether; but it's the sign of a wise man, to see a danger a far off, and escape it. Consider what will follow thy sin. At the first judas thought that thirty pieces of silver would have made amends for all, but after he was condemned, he repented for his former folly. If before we sin we could but feel the sequences, we would never commit it; if we could but see the blindness of mind, the horror of conscience, the hardness of heart that will inseparably follow them, we would certainly shun them; for is any man so mad as to think that if a man felt the surfeit first, before he eat the sweet meat, that he would then eat it? no surely: so could we but see the punishment now that will follow a little pleasure, surely we would reject all the pleasure. Let us therefore be so wise for to look to the baits that the devil casts before us, for he is cunning and subtle, and its good for us to think so. We usually labour and strive against evil company, to abstain from them; why should we then meddle with the devil, or be in his company? Evah was drawn to sin through conference with Gen. 3. ● him, although it may be at the first she intended it not. Gaze not at all upon these baits of sathan. And if he do press sore upon you, consider the consequents that will certainly follow, and say as jezabel said (though after another manner) had Zimri peace, who slew his Master. If he tempt thee to lying, then say, had Annanias and Saphira peace, who lied to the Lord? If he tempteth you to other sins, look what the Scripture saith against such sins; as if he entice thee to commit fornication, remember that of the Apostle, Commit not fornication, as some did, whereof died three and twenty thou sands: 1 Corin. 10 Gen 38. 9 or say thus, had Onan peace, who sinned in thus doing. Doth he entice thee to drunkenness, say with thyself, had Nabal peace, who died not for his churlishness, but for his drunkenness; so for any sin in general, doth he entice thee to it, look to the plain words of the Scripture; for there is no sin without bitterness. But now to the intent we may the better be able to avoid his baits, let us consider the deceits and glosses which he useth to put before us: which are these: His first deceit is, that he seldom tempts one to Satansdeceits 1 the committing of one of the lest sins, but he promiseth either profit, pleasure, or some reward. Now to this I answer, first, Here consider, if thou Answ. 2. dost not deprive thyself of a greater pleasure, even of the pleasure of a good conscience, surely that will bring more joy and comfort then any earthly thing can, yea, and at the last, more advantage in outward things than sin. Secondly, when he tells thee of his profitand pleasure; Answ. 2. tell him that he cannot be as good as his word, for the pleasures of sinare but for a season, and in the midst of these pleasures there is grief. Now there is a double misery in every sin: First, that which is inherent, which is the sin itself. The mind can never take contentment till it have the proper object; and every thing taketh pleasure when it is as it should be, otherwise it doth not, but as alegge or an arm being out of joint, is full of pain and grief; so when the mind and faculties thereof are distracted, they were as it were out of joint, and full of grief. The pleasures of the wicked have sorrow with them, but the sorrows of the godly have joy. Secondly, as to good actions there is pleasure adjoined, so there are also some wills which follow every sin. Satan he presents before our eyes fair pleasures, when he tempts us to heinous sins; but he never shows us the pain and grief that will follow. Thus did he with our Saviour, when he tempted him, showing him all the kingdoms of the world, and the glory of them; but never did he show him the grief. Thus likewise did he when he tempted the Jsraelites, showing them their fleshpots in Egypt, and their onions, etc. but he never showed them the grievous pain and servitude that there in making bricks they did undergo. His second deceit is this; he tells us, that though we sin, yet we may escape and go to heaven notwithstanding. 2. Deceit. I answer: Do but remember what God saith to this temptation, Deut. 29. 19 When he shall hear Answ. the words of this curse, if he shall bless himself in his heart, saying, I shall have peace, although I walk according to the stubbornness of mine own heart, quasi dixit, though I commit such and such sins, yet notwithstanding I shall go to heaven; but mark what God saith, I won't be merciful unto that man, but my wrath and my jealousy shall smoke against him, every curse that is written in this book shall light upon him, and his name shall be ro●ted out from under heaven. So Esd. 28. 12. I will disannul your covenant, and your agreement with hell shall not stand, qvasi dixit, when a man thinks he shall efcape hell, and go to heaven, though he commitsinne, he doth, as it were, make a covenant with hell, but God saith that covenant shall not stand. So Esd. 44. 11. Destruction shall come suddenly on them, and they shall not know the morning thereof. Indeed, perhaps they say, we will repent in the mean time; but I wish them seriously to consider the forenamed places. Thirdly, the Devil tells us, that though we commit 3. Deceit. fin, yet we may leave it when we will. But for the answer of this; know, it is a mere Answ. delusion; for can a black-moore change his skin, jer. 13. 23. Suppose a black-moore should be warned to come before a Prince with a fair skin, and have a week's space to prepare himself, and defer it until the last day, thinking he could do it soon enough; would he not be accounted a fool? yet a black-moore shall sooner change his skin, than a wicked man depart from his evil way. Sin is like to sickness, it weakens the strength of the mind, of the judgement, and affections, and takes away all our purposes which we had at the first. If a man that is sick can keep his strength, then may a man that lives in fin keep his, and rouse himself up by repentance at his pleasure; but it is not so, its God only that giveth repentance, now the spirit bloweth were it lusteth. If you say, I will be sorrowful, forsake my sins, and repent when sickness comes, this will hardly prove true repentance, for judas did so. This repentance most commonly riseth from self-love; every creature loveth his own safety; so at death a man is willing to leave sin, but this comes from nature and self-love, because he would not go to hell, and most commonly thesemen, if it please God that ever they recover out of their sicknesses, they fall into the same courses again. Fourthly, He will excuse our sin by some virtues wherewith it hath affinity; he will put on us 4. Deceit. palliata vitia, those vices that have some nearness to virtue I answer: howsoever the devil may use such distinctions to help out his baits to sin for a time, Answ. yet in the time of trouble they will not hold out, but appear as they are indeed. Fifthly, He makes men believe their nature is prone to it, and they cannot leave it. If I were as 5. Deceit. such and such men are indeed I could abstain, but my nature is such that it will not suffer me. I answer: Thou must know that this doth not excuse but aggravate thy sin; if thy nature be Answ. prone to any sin, know, that the sin is much more grievous: we loathe a toad because of the venomous nature of it; so God loatheth our nature, because its sinful. As a drunken man that murders another commits a double sin, one of drunkenness, another of murder, which comes from drunkenness; so, if our nature be prone to any sin which we commit, it's a double sin; first, in that it is natural to us and original: secondly, that we commit thereby original transgressions. We had you know, a part in Adam's sin by propagation; now if we have a hand in it ourselves by our strong inclinations thereunto, we ourselves are causes thereof: likewise let us not therefore go about to excuse ourselves with this, that because I am of an other temper then another man, I may take more liberty, and God will bear with us herein; for God certainly will bear with us the less. Sixthly, He will turn away thy thoughts from the sin, and fasten them on something else; so 6. Deceit. judas, his eye at the first was fastened on the thirty pieces of silver, but afterwards he thought of his sin. For this I commend unto you David's practice, Answ. Psalm 119. I considered my ways, and turned my feet unto thy testimonies. So look thou first upon thy sin before thou commit it, and labour to see his cunning therein. If David had seriously looked on the sin of adultery before he had committed it, he would never have done it; hence is it that the Wise man counseleth us, Prov. 4. last. Ponder thy ways aright, etc. And this is commonly the greatest deceit of all. Seventhly, Helabours to draw men on to sin 7. Deceit. by degrees, by a little and a little; he never aggravates the sin at the first, but extenuates it. I answer: when water hath gotten a little passage, it will soon make a great breach; one little Answ. wedge makes way for a greater: so it may be a man commits but a little sin at the first, but afterward the Devil draws him to commit greater. A man that commits sin is as one in a quick sand, who sinks deeper and deeper: or as a little spark that kindles a great fire. Seeing therefore the case standeth thus, we ought to resist the beginnings of sin, and give peremptory denial to the first temptations. And thus much for this point. Now followeth the third point, viz. the repentance of judas in these words, He repented himself, etc. which repentance of his consisteth of three parts. 1. His restitution, he brought again, etc. 2. His confession, I have sinned, etc. 3. He was sorrowful. From which repentance of his learn this Doctrine, That there is a false repentance, confession and restitution that is very like the true repentance, confession and restitution, Doctr. and can hardly be discerned. This repentance, confession and restitution which judas made was not true, yet it was very like to true. Such was that of Saul, Ahab, and the rest. Such is the repentance of many at this day, who in some good mood, or in some afflictions seem to repent; but this repentance breaks as bubbles, and vanisheth as the lightning in the air. This repentance is false, yet so like the true, that the difference between them is very hard to discern, although in themselves they differ much; as true gold and counterfeit are hard to be discerned asunder by us, although in themselves there is a broad difference, as much as between gold and copper. This false repentance may goefarre, 1. If we consider the substance of it. 2. If we consider the concommitants. First, if we consider the substance, it may go far, for, 1. He may seriously consider his ways. 2. He may have a kind of sorrow for his sins. 3. He may sue for pardons for his sins, as do many hypocrites. 4. He may desire faith and repentance, as Francis Spira did. But here we must know that there is a twofold desire of faith and repentance. First, from a self-love, not out of a love to the graces, but fear of hell; and this may be in false repentance. Secondly, From a love to the graces, having sensibly tasted them; this desire is grace. 5. There may be an amendment for a time, as did Saul and Pharaoh. 6. He may come to that pass, that if the sin were to be committed again, he would not do it for all the world, as judas. Secondly, True repentance and false are very like in respect of their concomitants. 1. This false repentance may cause a remorse, yea it may bring forth tears, as we may see in Saul, 1 Sam. 24. 17. he lift up his voice and wept. 2. This false repentance may cause confession, freely and fully, as did Pharaoh, Exod. 9 27. taking shame to himself, and ascribing glory to God: thus did Saul, 1 Sam. 26. 21. he confessed that he had sinned exceedingly, so that one would have thought that it had been true. 3. It may cause them to fast and pray for pardon, as did Ahab, 1 Kings 21. 27. but it was not in truth, but only in the time of his misery. 4. They may come to Restitution, as judas did. 5. They may bring forth some fruits of amendment of life; so that very far this false Repentance may go; as the second and third ground. And now behold true Repentance in substance and concomitants; what can you find more in it? hence it is that so many are deceived with false repentance, which is so like the true; but bring them to the touchstone, and you shall find a broad difference between them, as after you shall see. Now the Reasons of this Point are taken from the false grounds from whence repentance comes, which are these: 1. It comes from self-love; when sin proves hurtful; and the hurt is near at hand, than it may work, but all out of self-love. An hypocrite when he finds fire in the sin, he throws it away, but when once the fire is out of the coal, he will play with it, and fool himself, he fears only the fire, not the foulness of sin; he hates the sting, not the sin. 2. This repentance comes from the common gifts of the holy Ghost, which a carnal man may have; as, First, He may disapprove the foulness of sin. Secondly, He may hate the ugliness thereof. But here we must know that the light of nature is extinguished in some more than in others; as no doubt but that it was rife in judas. When sins rightly are propounded to us, far we may go in false repentance. Thirdly, their repentance comes from the beauty, sweetness, and excellency a carnal man may find in God's ways, which may make him amend and turn unto God for a while: as in the time of john Baptist, they confessed and turned to him (but it was but for a while;) the reason was, because he was a burning and a shining light, and they rejoiced in his light. So the second ground found a sweetness in the Word and left all, but yet returned, as 2 Pet. 2. latter end. Some in the excellency of Preaching may see a sweetness, and rejoice a while, but yet return again to their sins. Fourthly, Their repentance may arise from a good Family, company, or Ministry: Thus joash, (2 Chro. 24.) good, while jehojada lived, which seems to be thirty years; so Vzzia, 2 Chro. 26 was good all the days of Zacharia; so many are good while they are under careful Governors, and in good company; so long as good means last they will be good. I cannot compare such men better than to the Swine, which whilst they are in fair meadows keep themselves clean (which is no thank to them, but the place) but as soon as they come to the mire they tumble in it; so will these men, so soon as opportunity is given them. 2. So likewise confession may arise from false grounds. First, from passion, being in good moods, they confess sometimes, not otherways; but sound humiliation, as a spring, makes us always ready to confess. Secondly, From some evident discovery of his sins; when the light shines so in his eyes, that he cannot but confess; as Saul when he evidently saw David's kindness, could not but confess. Thirdly, From some extorting cause; as here did judas, when God and his conscience pressed him to it; so did Pharaoh when he was under the rack. Thirdly, Restitution may also arise from false grounds. There was a great difference between the restitution of judas and Zacheus, judas was sick and oppressed with his silver pieces, as a man of meat in his stomach; therefore no wonder though he would be rid thereof; but Zacheus did it most willingly and freely. This showeth unto us the vanity of the Popish Use 1. doctrine, which makes but three parts of Repentance, Confession, Contrition, Satisfaction, all these had judas, yet who can say he truly repent; one may do all that they say, yet be damned. Let men than look to themselves that have not Use 2. gone as far as judas, namely, have not repent, confessed, and restored; for though these be in false repentance, yet are they in true also; only in false there are these only, in true there is these and more also: for as the guilt in counterfeit gold (which makes it like the true) is good; so the fault is, that it is not throughout, such as the outside is; so these things in false repentance are good, the fault is, that their grounds are not good also. And again, they which have gone as far as judas, and seem to have repent, let them try themselves, and take heed they be not deceived. Now there are two things that hinder us from judging aright of our estate. 1. Unwillingness to search. 2. Unability to judge. First, Unwillingness to search, and the causes of that are these: First, because they have been long sure, and others so judge of them, and therefore now they are loath to call in question their estate: But let such know, that nothing can establish their state more; for either your repentance was sound, and then the more comfort unto you if you search, or else it was not sound, and then the sooner you discover the falseness thereof, the sooner you may amend it. 2. It is because they are unwilling to make their hearts fully sound; they would not be perfect; they will have some sin to dally with: but this is great folly in men, for want of one step more to miss heaven, and to make shipwreck in the haven of their happiness. Secondly, inability in judging, not being able to judge whether we have truly repent or not. To help this; consider whether your repentance arise from a natural conscience, or an heart truly changed, for that is all in all. If your heart be changed; and from that, and not from a natural conscience enlightened, ariseth your repentance; but this is hardest of all to know. You may know it two ways. 1. By the inward differences. 2. By the outward effects. First, by the inward differences, and they are five: First, if it come from an heart truly changed, thou shalt find thyself doing all holy duties with a natural inclination, as the fire to ascend; although thou meetest with many impediments, yet never leavest striving, but inwardly delightest in God's law. A natural conscience may do much, but never make us inwardly from the bent of the heart to will good; now in spiritual things, it's more to will then to do; as Saint Paul would have the Corinthians not only to do, but also to will. Hence 1 Cor. 8. 10. is it that Nehemiah desires the Lord to hear the Nehem, 1. 11 prayers of them that did desire to fear him: This is the very Character of a Saint; The natural conscience, if there were no hell, would sin, love it, and use it; but inwardly to desire holiness for itself is an infallible sign; so that were there no heaven nor hell, yet he would choose holiness, and could do no otherwise, when it is his meat and drink (as our Saviour speaketh) to do Gods will. Now a man sound an hungry, will eat though not hired; so would he do the works of holiness though there were no reward. If you have this disposition, sure I am you have truly repent; if you have not, fear, and labour after it. Secondly, the natural conscience tells us this should be done, urgeth it, and blames if it be not done; and hence ariseth hearty resolution and purposes, but it never enables to do it, therefore he never performs what he purposeth; but a heart truly changed enables us to do it: As Paul saith, I can do all things through Christ: not some, but all; whereas the natural man cannot but sin, because (as Saint Peter says) the will is not stirred nor changed; therefore although much may be done, yet it will down again; as a stone, if not changed into fire, though it be lifted up, yet it will fall down again: Now the natural conscience cannot change the will, therefore cannot he resist fin; but the true Convert can say, he can be chaste, he can resist lusts, and the like; the other say (and say truly) they cannot but sin, for the natural conscience cannot change, and therefore they grow weary of it, because it is not natural; if they were truly changed, they would do it with ease. Thirdly, the natural conscience can go no further then it's enlightened; it may approve formal civil living, and holiness in the general, but it cannot so approve of holiness in the particular, that the stricter any man is, the more they approve him, and desire to be like him: A man truly spiritual is burdensome to a natural conscience, though never so much enlightened; the high degrees of holiness do make him distaste him. Wherefore canst not thou delight in them that are good? thou hast care to fear. Fourthly, the natural conscience may make a man abstain from many sins, but he abstaines from none out of a detestation and hatred of them: he may indeed hate a moral vice, because he may have a moral virtue contrary to it; but he cannot hate sin, for nothing is contrary to sin but grace, which he hath not: If therefore you abstain from sin out of a hatred to it, it's certain you are changed; else though you abstain, it's but from a natural conscience. Moses and Lot abstained from uncleanness, so that they wept and were vexed, that was a sign of change; else abstain never so much, it's not true grace. But if thou hatest it because its sin, and hatest all sin both small and great, it's certain thou art changed. Fifthly, the natural conscience may make us love some good men, and God also with a natural love, because he giveth them some good blessings; and may rejoice in God with some flashes of joy; as, Hebr. 6. But to love God in his Attributes with the love of delight and conjugal love, to love him because he is holy, just, etc. this an heart unchanged cannot do; and the reason is, because that all love of delight ariseth from similitude; and none thus love God, which are not changed, and so like him. But you may say, How can I know this love of God? Object. I answer, It's easy enough to be known. For, 1. He that loves God, keeps his Commandments. Answ. 2. The Commandments of God are not burdensome unto him. But besides this, you may know in your heart whether you love him or no, as you can tell if you love a friend, for then your heart will be toward him, you will delight in him; Now if these signs be not in you, you may justly doubt that your repentance is no more than the repentance of judas was. 2. But now because these inward effects of sound repentance are hard to be discerned, we will now consider the outward effects of true repentance, which are four. First, Constancy; true repentance holds out, all false repentance is inconstant; for it ariseth from passion which is ever inconstant, and therefore the repentance coming from it, must needs be inconstant; whether it be from fear or from novelty of holiness, or persuasion, or company, or some sudden joy, whatever it be (not being a true change) it ceaseth, as heat that arising from rubbing goes away when the rubbing is ended; but it would continue if it arose from a soul giving life to the body. Indeed I confess some passion may stay longer than other, as joash, Amazia, but when once jehoida dies, they will cease. Secondly, an evennes & uniformity in their lives; counterfeits cannot ever be the same, but the godly are still the same, in all courses and places: Indeed they may be often uneven from the suddenness of the occasion, as the newness of the air in the new Country, may make one sick, but it kills not; so a godly man, in what place or time soever; remains the same, though he get disadvantage by it; as a sheep falling into a ditch may be fouled, but is a sheep still; but the wicked is clean another man; he casts off the passion of goodness, and is clean changed; but the godly man cannot cast off his nature, because he is borne of God, therefore cannot sin; that is, in the manner he did before. Thirdly, generality of obedience; the hypocrite ever rowles some sweet morsel under his tongue, and so doth something wherein he savoureth himself, but the godly man leaves all sins. But you will say, the godly also have some beloed sin, & some infirmities to which they are inclined Object. I answer: there is a great difference between the hypocrite and the godly man; for an hypocrite purposely Answ. keepeth some room for his sin; but the godly man desires to be reproved, & will willingly suffer admonition, and desires no exempt place for his decrest sins, but would thoroughly be tried. But you will further object, that godly men both Object. have and do often relapse? I answer: he differs much from the wicked: for, Answ. 1. The godly man strives against that sin most to which he is most inclined, by using all means against it, and shunning all the occasions thereof, which the wicked man doth not. 2. Although the godly man relapse, yet he never comes to allow himself in that sin: the wicked, finding sin pleasing, sits down and follows it: as Saul, who purposed not to persecute David, but finding it pleasing to his lust, continued therein. Pharaoh for a time would let the people of Israel go, but afterward for his pleasure stayed them. 3. They differ in the issue; the godly man gets the victory over his sin, but sin gets the victory over the wicked man. 4. Hypocritical repentance is violent and earnest at the first, & slack afterwards; but true grace grows more and more: false, is like a land-flood, great on a sudden, but quickly dried up again, but in true grace it's as in a natural birth, the beginning is small, but it grows stronger and stronger; hypocrites are hot at the first, but quickly grown cool. I deny not but that a godly man may abate of his strength of grace as a child may fall sick and abate of his strength and beauty; but it's but a sickness, and commonly after it they shoot up the more: so the godly, though for a while they may be sick, yet afterward they grow in grace the more for that sickness. The motion of the wicked is violent, swiftest at the first, but slack afterward; but the motion of the godly is natural, slowest at the first, but after it's swifter and swifter. 2. Having already shown the difference between true and false repentance, I will now show the difference between true and false confession. True Confession is an infallible sign of grace; many think it an easy matter, but to confess aright is a very hard thing: Many confess for some by-ends, or some extorting cause; but true Confession hath these three properties. First, it's particular; it confesseth the least and secretest corruption in the heart; and not only gross sins: But the hypocrite, although he may confess some gross sins, yet never comes to full particular Confession. Secondly true Confession is constant, but false is only in some good mood, or in some affliction, as sickness, etc. Thirdly, true Confession ariseth from a good ground; namely, a base conceit of ourselves, a true shame, and an earnest desire only to glorify God, with a full purpose wholly to debase themselves, and a perfect resolution to forsake the sin he confesseth, which the wicked never do. 3. Restitution that is true and right, differs from false. Because hypocritical restitution is in necessity when he cannot help it, but it's a burden to him, than he casts it away as a dog doth his vomit, when he is sick by it; thus judas restored; but when we care for it, and it's pleasing to us, then to restore it is a sign of grace; thus did Zacheus cheerfully, when he might have kept it. The hypocrite restores as the Merchant that casteth his goods into the Sea, unwillingly; yet will rather lose them then his life. Thus have we seen that there is a false repentance, confession, and restitution, much like to the true, and how they differ. Then seeing there is such similitude between false repentance and true, this should teach us what Use 3. to judge of such men's repentance which is only in the time of sickness; it's greatly to be feared that it's even such as judas his was, false and hypocritical, only in some mood. Lastly, if this Repentance of judas was not true, Use 4. what shall we think of them that have not gone so far as judas did, to repent, confess, and restore, surely this is the case of many now adays! All these things that were in the repentance of judas, are good and commendable in true repentance, but we must exceed it before we can come at heaven; and therefore if they that do not exceed it shall never come there, what shall become of those that come far short of it? Next, mark the name judas now gives Christ; he calls him Innocent; I have sinned in betraying of Innocent blood. Whence learn, That those things which are good, are approved to men's Doctr. consciences, whether they will or no. judas confesseth Christ innocent now; this put not a new conceit of Christ into his conscience, but made him confess what before he thought in his conscience to be so. But some may say, that many men that are worthy Instruments of God's glory, find envy and hatred Quest. here amongst men? Indeed it's true; but it will be but for a short time before the mist will be expelled from before Answ. their consciences; and afterward, although their consciences for a while may be tongue-tied, yet they will openly approve them to be good men, as 2 Cor. 4. 2. judas here did Christ. First, because it's not in the power of men to judge as they will, but they must judge according to the Reas. light of conscience that is in them, they cannot but see what's presented unto them by conscience: as the eye being open cannot but see what is showed to it; and it's so natural to the conscience to see truth; for light is put into the conscience even of the wicked by God himself: Hence is that that the Evangelist Saint john says, joh. 1. The light shined in darkness: Where by light is meant the natural light of conscience, which although it maketh not men obedient to the truth, yet it maketh them to acknowledge the truth. Therefore Conscience by the Schoolmen is called a Virgin, because it is not defiled by untruths, but ever murmurs against evil, and assents to truth and good; it may be oppressed somewhat, but ever keeps itself straight in judgement; therefore the false judgement of the wicked comes not from conscience, but from lusts, which when they are gone (as in death, or often before) than they speak the truth. Secondly, because God will have glory from all the creatures that he hath made, and they cannot but acknowledge it to be right; therefore they which sin against the holy Ghost, though they hate goodness, because they count it not good to them, yet in itself they think it to be good; therefore the Devils believing and trembling comes from their conscience. This should teach us to think well of the ways Use 1. of God, although others speak against them; for it is for some secret cause, and inwardly they do approve of them in their consciences while they live, and oft witness the same at their deaths. 2. Be not discouraged for any opposition or hatred that thou shalt meet withal; what though they hate thee, yet they have that within them that will approve thee: We cannotapprove ourselves to their wills, affections, or lusts; but whether they will or not, we may approve ourselves to their conscienees. It is therefore a baseness when we labour to approve ourselves to any by doing evil; the best Galat. 6. way is to approve ourselves to their consciences, and take David's course, who when Micholl scofsed at him for dancing before the Ark, says, If this be vile, I will yet be more vile; so shall I be had in honour of the Virgins: So likewise, Art thou hated for Religion? Labour to exceed in that; so shall they honour thee in their consciences; and it's better to approve thyself to their consciences, for they endure; then to their lusts, for they are vanishing, and their good opinion of thee shall vanish. He that reproves, shall find more favour in the latter end, than he that flatters; because he approves himself to the conscience, this only to the lusts. Now follows the carriage of the Elders towards judas; they excused themselves, (saying, What is that unto us, Look thou to it?) although they were the chiefest Agents therein. Whence learn this Doctrine, That there is a marvellous aptness in the nature of man, to excuse a sin when he hath committed Doctr. it. The pharisees here were the men that moved and hired judas to betray Christ: judas was but the Instrument they used; and they had purposed to have put him to death, although judas had never betrayed him; yet they say, What is that to us? Thus also Adam having done that that was directly contrary to God's Command, yet excuseth himself. Thus did the Kings of Israel; as Asah, when he had committed an evident sin, he would not acknowledge it; but when the Prophet comes to tell him of it, he falls a threatening of him. Thus also did Amaziah. First, because all sin after it's committed, leaves a blot in the mind, which is compared to a Reas. shadow, which darkens the mind, so that it cannot see: For that that the Apostle says of hatred, 1 Joh. 2. 9 that such an one as hates his brother, liveth in darkness; the same may be said of all other sins. Secondly, because actual sins increase the passion which at the first made us commit it; now the stronger the passions are, the more is the judgement corrupted. Thirdly, because sin worketh on those faculties which should judge, it weakeneth the judgement, and is like a blow on the head that taketh away all sense. Fourthly, because actual sin grieveth the holy Ghost, and makes him depart, and it is he only that convinceth us of sin; and therefore how can we see when he is gone, that enlighteneth us? And when this holy Spirit is gone, then in comes the evil spirit which puts into us false reasons, and so we by them excuse ourselves. The Use is, first, therefore to let us take heed of Use 1. declining from God, and falling into any sin, seeing it's so difficult a thing to get out of it again. What makes us to recover, but a sight of our sins? Now falling into sin, blindeth our eyes, wherefore it must needs be very hard to recover. Seeing then it's so hard to recover, take heed of first falling into sin; for a man that is a little fallen into sin, is like a man in a quicke-sand, ready to sink deeper and deeper. Suppose a man doth pollute God's Sabbaths'; at the first there is sorrow for it; afterward he begins to do it more and more; but at last he doth it with delight. What is said of uncleanness, is true of all sins: Prov. 30. 20. She wipes her mouth; i. e. excuseth: so that although she must needs confess it to be a sin, yet in that case she accounteth it none. Secondly, if thou art fallen into any sin, remember Use 2. thy aptness to excuse it, and labour to get out as soon as thou canst. 1. Remember what thy judgement was of that sin before thou fellest into it, although now thou judge it small. Thy judgement is like a glass; before it is cracked, it shows true; but after it is cracked, it representeth things otherwise then they are. Think with thyself therefore how ill once thou thoughtest that sin; and seeing thy own judgement is blinded, help thyself with other holy men's judgements concerning that sin. 2. Labour to abstain from the acting of that sin, and so will light come in again by a little and a little, and then thou wilt see the ugliness of it; for no man sees the ugliness of a sin, until first he comes out of it. And now we come to their Answer. What is that to us, look thou to it. From hence again learn this Doctrine, That for the most part, in the time of our extremity, we have least comfort from those which were our Doctr. companions in evil. judas here comes to the High Priests, which were his companions in the betraying of Christ; but they give him poor comfort, What have we to to do with that, look thou to it: Miserable comforters to a man in his extremity. Now the Reasons are taken, first, From God's Justice; it's just with God, when men join against Reas. him, to set them one against another. Thus he set Abimilecke and the men of Sechem one against another: God sends an evil spirit between them; he can make enemies to be friends, and friends to be enemies. There are abundance of such examples in histories. Secondly, from man's nature, which is apt to love the treason, and hate the Traitor: he hath a love to the lust, and so may love the treason; he hath a principle in him to hate the Traitor. Thirdly, from the nature of their love; it's for commodity or gain, or some by end or other, and therefore when the commodity ceaseth, that also ceaseth; yea, and often turns to hatred, as Ammon's love to Thamar did. This should teach us to take heed how we join with men to do evil: It's better to Use. join to their consciences in doing well, for their consciences will continue; then to their lusts, for they will end, and then their love to you will end also. Hence it's said in the Proverbs, That he that reproveth, shall find more favour in the end than he that flattereth. Many rejoice in the love of evil company; but all that love is but like glass sodered together; when God sendeth the fire (as he did to Abimilecke) to melt that, they fall asunder, and all their love ceaseth. Now the next thing is, He cast down the thirty pieces of silver. And here the Doctrine is this, That, that that is the greatest comfort, when God once turns his hand against us, proves most uncomfortable. Doctr. judas here thought these thirty pieces of silver a great matter, but when once God moved his conscience, he casts them away: So, suppose a man get favour, honour, riches, or any other thing naughtily, it will prove but a trouble. 1. From the curse of God; although the thing in itself be good, yet God ever mixeth some evil Reas. with it, which maketh it bitter. Stolen bread is sweet, but God filleth the mouth with gravel. All misery with God's favour is most sweet, as Paul's imprisonments, and whip, and Joseph's: but on the contrary side, all pleasure, with God's displeasure, is bitter. 2. Because sin makes the soul sick, and then it's never well, until it casts up; and thus judas, the thirty pieces, burdening his soul, must cast them up. Many go on in sin, and are never troubled. Object. As in our bodies, though there be ill humours, yet they make not a man sick until they be stirred; Answ. so doth not sin until God stirs it, as here he did in judas, and then it makes us sick. This should therefore move men to take heed how they turn sail for their own advantage. Use. Suppose by going from God thou gettest what thou wouldst, yet God can make that comfort to prove but a burden unto thee, as he did judas his thirty silver pieces. Be therefore content to lose all before thou lose God. Now follows the event of all, He went and hanged himself. Whence learn, That God's wrath and sin are exceeding terrible and Doctr. unsupportable, when they are once charged on the conscience. This made judas to hang himself. Do but a little consider man's nature, how loath to destroy himself, how afraid to be killed, and you shall find it to be some great matter that must cause him to make an end of himself, and to cast himself into that which he feared; namely, hell: thus heavy is sin when God once chargeth it on the conscience, that it maketh a man do all this. Indeed sin was as heavy before, but than it lay at our foot, and we felt it not; but when God lays it once on our shoulders, and on our Consciences, then shall we feel the burden thereof to be far beyond all torments that can be imagined. See this in Christ, when God did but charge our sins on him, how intolerable werethey? Now for your better understanding of this point, ●. 3. I will first show you what this horror of conscience is; which I will do by explaining these five questions following. By what means is this horror of conscience Quest. 1. wrought? Two ways: sometimes by Gods own Spirit; Answ. sometimes by Satan. First, it's done by Gods own Spirit, when by it the mind is enlightened to see that he is in bondage by reason of sin; Hence it is, that it is called the Spirit of bondage, Rom. 8. Secondly, and more frequently, by Satan, when he, by God's permission, doth vex and terrify the souls of men, and drive them to despair; and this is called horror, and the vexing of the soul. Now whether this horror of conscience be wrought by Gods own Spirit, or by Satan, we may know by these four differences: 1. If we find any falsehood mingled with this trouble of conscience, than it comes from the Devil; for the holy Ghost mingles no falsehood, but only enlightens, and shows the truth: light makes a thing seem as it is. 2. You may discern of it by the affection it striketh in us; for that that the Devil causeth in us, striketh a hatred of God; but that that God's Spirit worketh in us, causeth a servile fear. 3. You may know it by the extremity of anguish it causeth; Gods Spirit worketh by meekness and consolation; but the Devil worketh by extremity of terror and fear. Answ. 4. You may know it by the manner of doing; for the Devil doth it disorderly, suddenly, and violently, without any equality; but the Spirit proceedeth orderly: first, it enlighteneth the mind, and then it raiseth objections; and so goeth on by a little and a little; but the Devil worketh violently. Hence is that that Satan is said to buffet Paul; for all buffeting betokeneth violence. Indeed, sometime the Spirit doth unequally, but yet there is a great difference between Satan's working and his. What is to be thought of such a condition? Quest. 2. I answer, That such a condition being simply Answ. in itself considered, is very miserable; because it estrangeth and draweth the heart away from God, yea, and from Christ, who is the end of God's works, and so therefore must needs be a most heinous sin; but yet as God useth it, it is a sign, or one of the first steps to faith; and a good means to subdue and weaken the stubbornness of our hearts. Quest. How may we know whether God intends this for a punishment, or for a preparation of grace? Answ. You may know it by the event; for when God doth it for the salvation of the creature, then after it there follows grace; but if it brings not grace after it, if there be only a ploughing and no harvest, the pricking with a Needle, and no thread, then it's a spark of hell fire, and the very praludium of hell. What shall we then think of those that never Quest. 3. had this horror and trouble of conscience? Their estate for all that may be very good; for this vexation is not absolutely needful, although Answ. humiliation is; wherefore if thou hast it not, seek not after it; for God useth many means: yet thou mayest take hence occasion the more to try thine estate. Whether comes this horror from melancholy, or how shall we disceme it from melancholy? Quest. 4. If thou apprehend sin and the wrath of God, Answ. than it is horror of conscience; for when the faculty is pinched upon the right object, to wit, sin; then it's no melancholy; but in horror the conscience is pitched upon the right obeject, viz. sin; for that is the proper object of the conscience: As for melancholy, that is not grief, but extendeth grief; as varnish is not colour, but doth extend the colour. Indeed melancholy may be joined with it, and draw it forth, but it comes not wholly from that, but from some other inward principle. As the fatness of the soil may bring forth the corn the sooner, but yet that is not the cause thereof, but the root that it hath. Again I answer, that all diseases are healed by their contraries; If that this were melancholy, then might it be healed by merry company, which is the contrary unto it; but if it be the horror of conscience, then must it only be healed by the apprehension of God's love in Jesus Christ. Whether may it befall the child of God to Quest. 5. be in this case after he is in the estate of grace, or not? I answer, That this extremity of horror which judas here tasted of, never befalls the child God Answ. after he is in the estate of grace; and my reason is this, Because that as perfect love casteth out all fear; so where there is some love left, there is no perfect fear. Indeed God's children are never wholly without fear, Rom. 8. yet in their greatest fear there is in them the root of comfort remaining. There are many examples that may be brought to prove the same, but I know none like that of our Saviour Christ, who although he was in such unspeakable horror of conscience, that it made him cry out, My God, my God, why hast thou for saken me? yet this horror was mingled with faith, comfort, and the assurance of God's favour. So God's Children may have such sorrow, and be so drunken with wormwood, that it may make them not to know what to do; yet in all this grief the fire of God's love is not quite extinguished, but there are some sparks thereof remaining under these ashes. Here is a Caveat to be given of two things. First, Let those that are in this disposition of Caveat. mind, take heed of that that Satan in this condition may labour to bring us unto; for than they are in a disease; and those that are in a disease, incline unto some thing: Take heed then of polluting the Sabbath, and other sins that he may entice thee to; for Sanus and AEger differ, the one desires one thing, the other another. Secondly, Something must be done positively Caveat. for the healing of our grief: when that we are in sorrow, we must pitch it upon the proper object, to wit, sin; and put away all worldly sorrow, for that bringeth death; but sorrow for sin, that bringeth life. All these things thus being expounded, the point is manifest, That sin and God's wrath being charged on the conscience are exceeding terrible. Doctr. Indeed, when the burden lies on the ground, we feel it not, but when it lies on our shoulders: So, before this horror is charged on the conscience we feel it not, but then is it exceeding terrible. It is with grief as it is with joy: There are three things in all joy. 1. There is a good thing. 2. There is the conjunction of that good thing to us. 3. A reflect knowledge thereof. So also in grief there are threethings. 1. There is a bad thing. 2. The conjunction of that to us. 3. The reflecting of the understanding, whereby we know the hurt that comes to us thereby. When a man feels, and sees, and knows his sin, then is it unsupportable, and the reason thereof is, because that then a man's spirit is wounded, and cannot bear itself. The Reasons of this point are these three: First, because that sin and God's wrath are in Reas. 1. themselves the greatest evil, as righteousness and God's favour are the greatest good: Men may think that punishment were the greatest evil, but it is not; for that is but the effect of sin, sin is the cause thereof; now we know that the cause is always greater than the effect: Now when God shall open our eyes to see this sin and God's wrath, than it will be an insupportable burden. This is the reason that at the day of Judgement the wicked shall cry, Hills and Mountains fall upon us, to hide us from the presence of the Judge, because that then God shall open their eyes to see their sins; which if he should do now while they are here on earth, would make them cry out as much. As it is with comfort, so it is with grief: If we know not of it, it affects us not: As the Army that was about Gebezai, it comforted not him, because he saw it not: So for grief; although hell and damnation be about us, yet if we see it not, we do not regard it. The second Reason is taken from God's manner Reas. 2. of working on the spirit of the creature; he than leaveth it; now we are to know, That the greatest comfort the Creature hath, is the fruition of God's presence, & the greatest grief is his absence; if we want that, we are deprived of all comfort; as if the Sun be absent, we are deprived of all light. If there were but a little comfort remaining, that would serve to hold the head above the water; but if all comfort be gone, it then presently sinketh. The proper object of fear and grief, is the absence of good, and prelence of evil, and both them come by the privation of God's presence. The third Reason is taken from the nature of conscience itself when it is awakened, because that Reas. then it is sensible of the least sin; for every faculty, as it is larger, so it is more capable of joy and grief; therefore men are said to be more capable of joy and grief, than the bruit beasts; and in man the soul is more capable than the body; and in the soul, conscience of all other parts most capable; and as the conscience is capable of the greatest grief, so also of the greatest comfort; it is capable of the peace of God, which passeth all understanding. And surely this horror of conscience is nothing else but a spark of hell fire, which the Heathen had some inkling of, when they said they were exagitated with the furies. Seeing then that the wrath of God is thus insuppartable, this should teach us in all things especially Use 1. to labour to keep a good conscience, and to labour to be free from the guilt of sin: if the wrath of God be the greatest evil, then should the whole stream of our endeavours be to take heed thereof, by labouring for to keep a pure conscience: Proportion your care herein to the good that will come thereby; it will bring the unspeakable comfort; without this labour to keep a good conscience, thou wilt never have thy heart perfect; therefore labour for it, consider the good it bringeth: Men busy their heads here to the utmost for other things, as for Learning, Credit, Riches, Honour, and all because they think that they are worthy their labour; Let us then but consider the fruit that this peace of conscience will bring; let us but gather up our thoughts that are busied so much about other things, and but consider this a little; which if men would but do, they would spend more time about it then they dye; for now these things are done but by the buy, and have not that tithe of the time spent about them that should be, which we spend about other things: But let such know, that it is but a folly to go about that work with a finger which requires the strength of the whole body: When this work of the building of grace doth require the whole strength of a man, and we put not our whole strength thereto, it is no marvel if we do not prosper therein. Let us therefore seriously consider our ways, let us consider with what tentations the Devil daily assayeth us; Consider that it were as good get ground of the raging Sea, as of raging lusts; Consider these things with thyself; I am verily persuaded, that the chiefest cause why there is so much deadness in those that belong unto Christ, is, because they consider not their ways. Take time therefore to consider thy ways. It is no wonder to see men complaining of their weakness, when as they will not labour to keep a good conscience; it is all one as if a sluggard should complain of his poverty, or an idle scholar should complain of his ignorance. Be exhorted therefore to prise the peace of conscience, spend the chiefest of your cares for it; what if you lose some few other things, so you get that, they are all nothing in comparison to that; but the common fashion now is to spend but a little time in such things as these are, and so think that enough too. This showeth us the miserable condition of those that still lie in their sins, it may be they think Use 2. the burden thereof to be light, and account it not; but when the burden of their sins shall be laid upon them, they will find to be intolerable; now while the burden lies not on their shoulders they feel it not, but when God shall once say, Let him bear the burden of his sins, we shall find them to be unsupportable, even able to press us down to hell, as here they did judas. The common fashion of men is not to regard what sin they run into for the escaping of some outward cross, thinking that to be the greater, but they shall one day, to their cost, find the contrary, that these outward punishments and losses are nothing in comparison to the inward; that as outward cold and heat is nothing to the inward, the heat in summer is nothing to the heat of the fever; so that these outward crosses are but as the heat in summer; inward, like the heat of the favour. But it's a wonderful thing to see how men, like little children, rejoice and tremble at appearances. Children cry not at things to be feared, but at things not to be feared; as Hobgoblins, and the like, they cry: so do men most commonly fear those things that are but umbrae doloris; for outward evils are like the scabbard without the sword, which cannotcut; they are only inward evils which are like a deep pit, out of which we cannot be recovered. Set your hearts therefore in a right disposition of judging of sin, that you may judge aright thereof as it is in itself; labour to apprehend God's wrath for sin, and beat down those lusts that like mists hinder us from the sight thereof: Judge of sin as the Scripture judgeth of it, for that is the true glass; judge of these outward things as they are; see how you should judge of them in the day of death, and so judge of them now, and by this means you shall foresee the plague, and prevent it. Seeing then that sin is so unsupportable when Use 3. once it is charged upon the conscience, this should teach us earnestly to sue for pardon for it above all other things, if we mean to have it. It is now become the fashion of the world to pray for the pardon of their sin in a superficial manner; but such shall never obtain it, but only those that are fervent in prayer for it: for God will be glorified of every man, both of the unjust and just. 2. For the wicked, he will be glorified of them at the day of Judgement, in their destruction. This is the meaning of that place, Rev. 1. 7. Behold, he cometh with Clouds, and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. But for his own servants, those that he calleth he first woundeth; he causeth them for to see their sins, and the pitiful case they are in by reason of them; and then he causeth them to see him in his Attributes of Love, Mercy and Judgement; and maketh them to sue unto him for pardon, as a man condemned, and ready to be executed: and thus he is also glorified by them. Seek therefore for the pardon of your sins; if you did but feel the burden thereof a while, as judas did, you would: if you cannot see your sins, labour to see them. Some may here say, How shall we do to get pardon? we desire it with all our hearts. Quest. Use a right method. Answ. 1. Labour to be humbled by the Law. 2. Labour to be comforted again by the Gospel. 1. For the Law that must humble us. 1. By the declaration of the fault. 2. By the commination of punishment. Which thou must apply unto thyself. 1. Thou must apply unto thyself the corruption of thy nature, by reason of thy sins. 2. Thou must consider what thou hast deserved for this thy sin: Thefirst being as the Jury, that tells a man he is guilty; the second being as the Judge that pronounceth the sentence of death. This is the way to be humbled, and so to come to sound repentance. Thus did Paul with Foelix, Act. 24 25. He reasoned of temperance, righteousness, and judgement to come. 1. He reasoned of Righteousness and Temperance; that is, he told him what righteousness and temperance was required of them that should be saved. 2. He added judgement to come; that is, he threatened the terrors of the Law, and so made himto tremble. So likewise let us do, first consider what righteousness, temperance, purity and holiness is required of them that would be saved; then in the second place considerthe judgement that is threatened if we do not perform these things. Now that we may the better see the fault, 1. Fasten thine eyes upon some particular gross sin, as suppose it be of drunkenness, uncleanness, lying against the conscience; see if thou art guilty of such sins first, as the woman of Samaria did by her adultery, joh. 4. So David, when he had committed adultery, first he saw that, and the seeing that, he came to see the corruption of his own nature: for it is a loud sound that must first awaken a man, then being once awakened, he will hear lesser sounds. 2. After thou hast thus done, then consider the corruption of thy nature; look on all the faculties of the soul, see how they are out of square; the understanding is dulled, the conscience, when it should cry, then it's still; and when it should be still, than it cries; the memory ready to forget good things, but prone to retain privy grudges towards our neighbours; the will will do a thing when as the understanding tells it, that it is contrary to Gods will, & therefore should not be done; and so likewise for the other affections; all which when we have done, let us look on the straightness of the law, & the crookedness of our lives, how short we come of doing that we should, and then see what we have deserved for it. 2. This being done, let us comfort ourselves with the Promises of the Gospel, for grace can never truly be wrought, until by the Gospel we believe, humiliation cannot do it: we must therefore know that God is exceeding merciful more than we canimagin, and lay hold upon his love in Christ, by a true faith. Every man knows that God is merciful, but we are not fit for to receive his mercy. Object. I answer; you know not what mercy is; It may be thou thinkest, if thou hadst more repentance, or more Answ. humiliation, than thou wert fit for mercy; but thou art deceived, for the more thy heart is out of order, the fitter thou art for mercy; for the great thy sin hath been, the more will his mercy be seen in the forgiveness thereof. And therefore never look what your sins have been in time past, but see what your purpose & resolution is for the time to come; and (which is the hardest thing to do) labour to believe in Christ for the pardon of thy sins, and apply the promises to thyself, for a sin is never sound healed until we apply the promises; for unless we apply the promises, we cannot truly delight in God, & until we do truly delightin God we cannot hate sin, & think well of God & goodness. And therefore, to conclude all, let us here be exhorted to labour for faith above all things which daily will increase grace in us. FINIS. THE SAINTS SPIRITVALL STRENGTH. Excellently and Amply set forth in three Doctrines drawn from EPHES. 3. 16. That he would grant you, etc. By the late Reverend and learned Preacher, JOHN PRESTON, Dr. in Divinity, Chaplain in Ordinary to his Majesty, Master of Emanuel College in Cambridge, and sometimes Preacher of Lincolns-inn. LONDON: Printed for Andrew Crook. 1634. The Contents of the Saints Spiritual Strength. DOCTRINE I. STrength in the inward man is to be desired above all things, of every good Christian, page 66 A twofold strength: Natural: strength in mind p. 67 Supernatural, body. Supernatural strength proceeds 1. From the evil spirit, to work evil, ibid. 2. From the sanctifying Spirit, to do good, p. 68 Spiritual strength consists in, 1 Bearing wrong patiently, ibid. 2 Thriving under afflections, 3 Believing against Reason, The description of Spiritual strength. p. 69 Of weakness, two kinds: 1. Of Grace. p. 70 2. Of Relapse. ibid. Of weakness, two degrees: 1. Sensible, in the will and affections. p. 71 2. In the change of the heart. 1 General, in all parts of the soul. p. 72 2 Particular, in some parts weak, though generally strong. ibid. Reasons of the Doctrine. I. Strength in the inward man fits us for many employments. ibid. REAS. II. It brings most comfort: for, 1 It makes us dye all things with facility. p. 73 2 It makes the soul healthy. ibid. 3 It brings cheerfulness into the heart. p. 74 4 It brings plenty of all good to the soul. ibid. 5 It strengthens against temptations. ibid. USE. I. To reprove such as care not to get this spiritual strength. p. 75 Let them consider, 1 The excellency of the inward man, fitting for great employments. p. 76 2 By it they are made like unto the Image of God. p. 77 3 By it they are enabled to do things Honourable to God. p. 78. Profitable to men. 4 It is an immortal soul they labour for. p. 79 Differences between the natural and spiritual strength: 1. The spiritual strength goes further than the natural. p. 80 It enables a man, 1 To see more. p. 81, 82. 2 To do more. 3 To judge better. 4 To increase in all parts. II. It hath another beginning, God's Spirit; another end, God's glory. p. 83 III. It hath a strong faith. p. 85 A double work of faith: 1 To empty a man of all his own righteousness. 87 2 To stir up a desire after God in Christ. ibid. IV. It leads a man to the power of Godliness. p. 92 V. It is always joined with reluctancy of will. p. 93 USE. II. To exhort all men to labour for strength in the inward man. p. 95 Motives to persuade hereto, are, 1 Comfort lies most in the inward man. p. 96 2 It is pleasing to God. p. 99 3 It prospers the outward strength. p. 101 4 It is the being of a man. p. 102 USE. III. To direct a man how he should get his inward man strengthened. p. 105 Means to strengthen the inward man, are, 1. Abounding in spiritual knowledge. p. 107 2. Diligence in the use of the Means. p. 110 Rules to be observed in using the Means. 1. To use all the means, p. 111 2. To perform holy duties strongly, p. 112 3. To be constant in the use of the Means, p. 113 4. Not to depend on the means without God. ibid. 3. Labouring to get rectified judgements. p. 114 Signs of a rectified judgement; 1 Constancy, 2 Strong affections to good, p. 115 3 Patience under the Cross, p. 116 4 Hardness to be deceived with the things of the world, p. 117 5 Strength in the time of try all. p. 118 4. Removing excuses and hindrances. p. 119 Hindrances are, 1. The spending strength upon other things, p. 121 2. Strong lusts and unmortified affections, ibid. 5. The getting spiritual courage and joy. p. 122 6. The getting a lively faith. p. 124 7. The getting of the Spirit. p. 125 DOCT. II. ALL saving grace, or strength of grace a man hath, proceeds from the sanctifying spirit. p. 126 The Spirit strengthens the inward man: 1. By infusing into the soul an effectual operative and powerful faculty, p. 128 2. By enabling the soul to doc more than it could by Nature, ibid. 3. By putting new habits into the soul, p. 129 4. By giving efficacy and power to the means of growth. p. 131 USE. I. To teach us, he that hath not the holy Ghost, cannot have this strength in the inward man. p. 132 Signs to know whether a man hath the Spirit, or no: 1. Fullness of zeal. p. 134 2. Doing more than Nature can. p. 141 Holiness. p. 143 3. Examination of the Means by which the Spirit came into the heart. p. 144 You may know whether the Spirit was received by Preaching of the Word. 1 By a deep humiliation that went before. p. 145 2 By a thorough change in the soul. p. 146 4. Putting life into the soul. p. 149 'T is no true life, 1. If but the form of godliness, p. 150 2. If not in a feeling manner, p. 151 3. If only for a time. ibid. 5. By trying whether it be the Spirit of adoption, 153 6. Manner of working, p. 154 7. Carriage of words and Actions, a man's conversation, p. 156 To do evil of set purpose, and to be forced unto evil unwillingly, is the main difference between the wicked and holy man. p. 157 USE II. To exhort us above all things to seek the Spirit. p. 159 Benefits that come by having the Spirit: 1 A good frame of grace in the heart. p. 160 2 An ability to believe things he otherwise would not. p. 161 3 The breeding heavenly and spiritual effects in the soul. p. 163 Holy affections do much advantage us, 1. Because we are the better men. p. 165 2. Because they are the means of good. p. 166 3. Because they enlarge the soul. ibid. 4. Because they cleanse and change the heart. DOCTR. III. THe Spirit is a free gift. p. 168. How said to be a free gift in five particulars. p. 169 USE. To terrify those that be not sanctified by the spirit, lest they be deprived. p. 170 Means to get the Spirit. I. Knowledge of him. p. 171 Simon Magus, and some men, now commit the same sin in three particulars. p. 172 II. Faith. p. 173 III. An earnest desire joined with Prayer. p. 174 IU. Obedience. p. 176 V. Waiting on the Means. THE SAINTS SPIRITVALL STRENGTH. EPHES. 3. 16. That he would grant you according to the riches of his glory, to be strengthened with might by his Spirit in the inner man. THESE words are part and the sum of that 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 Inward man: and this he sets down in such a manner, that he answereth all doubts that might hinder the Ephesians from obtaining of this grace. For first, they might demand this of Paul, you pray, That we might be strong in the Inward man, but 1. how shall we? or what means shall we use to get this strength? the Apostle answers to this, and tells 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, they might demand, I, but how shall we do to get the Spirit? the Apostle answers to 2. this, you must pray for him, for yourselves, as I do for you: For, I pray that he would grant you the Spirit, that you may be strengthened in the inward man. Thirdly, they might demand, but what should move God to give us his Spirit, and to hear our 3. prayers? to this the Apostle answers, that the motive-cause is, the riches of his glory, that he would grant you according to the riches of his glory, that you may be strengthened by the Spirit in the inward man. Fourthly, they might demand, I but what shall we be the better for this strength if we get it? to 4. this the Apostle answers in the verses following, then saith he, You shall be able to comprehend with all the Saints, what is the length, and the height, the depth, and the breadth of the riches of the love of God towards you in Christ, Now in that the Apostle above all other good things that he wishes unto them, prays 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 Doctrine. and to be sought for above all things, is this, that he may be strongthened in the inward man. I gather it ●●●r it thus. Paul was now to pray for some good to the Ephesians, and considering what might be most profitable for them, he makes choice of this above all other good things, making it the sum, and substance of his prayer, that they may be strengthened by the Spirit in the inward man: I shall not need to prove it by any other place of Scripture, because this in hand sufficiently proves the point, as being the main scope and intent of the Spirit in this place, to show the necessity of this doctrine of strengthening the inward man. But for the more fuller explaining of this point, we will first show you what this strength is, and then we will come What this strength is. to the uses. There is therefore a twofold strength: First, there is a natural strength: Secondly, there is a supernatural strength. First, I say there is a natural strength, and this is when a man is naturally 1. strong either in the parts of his body, or in the gifts of his mind: as for example a strong memory in a man, that is a natural strength; and so other qualities of the mind: so likewise when a man is strong in the parts of his body, as in his arms or legs or neck, these are natural strengths, but this is not the strength, that is here meant. Secondly, 2. there is a supernatural strength, and this is twofold, the first is a supernatural strength, which is received from the evil spirit, that is, when Satan 1. shall join with the spirit of a man to do evil, than he adds a supernatural strength, and so makes him to do more or suffer more than otherwise by nature he is able to do: with this spirit are all the enemies of the Church strengthened withal. Paul himself before he was converted was thus strengthened: and so was he that killed the French King, he had more than a natural strength to undergo all those torments, and not to shrink at them: but this is not the strength here meant; but there is (2.) a supernatural strength, and this is that strength which comes from the 2. sanctifying spirit whereby a Christian is able to do more then naturally he could do, and this is the strength, that is here meant in this place, and with this strength all the Saints are strengthened withal. This was the strength that Eliah, Stephen, john Baptist, and the Apostles had: this made them speak boldly in the name of Christ. But you shall the better understand what this Particulars of this strength. strength is, if you do but consider the particulars of it which are these: the first particular in which The first particular. Bear wrong patiently. this spiritual strength is seen is this, if a man can bear any wrong patiently without seeking revenge any way, it is a sign that they are spiritually strong: the second particular, wherein this spiritual The second particular. Thrive under any affliction. strength is seen is this, if a man can thrive under many afflictions rejoicing under them, he hath this this strength: as in the Acts 5 41. it is said of the Acts 5. 41. Apostles that they departed from the Council rejoicing that they were thought worthy to suffer rebuke for the name of Christ: he that can bear 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 there (as the holy Ghost saith in Revelation 2. vers. 13.) where Satan hath his throne must needs be a great supernatural work of the spirit: the The third particular. To believe. third particular wherein this spiritual strength is seen, is this, If a man can believe though he hath all reason and strength of reason against him, or if a man can do all things of knowledge, this is to be strong in the inward man. But to go further, that you may the better know what this strength is, I will give you a description of it, that is, I will describe what the strength of the inward man is more fully. First, I say it is a general Description of spiritual strength. good disposition or right habit, temperature, or frame of the mind, whereby it is able to please God in all things. I say it is a general good disposition or right habit, because, if it be only in some particulars, and that at sometime only, it is not strength: as for example, to have a passion to good, and not to continue argueth not strength in the inward man: or to have the understanding strong, and yet to have the will and affections weak to good, is not to be strong in the inward man; but they must be all strong: as for example, a man or a woman is not said to be perfectly beautiful, except they be beautiful in all parts, for beauty is required in all parts; so likewise a man is not throughly strong, but imperfectly, except he be strong in all parts: strong in the understanding, strong in the will, strong in the affections, etc. Secondly, I call it a temperature or right frame of the mind, because it sets the soul 2. in order, that is, it sets a new habit on the faculties, and fixes the soul on fit objects for these habits: the soul was before like a disordered clock that went at random, every thing was out of its place, but when the strength of the inward man comes into the soul, it frames it anew, and puts it into a right temper again. Thirdly, I say, whereby a man is able to please God in all things, 3. because it sets a good hue upon all our actions: for as Varnish makes all Colours fresh: so doth the Inward man, it sets a deep die upon all our actions; a glass upon them, and makes them beautiful: nothing without it will hold trial: every thing that hath the tincture of the inward man upon it, will hold good: this sets the stamp of holiness upon them: and therefore they are acceptable to God. Now that you may know the better what this strength is, you must first labour to know what weakness is: by weakness I do not mean weakness before a man be converted, for that cannot properly be called weakness, but wickedness: and therefore know that this weakness, which I speak of here, which is proper unto Christians, is of two sorts; The first is weakness of grace, as in the 1 Cor. 3. 1. I speak unto you as unto babes in Christ, 1. that is, as to those that are weak in knowledge, 1 Cor. 3. 5. babes. The second kind of weakness is this, 2. when one, that hath been strong is new fall'n sick, and weak into a consumption of grace that he cannot use grace, and his strength, so as formerly he could: now they who are weak in the first sort of weakness, grow strong; but they who are weak in the second sort, grow weaker and weaker: therefore if there be any here that are such, that hath once truly loved God and his Kingdom, but now is fall'n unto the love of the world, that once was lively and quick to good, but is now backward and cold, my Counsel to them shall be the same which Christ gives unto the Church of Ephesus, Revelation 2. v. 5. to remember and repent, and to do their first works, lest their Candlestick be taken from them; let them remember what they were in times past, and what they are now, and then let them humble themselves and turn again into the right way and be ashamed of themselves, that they run so far away from Christ; and that in time, lest their Candlestick be taken away from them, lest these opportunites to good, and the offer of grace be taken from them. Again as there are kinds of weakness, so there are degrees of weakness. As touching that kind of weakness that follows upon a relapse, (to speak of this first,) there are two degrees of this. First, sensible: Secondly, unsensible. First, I say, 1. sensible, and that is when the understanding is 2. good, but the will and affections are desperately 1. wicked: the understanding, I say, is good in regard of the good it knows, whereby the weakness that is in our wills and affections becomes sensible unto us. Secondly, there is a weakness, unsensible, and that is such as cannot be felt, and 2. this is when men change their opinions of sin, when they have thought otherwise of it then now they do: as for example; before, they thought every sin a great sin, but now little or none at all: Now as touching that weakness, which follows upon the new birth, there are two degrees likewise of this; the first is general, the second particular: The first is a general weakness, and that is when the judgement, will, and affections are 1. all weak. When a man is weak in all the whole parts of the soul: The second degree, is a particular weakness, and that is when a man is generally 2. strong and yet weak in some parts; as for example, a ship may be strongly built or generally strong, and yet having a leak in it cannot be said to be strong in all parts, because it hath that leak; that is a weakness in one part of it: so the soul may be generally strong, and yet weak in some particular: therefore a man must take heed of all particular weaknesses. Now by way of opposition unto these weaknesses you may conceive of inward strength. But to come unto the reasons wherefore we should strengthen the Inward man; and they are these. The first reason wherefore you should be strong Reason. 1. in the Inward man is this, because it will fit you for many employments, it will make us go through much work with great ease, to perform the weightiest duties of Religion in such manner as otherwise we could never be able to do, and this should persuade men the rather, because God rewards men according to their works: it is not riches, beauty, honour, or dignity that prevail with God in his giving the reward, but according to our works so shall his reward be. And this reason should make men to haste to get into Christ, because the longer they are in Christ, the stronger they are in the Inward man. The second reason wherefore you should desire to be strong in the Inward man is this, because it Reason 2. brings most comfort and cheerfulness into the soul. (1) Because it makes us do all that we do with facility and easiness, so that that which we 1. do is easy unto us; as for example, a man that is weak in judgement and weak in understanding, any high point of religion is weariness unto him, because he wants a capacity to conceive: now that which is not rightly conceived or understood, we have little or no comfort or delight in it, but it is irksomeness and weariness unto our nature: whereas the same things unto a man that is of a larger capacity are easy unto him and he delights in them (2.) The more strength a man hath in the Inward man, the more health he hath in his 2. soul, for as it is in the body, the more natural strength, the more health; so in the soul, the more strength in the inward man, the more healthful in grace (3.) It brings the more cheerfulness into the heart, because it brings Christ and God 3. thither, who is the God of all comfort and consolation, as the Apostle calls him there. For that must needs be the best thing in the world to be strong in the inward man; and the joyfullest heart, that hath his inhabiting with God, and Christ. (4.) Because it brings sufficiency and plenty of all good into the soul, and we say, that if a man hath 4. a good outward estate, he is like to hold out if a famine should come; so it is with a Christian if he be strong in the inward man, though a famine should come, he is likely to hold out and keep that which he hath: but 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. But as a bowl that hath a bias, the strength of the arm takes away the bias, so strength in the Inward man takes away the bias of shame and reproach, which otherwise would draw us to despair, and makes us to go on stoutly and to bear afflictions strongly; babes you know cannot bear that which a strong man can, neither are they able to hold out in any thing as a strong man is able. Therefore that you may hold out, labour to be strong in the Inward man, (5.) because it strengthens a man against temptations, and 5. therefore the Apostle saith, Be steadfast and unmooveable, for it makes us to stand fast in Christ, so that nothing shall break us off from Christ; neither temptation, nor affliction, nor reproach. Contrary, what is the reason that temptations press men so sore as they do, but because they are not careful to grow more strong in the inward man. This shows how they are to be blamed, that Use 1. seek this strength lest of all, or not at all; for let us look upon men, and we shall see how busy they are, to get the riches and honour, and pleasure of the body; but few or none regarding this strength which is the riches, and honour, and pleasure of the soul: for the health, beauty, and strength of the outward man, all take great care, spend much time about them, much labour in them, to add any thing unto them; but for the beauty of the Inward man, they care not for that, they respect not that: All their care is, for their backs and bellies, still regarding the things that may raise their outward estate, but never minding the strengthening of the inward man; which will appear more plainly by this. Ask but such men why they do not pray, or hear, or receive the Sacrament oftener than they do: to this you shall hear them answer, that they cannot for businesses; they have great employments in the world, and they must not neglect them, to do such and such things; as if the inward man were neither worth the getting or having. And yet these men will be as good men as the best. Again, see it in yourselves: This day is appointed for the strengthening of 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 cast aside your occasions of businesses in your callings, or whether be they not now fresh in your memories: nay, do not your hearts run after them, even now when I am persuading you to the contrary; If they be, whatsoever you say of yourselves, you have not the care you ought to have, to grow strong in the Inward man. And yet that you may see, that you have good reason to strengthen the inward man; First, you old men, consider you and bethink with yourselves, how soon your inward man may 1. be thrown out of doors. Therefore you have great cause to strengthen it, and grow strong in it. Secondly, you young men, as for you, you have need to strengthen the inward man, because 2. as there is a time of springing and growing strong for you in the inward man, so there is a time of not springing, that is, when you will have much to do to keep that which you have, without increasing of it; therefore whilst the time is, take heed of neglecting the time; It is no rule to be followed, That God calls at all times, for thou knowst not whether he will call thee and therefore do thou labour to grow strong in the inward man, & to persuade you the more consider these particulars. 1. Consider the excellency of the inward man that 1. it will fit you for great imploymenrs; as for example, it will make you to see God in his holiness and to converse with God, & to have such a holy familiarity with Him, as will joy the soul: this will bring you so acquainted with God, that you will be esteemed of him as one of his familiars: therefore this should persuade you to strengthen the inward man. Secondly consider, that you are to be made like 2. unto the Image of God, if you will be saved; but this cannot be, except you strengthen the Inward man, and therefore the Apostle saith, 1 Pet. 1. As he that hath called you is holy, so 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 a base thing is it for you to stoop unto base things? what a base thing were it that an Eagle should stoop at flies? And although it is unseemly in that creature, yet men do the like, and are not ashamed: men will stoop to the world, and will be any man's vassal, and be any thing what any would have them to be, if it may but enlarge their outward estate. But beloved there is a great loss and baseness in it: for what is Gold, or honour, or pleasure to Christ, grace, and holiness? In every thing wherein there is loss, it grieves and pains us: we grieve when we see Wheat given unto Hogs, which would be man's meat: we grieve when we set up a fair building, on which we have bestowed much cost and labour, and then to have Limb, and Chim to dwell therein, and not ourselves: And if we be subject to grieve for these things, then how much more have we cause to grieve, when we see men give themselves unto their lusts, that is, they give their souls to be a harbour for their lusts, which ought to be a Temple for the holy Ghost. Thirdly, consider that it is the inward man that enables a man to do those things that are honourable 3. unto God and profitable unto men; no man can truly honour God that doth it not by the strength of the inward man; neither can any man truly be said to profit another, except what he does, flows from the inward man unto him, therefore the Apostle saith, Col. 3. 2. Set your affections on things above, and not on things below: but Satan comes and robs us of all the good that otherways we might do: and first he robs us of ourselves, by stealing from us the strength of the inward man: and then secondly, he robs our parents of us, making us the objects of their grief: and thirdly, he robs the Church, and Commonwealth 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 at all the strengthening of the inward man; whereby they may become profitable unto all. When the soul is unto some, but as salt is unto meat, only to keep it from Putrefaction: and the body, that is put into the soul's place: but what is the reason we put it thus, doth not this prove that true, which Solomon saith, I have seen servants ride, and Masters go afoot. When you employ yourselves and spend your time and pains in getting of outward dignity, in decking the outward man, and little regard the beautifying of the inward man, you prefer dross before Gold, Copper before Silver: you set the body in the soul's 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 do things like yourselves, when you prefer the inward man first. Fourthly, consider that it is an immortal soul: why do you labour for the meat that perisheth, in the john 6. 27. use of it; that is, why do you dote upon the outward man that perisheth in the getting, which perisheth in the using, that will stand you in no stead if you keep it? and why do you not rather labour for the meat that perisheth not? why do you not labour to get the strength of the inward man which is of an immortal substance that will never fade nor perish in the use: you have built a Temple here, which is in itself a good work, but I say, except you build also in your souls the Temple of the inward man, all your labour, all your pains and all your cost is but lost labour: it will perish and stand you in no stead when you shall need it. And this is one main drift of the Scripture to show you the vanity of earthly things, that you should not set your affections upon them, because they perish in the use, and that you should not lay out money for that which profiteth not, as the Prophet speaks. Consider therefore that it is a spirit, and again borne and infused into this body to bear rule there, and the body to be but a servant to the inward man. But that you be not deceived, there is a natural strength whereby some men will go very far, and there is a moral strength, and yet take heed you rest not in that: not that I speak against natural strength, because it comes from God and is good. For I say, we do not take away those affections, but we alter and change them, and therefore I beseech you look that you do not content yourselves with them, but labour to strengthen the Inward man. And here a question ariseth, seeing that there is a natural and spiritual strength, how shall a man come to know whether the strength which he hath, be a natural, moral, or spiritual strength: yet as I said, we do not destroy natural strength, but we use it as men do wild Horses and beasts, they tame them, to make them fit for service; so we should use these as means to carry us unto their right ends. We will therefore come to show the differences betwixt the natural and spiritual strength. The first difference is this, The spiritual strength 1. Difference. goes further than the natural strength. Look what the natural man with the natural strength can do, the spiritual man can do more, he can go further both in degree and measure: and the reason is, because grace elevates nature, it brings it unto a higher pitch; grace is unto the soul as a prospective glass is unto the body, it brings that which is a far off, to be as it were nigh at hand, it turns a man to see things in a more excellent manner: for as water that is elevated by fire, so is he that hath this strength; that is, he is abler to do more than a natural strength can do: this was that which made a difference between Samson and other men, he had a natural strength, and he had another strength to do more than another man could do: and that this strength doth go further than a natural strength, we will prove by these particulars. First, the spiritual strength enables you to see more, and to prise grace more; 1. the natural strength shows you something in your journey, but it shows you not unto the end of your journey; whereas the sight that the inward man brings unto the soul, adds unto it jeremy 31. 34. Then shall ye know me; that is: jere. 31. 34. they knew me before, but now they shall know me in another manner then before: grace presents things unto the soul in another hue. Secondly, in performances: all natural strength leads a man but unto a form of godliness, but this strength gives a man power and ability to do good. Labour, therefore, labour for this strength that your hearts may be in such a frame of godliness, that you may do Gods will in earth as the Angels do it in heaven, which the carnal man will never do: he that hath not this strength, he will never labour to please God after that manner, because he cares not for grace if he can but 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 3. him to go further in judgement, the natural man he cares not, if he can get but just so much holiness as will bring him to heaven; but the spiritual man will not be contented with any answer; but it is with the spiritual man as it is with the Sun; the clearest Sunshine shows the most motes; the clearest glass the best; and best water is next the fountain; even so when the spiritual man is strong in the inward man, it sees the more motes and bracks in the spiritual strength, and labours for more strength against weaknesses, which a natural man cannot conceive of, as 1 Pet. 4. 4. They think it strange that you run not with 1 Pet. 4. 4. 5. them into the same excess of riot; they know not the reason, or they cannot conceive what should keep you from loving such and such vices which they love: like blind men, they hear the pipe, but they see not the persons that dance, so they hear the pipe, but they see not the rule by which the spiritual man goes; as a countryman that comes and sees a man drawing the Geometricians line, he marvels what he means to spend his time about such a thing, when as he that draws it knows that it is of a great use: Fourthly, in degree, that is, in the generality of the 4. growth, when you grow in every part proportionably: a natural man may grow in some parts, but not in all parts; as for example, he may have a large capacity of knowledge in divine Truths, yet he hath but weak affections to God: or it may be his affections are strong, but his judgement is weak: or it may be he is strong in both, that is, he knows the good, and after his manner of loving, he loves the good: but yet there is such weakness in the will, that he will not yield any true obedience unto God: but it is not thus in the spiritual strength, that is, in the growth of the inward man, for that leads him unto all growth in all parts: now in the natural growth, we say, it is not a proper augmentation, except there be a growth in all parts: as for example, if a man should grow in one member, and not in another, as in the arm, not in the leg, we would not say that it were a growth, but a disease, and that many humours of the body were met together in his arm, and that it were rather a sign that it should be cut off from the body, than a help unto the rest of the body; even so the growth in any part of the soul, if it be not universal, rather hurts then helps, that is, it rather shows a disease in the soul, than the health of the soul: but the true spiritual strength, that grows in all parts: so much for the first difference. The second difference is in the beginning and ending of that strength: it hath another Alpha 2. Difference. and Omega: for the strength of the spiritual man is wrought by the Spirit and Word of God; as thus, the principles of religion being taught him out of God's Word, hence there is a spiritual strength conveyed into the soul, for I say, no man can receive the spirit of 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 particulars. First, examine whether ever you were humbled: that is, 1. examine whether by the preaching of the law, you have had such a sight of 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 strength, 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; First, throughly to humble him; Secondly, examine whether there hath followed a comfortable assurance of God's love in 2. Christ, which hath not only wrought joy and comfort against the former fear, but also a longing desire after Christ, and holiness, therefore if the holiness that is in you be throughly wrought, it doth proceed from the Spirit, for this orderly proceeding of the Spirit doth make it manifest, but as for the natural strength, it hath not such a 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 sound wrought by the same Word: but is a mere habitual strength of nature picked out of observations and examples. Again as the spiritual strength hath a different beginning, so it hath a different end: the end of them are as far (if not further) differing as their beginnings: for as the holiness that is in a Holy Man, ariseth from a higher Wellhead, so it leads a man to a more nobler end than the natural strength: for the end of the spiritual man's strength is God's glory, that he may yield better obedience unto God, that he may keep truth with him and keep in with him that he may have more familiarity with him and more confidence and boldness in prayer; in a word, that he may be fit for every good work: But the end of the natural strength, is his own ends, his own profit and pleasure, and his own good; for as the rise of any thing is higher, so the end is higher, as for example: water is lift upon the top of some Mountain, or high place because it may go further, then if it were not: so when a man is strong in the inward man, he is set up higher for another end, and that is to please God, and not himself, and thus much for the second difference. The third difference is this, he that is spirituallystrong, is strong in faith. The strength of the inward 3. Difference. man is faith: but the strength of the outward man is but moral strength, an habitual strength of nature: it is faith that gives strength: a man is not a strong man in Christ, or in the inward man that hath not a strong faith. Strong faith makes a man or woman strong: that is, it is that which makes a difference between a spiritual man, and a natural man: for as reason makes a difference between men and beasts, so faith makes a difference between a holy man, and a wicked man: as for example, take a Philosopher that doth excel in other things, as in humane knowledge: such go beyond other men, yet in matters of faith and believing, they are as blind as beetles; and the reason is this, the one sees and doth all things by faith, but the other only by the light of nature and this is the same that the Apostle speaks of in Hebr. 11. of weak they became strong, that is, because they had faith, and Heb. 11. 34. were strong in the faith, and trusted and believed, and hoped in God, therefore they became strong, 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, but the other doth them but from nature, and so Socrates may in worldly things, be as wise as Paul, that is, as wise in understanding, and in policy by reason of excellent outward parts as Paul: but here is the difference, Paul doth all things out of faith, but Socrates doth not: therefore the Apostle saith, 1 Tim. 4. 10. We are strong because we stand in God: that is, we have a strong 1 Tim. 4. 10. faith in God, and that makes us to withstand all the assaults of men and devils. I say, this is that which makes a difference betwixt us and the men of the world. Diogenes may trample under his feet the things of the world as well as Moses, but Moses by faith chose rather the one than the other, Hebr. 11. 24. Faith in Christ made him to choose grace before the things of the world: but it was Heb. 11. 24. not thus with the other, his contempt of earthly things, was not out of faith, as Moses was, who had respect unto God's Commandment, and to his promise; for then and not till then is a man spiritually strong, when he will let life and riches, and honour, and pleasure, and liberty, and all go for Christ: the natural man will never do this, this is the only property of faith, a supernatural work, and change in the soul, and therefore the holy Ghost saith, they suffered with patience the spoiling of their goods, that is, they let them willingly go; life and liberty and all shall go ere Christ shall go. A noble Roman may do something for his country, and for himself but there is a by-end in it, he doth it not in a right manner unto a right end, but the spiritual strong man doth all things in a spiritual manner unto a saving end, the one doth it for vain glory, but the other in uprightness of heart: for there is a double work of faith. First, it empties a man, as a man that hath 1. his handful cannot take another thing till he let his handful fall, so when faith enters into the heart of a man, it empties the heart of self love, of self will: it purgeth out the old rubbish, that is naturally in every man's heart, and lets all go to get hold on Christ, all shall go then, life, and honour, and profit, and pleasure, and he is the truly spiritual man that can thus lose the world to cleave to Christ, and miserable are they that cannot. Secondly, as it empties the heart of that which may keep Christ out of the soul: so in 2. the second place he seeks all things in God, and from God, that is, he first seeks God's love, and God's blessing upon what he doth enjoy, and then he goes unto secondary means, and uses them as helps: 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 fail, that is, want power to supply, than 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 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 than others for the greatest duties of Reiigion: as for example, Caleb and joshua can do more than the rest of the people, and what is the reason, but because they were stronger in the faith than others, and so Paul said of himself, that he could do more than they all, because Paul had a stronger faith: For the truth of a man's strength, is known by his strength of faith that he hath, whether he be naturally strong, or spiritually strong, for this is the first work of the Spirit after the humiliation of him in the conversion of a sinner, namely, to work faith in him; and no sooner faith, but as soon by degrees, strength, and then the promise follows faith, He that believeth and is baptised shall be saved, but he that believeth not shall be damned, Mark 16. 16. and this is the course Mark 16. 16. that we take in preaching: 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 throughly humbled you then we preach unto you the Gospel, beseeching and persuading 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, but yet notwithstanding, you are neither humbled by the one, nor persuaded and provoked by the other, but are as the Prophet saith, You have eyes and see not, you have ears but you hear not, seeing you do not see, and hearing you do not hear; as for example, when a man is showed a thing, but yet he minds it not, when the eye of the mind is upon another object, that man may be said to see and not to see, because he doth not regard it, or a man that hath a matter come before him, he hears it, but his mind being otherways employed he regards it not, in which regard he may be said to hear and not to hear, because he minds it not. And what is the reason that though we preach the Law and the judgements of God so much unto you, beseech and persuade you so often to come in and receive Christ and you shall be saved, time after time, day after day, yet we see no reformation at all? what is the reason that the word wants this effect in you, as to humble you, and that you are no more affrighted with the judgements of God than you are, and that you remain as ignorant and careless as ever you were, the reason is, because you do not believe: you want a true saving & applying faith, for if you had that, the word would work other effects in you, than it doth. If one should tell a man that such or such a benefit or legacy is befallen him, that would raise him unto great honour, though before he lived but in a mean condition, now if this man did but believe it, then surely he would rejoice. Truly so, if you did but believe that Christ, and grace, and salvation were so excellent, and that holiness and the strengthening of the inward man, would bring you unto so happy a condition and estate as to be the heirs of heaven, you would rejoice in Christ and grace only. Again, if you did believe that the Word of God is true, and that God is a just God: if the drunkard did but believe that drunkards shall be damned; or if the Adulterer did but believe that no adulterer should inherit the Kingdom of God & Christ; or if the profane person and the gamester, did but believe that they must give account for all their misspent time and idle words, and vain communication, they would not sport themselves in their sins as they do. Again, if men did but believe that God calls, whom and when he lists, and that many are called, but few are chosen, that is, here is a Church full, but it may be but a few of you shall be saved; I say, if men did but believe this, they would not surely defer their repentance, they would not put off the motions of the Spirit, but they would strike whilst the iron is hot, and grind whilst the wind blows, 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 brought to believe any promise of them: as for example, if one should come and tell a man of a commodity, which if he would but buy and lay by him, it would in a short time yield a hundred for one; oh how ready will men be, to buy such a commodity with the wise Merchant, Mat. 8. 44. They would sell all that ever they had to buy this: oh that men would be but thus wise for their souls: beloved I tell you this day of a commodity, the best, the richest, the profitablest commodity that ever was bought, even Christ and grace, and salvation; which if you will but lay out your stock of grace to buy him, you shall have him, that is, if you have but a desire to receive Christ, and lay him up in your hearts, I tell you it will yield you a hundred for one. Nay, Christ the commodity himself saith, in Mark 10. He that for saketh father and mother, and wife, and children, and life for my sake, shall Mark 10. 29, 30. receive a thousand-fold in the life to come: but men will not believe it, but a time will come when you shall see it to be true: and befool yourselves, 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 overburdened with losses and crosses, because they want faith; And so much for the third difference. The fourth difference is this, the natural strength leads a man but unto a form of godliness, 4. Difference. 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 this is known by this, when they fall away from that steadfastness, or form and show of holiness that they seemed to have: this form of godliness is the same with that in Heb. 6. A tasting of the Word of life, and yet notwithstanding fall away: they seemed to have tasted of saving grace, and to have the power with the form, but it was not so, because they continued not: they lost that form which made them seem to be that which now it appears they were not. Again, I call that the power of godliness which is performed by the divine power, force and efficacy of the Spirit. Rom. 2. 14. it is said, that the Gentiles, that were Rom. 2. 14. not under the law, did by nature the things contained in the law: that is, they did it by the efficacy and power of nature. Semblable unto this is that of the same Apostle, 2 Tim. 2. 3. in the latter time men shall come in a form of godliness, that 2 Tim. 2. 3. is, with a form in show without substance or power of the Spirit: but the inward strength which is the inward man doth not only teach you to do, but also it teacheth you how to do them; but men that have but a common strength, have some bubbles 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 he is not spiritually strong, because he cannot do spiritual actions in a spiritual manner, for he goes about that with a natural strength which should be performed with a spiritual strength, 1 Pet. 1. 5. Who are kept by the power of God through faith, unto salvation: when a 1 Pet. 1. 5. man is truly regenerated when he hath not power of his own to do the Will of God, than he hath the spirit to help him, that is, they are not only kept by the power from evil, but also they are enabled to do good by it. The fifth difference betwixt the natural and spiritual strength, is this, that which proceeds 5. Difference. from the spirit is always joined with reluctancy of the will, but in the natural strength there, as no reluctancy, because there is no contraries, but in the spiritual man there is two contraries, the flesh, and the spirit, and you know these can never agree, but they are still opposing one another as for example, a man that is going up a hill, he is in labour and pain, but a man that is going down a hill goes with much ease: so there is much labour and pain, which a spiritual man takes to subdue the flesh, but the natural man hath no reluctancy at all: he hath no fight and struggling with corruption, but he goes without pain because he is but one, and one man cannot be divided against itself, but in every spiritual man there are two men, the old man, and the new man, the flesh and the spirit, and hence grows that spiritual combat, Gal. 5. 17. 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 so hinder one the other. Yet know also that in the natural man there may be reluctancy in the will against some particular sin, as covetousness may strive against pride, and pride against niggardness, yet not fight against it as it is a sin, but as it crosseth and thwarteth his pride. Again, know that a natural man may have reluctancy in some part of the soul, as in the conscience, which is sensible of sin; and hence it may convince the man and the rest of the faculties, notwithstanding they are at peace: but where this spiritual strength is, it is in all parts not one faculty against another but all are fight against sin in the whole man: now the reason that there is not this reluctancy against sin in every faculty in the natural man, is, because he wants saving grace; grace is not in the faculty opposite unto the corruption that is in it: but in the holy man there, is and therefore he is like Rebecka; they have two in them, jacob and Esau: the flesh and the spirit, and Paul complains of so much, Rom. 7. I find another law in my members rebelling against the law of my mind, that is, I find Rom. 7. 23. something in me that is contrary unto me: In my members, that is in my body and soul, notwithstanding; first, I hate the evil of sin as being 1. most contrary unto grace, but yet I cannot avoid it, I cannot do the things that I would: but the natural man doth not hate the evil of sin otherways then as it brings punishment: Secondly, I delight in the Law of God in the inward man, that 2. is, howsoever I am violently carried unto the committing of sin, yet it is against the desire of his soul, he hath no pleasure, he can take no delight in it for his delight is in the inward man: but the natural man takes God's Laws as burdens, and therefore he will not submit himself unto, them because he is not strong in the inward man: he promiseth, but he performs not; he yields, and yields not; he yields to something, but not to every thing: And thus much for this last difference betwixt the natural strength and the spiritual strength. Is it so, that the strength of the inward man is to be desired above all things, then as it was in the Use 2. first place for reproof, so in the second place it may serve for exhortation to all men, that they would labour to grow strong in the inward man, and that they would now at last gather the fragments of their thoughts and desires which have been formerly set to get other things, and now wholly employ them for the getting of this strength, and so much the rather because other things are but as the husk without the kernel, or as the scabbard 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 and honour and credit, and (and yet this is all the strength that most men desire) will do no good when ye come to wrestle with sin and death. But for to be strong in the inward man who seeks or inquires after it? I know you would be strong in all earthly strength: but I beseech you above all things labour to be strong in the inward man. It is the folly, weakness, and sickness of men, they look all without the doors, unto the strength of the outward man, oh that I could but persuade you as I said before to gather the rest of your thoughts and desires together and set the soul in a frame of grace that you may mortify these inordinate affections which keep back the strengthening of the inward man as covetousness, pride, pleasure, love of vain glory, and the like; than it would be but an easy work and no burden unto you to strengthen the inward man; but here men stick, the way is too narrow, it is a hard matter to persuade men unto it, that there is such excellency in the one and not in the other, that grace is the better part. Therefore that I may the better prevail with you to strengthen the inward man, I will lay down some motives to persuade you to it. The first motive to move you to strengthen the inward man, is, because your comfort lies most in 1. Motive. the inward man: even all your comfort and therefore to strengthen that, is to add unto your comfort: as for example, the Sun brings comfort with it because it brings light, therefore the more light the more comfort, so the more of the inward man you have, the more light and joy. Now the reason wherefore the inward man brings the most comfort is, because it is the greater faculty, and the greater the faculty is, the greater is either the joy or the sorrow, as for example, take a man that is troubled in mind. None so humble, so penitent, so sorrowful as he: and therefore it is said, that the Spirit of a man will bear his infirmities, but a wounded spirit who can bear? a man may be able to bear any outward trouble, but the grief of a troubled mind who can? 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 less faculty, and therefore it is capable of the less comfort: 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 outward things, it is but in the opinion of the inward man, they comfort no more, but as they are esteemed of the inward man, if the inward do not esteem them as worthy the rejoicing in, they will not bring comfort; Again, all the pains and labour that you bestow on the outward man is but lost labour, that will bring you no great advantage: but the strength of the inward man will arm you against losses, and crosses, and reproach, that you shall meet withal in the world, whilst you are in the way to heaven: Again, consider that though you be strong in the outward man, yet you are movable; subject to shaking and fleeting; but it is otherways with the inward man, it makes a Christian stead fast and unmoveable; 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 the strength of the stream run one way, yet if the wind blow contrary, it moves and stirs, and strives, and disquiets it: so when losses, and crosses come, they break the frame and strength of the outward man, but the inward man is like the dry ground, let the wind blow never so violent, yet it moves not, it stands firm. Again, in the abundance of outward things there is no true contentedness: Neither in the want of them, where the strength of the inward man is, is there cause of dejectedness. This 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 not, when he hid himself in the Garden? Again, look upon Paul in the want of these outward things, he is not dejected at all, as in Acts 16. 25. it is said, that when Paul and Silas were in prison in the stocks, the prison rung Acts 16. 25. for joy: now what was the reason of it, but this because they were strong in the inward man? And therefore you see that all true joy is that which comes from grace within, and when you rejoice in that, your rejoicing is good, you stand then upon a good bottom! Alas, you think to have contentment in your riches, but you will be fooled by them: they will deceive you, if you build upon them you will build without a foundation, and go upon another man's legs: now were it not far better for you to get legs of your own, and build upon a sure foundation? and this you shall do if you will strengthen the inward man. Again consider, that if you do not strengthen the inward man, you will have wicked thoughts in your hearts and evil actions in your hands; were 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 inward man, because your comfort lies most in the inward man: Thus much for the first motive. The second motive to move you to strengthen the inward man, is this: if you labour to strengthen 2. Motive. the inward man, you shall thereby please God. If a man had never so much strength, yet if it be not the strength of the inward man he cannot please God, he cannot perform 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 man's legs. He cares not for any man's strength, be it never so great and excellent, 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 Esa. 56. 2. I will dwell with him that is of a Isaiah 56. 2. contrite and humble spirit, he that is of a contrite spirit, he is spiritually strong, and therefore I will dwell with him: now what is the reason, that men seek so much the favour of Princes, but because they may be exalted unto honour, then why should not you much more labour to be in favour, and have familiarity with God, who is the King of kings, and Lord of lords, who hath power to exalt one, and pull down another; now if we could but bring our hearts to believe this, that in strengthening of the inward man, we should get and grow in favour with God, than men would be stirred up to set upon this work: yet withal, you must know that by the strength of the inward man, you do not please God by merit, for so Christ only, and none but Christ pleaseth God: but when you strengthen the inward man you please God, by object, because you choose grace and holiness, and his favour above all things: Merit was the same argument which Christ used unto his Father, when he would have his Father to glorify him, joh. 17. 4, 5. Father I have glorified thee on earth: I have finished the work, etc. therefore, joh. 17. 4, 5. Father, glorify me, that is, I have merited this at thy hands, that thou shouldest glorify me, because I have perfectly pleased thee in doing thy will. But an argument drawn from the object, is that, which Christ useth to his Disciples, Herein joh. 15. 8. is my Father glorified, that you bring forth much fruit: when you grow strong in the inward man, and can bring forth fruit agreeable unto his will you please God: And therefore it is, that the Scripture sets forth the members of Christ by the Olive tree, and by sweet oil, the one full of fatness, the other full of sweetness; so the inward man makes a man fat, rich in grace and oil, as the nature of it is, to cheer and beautify the countenance, so doth grace; it sweetens the soul, and makes it beautiful unto God: Therefore let this move you to strengthen the inward man, that thereby you may please God. The third motive, to persuade you to strengthen the inward man, is this, because this inward 3. Motive. strength draws on the outward strength, that is, it makes the outward strength more prosperous. Now who would not thrive in the things of the world? but if you turn it, the contrary will not hold so, for the outward strength will not draw on the inward strength; therefore our Saviour saith, Seek you first the Kingdom of heaven, and the righteousness thereof, and then all things shall be added Matth. 5. 33. unto you; the way for you to thrive in the outward man is, first to get strength in the inward man; Seek you first grace and Christ, and holiness: and then the effect will follow, All things, that is, what you shall stand in need of, shall be given you, and Esa. 48. 18. The Lord saith, O that my people had but a heart to consider, that is, oh Isai 48. 18. that my people would but be wise; First, to strengthen the inward man, and then as it follows, your prosperity should be as the floods, than your outward strength and prosperity should abound like floods: again Prov. 22. 4. The wise man saith, that the reward of holiness is, riches, Prov. 22 4. and honour, and life: he that is strong in the inward man, shall have whatsoever may be necessary or 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 wisdom, especially against evil days against they come, that when they come we may have strength to bear them: now the inward man will bear a mountain of afflictions and reproaches, which will press and squeeze the outward man to powder: The spirit of a man will bear his infirmities, but a wounded conscience who can bear? If the inward man be weak, who can bear, the burden of afflictions and the like, but if the inward man be strong than the Will, will bear a part, & the affections will bear a part with the conscience, and so the burden 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 busy ourselves about fantasies, and vain things that will stand us in no stead, but let us labour to strengthen the inward man. The fourth motive, to persuade you to strengthen 4. Motive. the inward man, is, because a man is that which he is, in the inward man, a man without the inward man, is but as a scabbard without a sword, that is, worth nothing, and therefore the wise man saith, That the righteous man is more excellent than his neighbour, the excellency wherein he doth exceed him, is in the inward man: and therefore Christ in the Canticles, when he would set forth the excellency of his Spouse, he saith, That she was fairer than the daughters of men, she is fairer in regard that she is stronger in the inward man, she is all glorious within, Psal. 45. 13. that is, the Psal. 45. 13. holy man doth as far exceed the natural man in beauty, as pearls exceed pebble stones, or gold brass, or silver copper. I know any man doth desire to be in some excellency, I say, it is a property in nature to seek out some excellency: then is it not the best wisdom to seek it in the best things 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, Prov. 30. 29, 30. the Wise man's speech Prov. 30. 29, 30. there, may serve to set forth the excellency of that man, that is strong in the inward man: there are 4. things, saith he, that are excellent, a Lion, a He Goat, a Greyhound, and a King, before whom there is no standing. So he that is strong in the inward man: First, he is as a Lion, that is, he is strong in grace: Secondly, he is as a Grey hound, that is, he is swift in the performance of all holy duties: Thirdly, he is as a He Goat, profitable to God and the Church. Fourthly, he is as a King, to rule and overrule his base affections and lusts. Every spiritual man is a King, because he bears rule in the soul, but it is not so with a wicked man, his lusts rule him: 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. If it Rom. 6. 12. once reign it will rule, and if it rule you must obey, unto whatsoever drudgery or slavery it enjoins you: therefore labour to get strength in the inward man, and know also, that you shall not only be free from the inward slavery of sin, but also you shall keep your excellency, and therefore it may be said of every one that is weak in the inward man, as jacob said of Reuben, Gen. 49. 12. thou art become as weak as water, as if he Gen. 49. 4. should say, thou wast that which thou art not now: thou wast excellent, but now thou hast lost it. So I say unto you, if you lose the strength of the inward man, you will lose your excellency: now no man would willingly lose his excellency; if you would not then, you must keep strength in the inward man. In the 1. Psalm, the Psalmist sets forth the excellency of that man that is strong in the inward man, He shall be like a tree that is planted Psal. 1. 3. by the rivers of water. First, he sets forth the property of the spiritual man, he shall be green. Secondly, his stability, he shall be as a tree planted, that is, which shall not easily be plucked up. Thirdly, his perpetuity, his branches shall never wither, he shall never grow unseemly to God. 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 otherways with him, he will be like a tree that hath lost both sap and root, leaf and fruit, set in a barren soil with withered branches, and fruitless, fit for nothing but the fire: but if a man can keep his strength in the inward man, neither reproach, nor disgrace, nor shame, nor the devil shall be able to make that man miserable. Therefore keep the Image 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 keeps the soul, and directs it unto its right end. In Eccles. 12. the Wise man saith, All things are vanity and vexation of spirit: when a man loses his happiness in the inward man, though he keep the outward man secure, yet it were but vanity and vexation of the spirit. For he goes beside the rule he should go: there is a rule unto every creature that it is to go by, and the nearer the creature comes unto the rule, the more excellent is the creature; but if it goes beside the rule, it loseth its excellency: as for example, the fire and water are excellent creatures if they keep to their rule, but if they exceed their rule, than they become hurtful: So the rule of the soul is the inward man, that he grow in grace and holiness, 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 do it. In the third place, this may serve for direction Use 3. for you may say unto me you have showed us what this inward man is, and the differences betwixt the inward strength, and the outward strength and you have also laid down motives to move us to strengthen the inward man, but alas, how shall we strengthen the inward man: what means shall we use to do so? To help you in this work I will lay down some means by the use of which you may be strengthened: but before I come unto the particulars, it will not be amiss to stand upon the general, and a little to persuade you, but to desire to be strong; for if you could but bring your hearts unto this, but to desire to be strengthened, it will be a great means to move you to prevail against whatsoever may seem to hinder you from it; I say, if you did but desire it: if you did but know the excellency of the inward man, it would work a holy desire in you, and a true desire will let no means escape, that may further it. This is the same means that Christ uses unto his Disciples, when he would have them in love with Faith, if you had Faith, yea, but as much Faith as this grain of Mustered seed, you should be able to remove mountains: if you did but know the excellency of this Grace of Faith, you would desire it, and if you did but desire it, you would never rest till you get it: so if you did but prize grace, and the inward man at a high rate you should be sure to have him: you know the promise, Matth. 5. 6. Blessed are they that hunger, and thirst after righteousness, for they Matth. 5. 6. shall be satisfied: therefore if you could but bring your hearts unto this frame as to hunger after the inward man you should have him, or if you can but bring your hearts unto this temper, as to desire him, or seek after the strength of the inward man you should find him: Prou. 2. 4. If thou searchest Prover. 2. 4. for her, as for silver, and diggest for her as for hid treasure, than thou shalt find, etc. If you did but esteem the inward man, as men do silver, and prise it as a rich treasure at a high rate, than the effect would follow, you should find: so then, if you will desire salvation, and happiness, and the strength of the inward man, you shall be saved; but you will never thrive in grace till you have a desire to thrive, grace will not grow till there be a desire wrought in the soul: for when men do not delight in the inward man, they never grow in grace and holiness; they are not as trees planted that bring forth seasonable fruit but barren: do what you will to it, the soil is naught, for the spirit hath not yet tilled the heart, and sown in it the first beginning of the seeds of grace, which is a desire after it: now, as it is good in the bodily sickness 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 strengthened, therefore we will now come unto the particular means for the strengthening of the inward man. The first means to strengthen the inward man is to abound in spiritual knowledge: because the 1. Mean. more knowledge the more strength, for the spiritual knowledge of divine truths is the strength of the soul; for as the soul is unto the body, so is the knowledge of the word unto the inward man. The body is dead without the soul, not able to do any thing, so the inward man without this spiritual strength which is wrought in the soul by the saving knowledge of the Word, is nothing but weakness, thereforé the Apostle saith, 1 Pet. 2. 2. As new borne Babes desire the sincere milk of 1 Pet. 2. 2. Word, that ye may grow by it: knowledge in the Word will make them grow in Christ: the contrary unto this we see the Apostles upbraids in the Corinthians, 1 Cor. 3. 1. and Heb. 5. 13. because they were weak in knowledge, he calls them 1 Cor. 3. 1. Babes, for saith he, He that is not expert in the Word of righteousness, is a Babe, therefore labour Heb. 5. 13. to abound in spiritual knowledge. I press this the more because I fear many of you are weak, because you are ignorant; you want this spiritual knowledge: you know in our ordinary talk we count ignorance folly, 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 in him: surely this weakness in the inward man is folly indeed; and a man cannot show his weakness more than to be weak in spiritual knowledge, and yet you must know, that a man may have much knowledge, as worldly knowledge, and the knowledge of divine truths, and yet be but weak in the inward man: for there is a knowledge of Arts, which fills the brain with knowledge; but the spirit goes no further, that is, it doth not sanctify that knowledge in the heart? Again, there is a knowledge of the spirit, which is an operative working knowledge, which goes with this other knowledge, and leads it to sanctification and is practical? But yet I say you must know before you can be strong; there must be some proportion between the spiritual knowledge, and the spiritual strength: as for example, one man eats and is fat, another man eats and is still lean; so some have as much as others have, and yet are not so strong as others, and yet we say, fatness comes by eating, so doth the strength of the inward man by knowledge: and where the Lord works by his Spirit, by his Spirit I say, the most knowledge; there is most strength: therefore I beseech you labour for a full measure of saving knowledge, for a working, purging, convincing, operative, and powerful knowledge. And this I do not only speak unto you that are weak, but also unto you that are strong, that you be careful to add unto your knowledge: for what is the reason that you do not grow in grace, but because you are not careful to add more knowledge unto that which you have: it may be you pick some good things from some Sermon, or good book, but presently you forget it, you do not make it your own by meditation, and so it doth you no good; but if you would be careful to add unto it; you would grow stronger in the inward man than you do: and here is the misery of us builders; other builders when they have built a house, the owner looks to it himself, and keeps it in repair; but when we have done what we can to build you up in the inward man, and think that you will put to your hands yourselves, when we are to further the work of grace, you begin to pull down your building again yourselves, by your loose lives: by following your pleasure, your sporting, and gaming, and profaning of 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 2. Means. grow strong in the inward man, is this, you must be diligent in the use of the means, as the Wise man saith, the hand of the diligent maketh rich; as diligence in a calling makes rich, so where there is much diligence in the use of the means of grace, there is much strength in the inward man; but no man gets spiritual strength, save they that are diligent, and therefore this is the reason, that men are not strong in this spiritual strength; because like the sluggard, they are not diligent in the use of the means, they take no pains for grace, and therefore it is that they get no increase: for according unto 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 in 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 secure and remiss you are in the performance of holy duties, the weaker you are: it may be you think it will not weaken you to neglect private prayer; but omit it once, and it will make you careless, and the more you neglect, the more unfit and undisposed you will find yourselves? So you may think you may profane one Sabbath, neglecting therein the duties required, and serving not God, but your own lusts: but beloved, it will make you secure, the more a man doth in this kind the more he may do: for this is true in every Art every act begets a habit, and a habit brings custom: so it is as true in good things, the beginning of good brings many particular good things, and therefore if you can but get your hearts in a frame of grace, you shall find a supply of grace, because Christ saith, Whosoever hath, to him shall be given: he that hath grace, and is careful in the use of the means by God's appointment, he shall thrive in holiness: for if you but once get the beginnings of saving grace and be industrious, and vigilant, and careful to employ them, you will in time grow strong: you know what Christ said unto the servant that had used his Talon well, he had more given him, so if you be diligent in the use of the means, the inward 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, Rule. 1. you must use all the means: for if you use but a part of the means you will not grow strong: at it is with the body, so it is with the inward man: a man for the health, and growth of the body, will use all means, labour in health, Physic in sickness, recreation for the whetting of the faculty: in a word, he will use every thing that he may strengthen the body, thus you must do for the strengthening of the inward man, you must use all means as hearing the Word, receiving the Sacrament, Prayer, Meditation, Conference, the Communion of Saints, particular resolutions to good, or else the inward man will not grow strong: these are the food that the inward man feeds upon, it is with the inward man, as it is with a plant, if you would have a plant to grow, than you must set it in a good soil, you must dig about it, and dung 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 unto the beginnings of grace; if you do not use all the means, as the Communion of Saints, and Prayer, the inward man will not grow strong, but whither and dye; you will be dwarves in grace, and holiness. The second rule, if you would have the means effectual, is this, you must look that you perform 2. Rule. holy duties strongly; for then the means strengthen the inward man, when they are done with strong affections: when he useth them not remissely and coldly, for remiss actions weakness 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 remissly and they will weaken the habit to good: it will work an Indisposition in the soul: therefore do them strongly, with much zeal and strong affections, that the inward man may grow strong by the performance of them. The third rule; if you would have the means 3. Rule. effectual, than you must be constant in the use of the means, forwhat is the reason that there is so little thriving in grace, that men remain cripples in grace; but because they use means of growth, but by fits, and haltnesse, that is, they are not constant in a good course of life, they are still off and on the rule: sometimes the shot will be short, and other times they hit the mark: they come seldom unto the means, now and then they pray, and now and then they make use of the Communion of the Lord; this inconstancy jogles the faculty, and weakens the habit: and therefore it is impossible that you should thrive in grace except you be constant: the Apostle james calls them jam. 1. 8. unstable men, let these never think to receive strength in the inward man, till they come to more constancy in good. Therefore labour to be constant in prayer, constant in hearing, in meditation, in the Sacrament, in Conference, which if you 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 4. Rule. upon the means without God. For know that the means without God, is but as a pen without Ink, a pipe without water or a scabbard without a sword. 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 wellhead: you must not depend upon God without the use of the means, but you must use both: that is, first seek to God and depend upon him for the strengthening of the inward man, and withal use the means constantly, because as water is carried from the Wellhead unto the pipe, and so from the pipe unto many places, so the means are as pipes to carry grace into the soul? Therefore use them and cut them not off by carelessness; if you do, you will cut off the strength of the inward man. The third means, if you would strengthen the inward man is this, you must get rectified judgements: 3. Means. that is, you must see that your judgements are 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 marvellous weak. Now that you may not deceive yourselves, I will lay down some signs of a rectified judgement. The first sign of a rectified judgement, is this, you shall know it by your constancy: so much constancy 1. Sign. in good, and so much is your judgements rectified, and on the contrary so much inconstancy, and so much weakness; as for example, when a man hath propounded a rule unto himself, and is not constant in it, it argueth that he is weak in his judgement, because he keeps not close to the rule; or that there are stronger, or more arguments to the contrary, which makes him to fall away, and sit down from the rule; and he is thus posed, because he is but weak in judgement: as for example, if a man should come and proffer a man one hundred pound, not to leave such an action, and another man should come and offer him two hundred pounds to leave it, if the man be weak in judgement, he will be drawn by the greater reward, though it be evil: therefore if you would not be beaten, and made to sit down by stronger seeming arguments, than you have indeed in yourself, than you must get your judgements rectified: therefore examine yourselves whether your judgements be rectified, which you shall know by your constancy in holy duties: if a little profit or pleasure will draw you away; whatsoever you think of yourselves, your judgements are weak. The second sign, whereby you shall know 2. Sign. whether you judgements are rectified, is this, examine whether your passions be strong, for strong passions have weak affections unto good, when the passions of a man are strong, they weaken the understanding, they weaken the will, and the affections, as touching the truth, and therefore Paul in Acts 14. 15. when they would have made him a Acts 14. 15. god, he cries out, We are men subject unto passions as you are, that is, full of weakness, as if he should say, your passion in this thing proves your weakness of judgement: therefore labour to have strong affections to good, for this strength in the affections, comes from the inward man. Again, the strength of the affections unto good, show the abiding of the Spirit in the soul, as 1 Sam. 11. 6. It is said, that the Spirit of the Lord came upon Saul, and he was angry: that is, his affections 1 Sam. 11. 6. were strong for God's glory. In Acts 4. 32. After that they were filled with the Holy Ghost Acts 4. 32. they spoke boldly: they had strong affections for God's glory, and therefore the Spirit is compared unto fire and Oil: Fire, that burns and consumes, and Oil that mollifies and softens, so doth the Spirit. Therefore examine, whether you burn in the inward man: see whether you have strong affections to good; if you have, you are strong, if not, you are weak: and again, see what cheerfulness you have: examine whether your hearts are soft and tender, and pliable, than it is a sign that the Spirit is there: it is true, a strong man may have passion, but it is but now and then, it continues not, it is not always, yet so much passion as he hath, so much weakness there is in him: therefore labour to overcome your passions. The third sign whereby you shall know whether your judgements are rectified or no, is this, 3. Sign. examine what contentment you have to bear losses and crosses. I gather this out of Phil. 4. 12. I can, saith the Apostle, want and abound, I can Phil. 4. 12. do all things through CHRIST that strengtheneth me, examine therefore when you are abused and reproached for Christ, whether you can take it patiently, can you be content to suffer disgrace and reproach for Christ; if you can, than it is a sign that you are strong in judgement, if not, you are weak, whatsoever you think of yourselves. Proverbs 27. saith the Wise man, a wise man is known by his dignity, so I may say, a man that is strong in the inward man, is known by his bearing of reproach without seeking after revenge again: this man is spiritually strong in judgement: therefore try your judgements by your contentedness. The fourth sign, whereby you shall know whether you have rectified judgements, is this, examine 4. Sign. whether you find yourselves easy to be deceived, if so, it is a sign that you are weak in judgement, and therefore this is the argument that Paul uses unto women, that they shall not usurp authority over the man, 1 Tim. 2. 12. I permit not a woman to bear rule, because she was first deceived, 1 Tim. 2. 12. she is easier to be deceived then the man, in the judging between good and evil: as for example, a man that is weak in judgement is like a child, and you know that children will be won with Counters, and feared with bugbears; so if you love the world and the things of the world and are won by them, feared with the loss of them, you are weak in judgement: Again, in things that are good in themselves, if you use them immoderately, and then seek to excuse this by putting a false gloss upon your doing, you are weak in judgement: as for example, in studying the Law, the thing in itself is good, but if by studying of it you seek to excuse you from strengthening of the inward man, that you have no time and leisure, you are weak in judgement, because you are easy to be deceived: therefore as you are affected with these things, and as they prevail with you, so you may judge of yourselves. The fifth sign whereby you shall know, whether your judgements are rectified, is this, examine 5. Sign. what you are in the times of trial; 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 time of trial; thus he approved of Abraham; Abraham in the time of trial was strong, and Paul in the time of trial was strong; and therefore God set a price upon them; he prizeth them at a high rate, Abraham is his friend, and Paul is a 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 flaws and much weakness in you: you are like a broken bow that will seem for show, as well as the best, but when a man comes to draw it, than it breaks, so some men seem to be strong in Christ till they be tried, but when they are drawn than they break, they have no strength to withstand sin; and therefore it is that God many times sends temptations and afflictions to this end to try men, to see what is in them, whether they are such as they seem to be or no: not that he knows not before, but because that by his trial, others may know what they are: And here God makes a difference in trials, some are tried by small, others by great trials, partly because hypocrites may be known, and partly, because he may stir up the godly to get more strength; as also to wean them from depending upon their own strength; therefore in Esa. 40. 30. it is said, Even the youths shall faint and be weary, that is, he that thought himself to be strong in his own apprehension, shall prove weak; And thus much for the third means. The fourth means, if you would grow strong in the inward man, is this, you must remove the 4. Means. excuses and those hindrances, which hinder the groweth of the inward man, and these are especially two. The first hindrance is this, when you spend your strength upon other things, and not in the 1. Hindrance. strengthening of the inward man; this makes you not to grow strong in the inward man: therefore you must be wise to take away from these things, and spend more time, and take more pains in strengthening of the inward man: for this is the reason that you grow not, all your time and affections are after the things of the world, and how you may grow strong in that, that you cannot mind heavenly things. Again, you hinder the growth of the inward man, when you set your affections upon base and vile things, this hindereth the growth of the inward man, this man is a weak man in grace; as for example, a man that hath money to bestow at Market, if when he shall come there, he shall bestow it on babbles, and not on the things that he went to buy, this man were a foolish man, especially he knowing, that he shall be called to an account for it, how he hath laid it out: even thus and much more foolish are men, when they spend their time on their pleasures and lust, which are base things, and not on strengthening of the inward man, they befool themselves: and this is that which the Wise man saith, that there is a price in the hand of a fool, but he hath no heart. When men neglect the strengthening of the inward man, they forsake a great price, that would enrich them: but because they want knowledge, because they are weak in the inward man, they are not able to judge in the inward man of spiritual things: therefore never brag 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 to be before he came, that that might not hinder him from strengthening of the inward man, though that was a holy work: It was a good speech of one, who after that 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 strengthening the inward man, the devil hath beguiled me, but he shall go beyond me no more: that time that I have, I will spend unto another end: It were wisdom in you to do the like, you that have spent and do spend your time about trifles and babbles upon your lusts, conclude, that now for the time to come, you will gather your strength, and bend all your labour and pains to this end, for the strengthening of the inward man, and say in yourselves, we had a price in our hands, that is, we had much time whereby we might have strengthened 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 spent in this, how we may be strengthened in the inward man and grow in favour with God. The second hindrance that must be removed, which is contrary unto the growth of the inward 2. Hindrance. man is strong lusts, unmortified affections: there are inward hindrances which must be removed before the soul can grow strong in grace; these venom the soul, and keep off the stroke of the Word, it keeps the plaster from the sore; as for example, if a man be wounded by an arrow, so long as the arrow head is in the wound no plaster will heal it: now as it is in the outward man, so it is with the inward man, if you retain any lust, any beloved sin, and so come unto the ordinances of God, you will come without profit, because the arrow head is in the wound, your lusts you keep unmortified, and so long you cannot be healed, this keeps the plaster off the sore: you know what pains the humours of the body will breed in a man, when they gather into any part of the body, and how they will hinder the augmentation in other parts. So when these evil humours of the soul gather together, and begin to reign 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 these humours, whether they be profit or pleasure, or honour, or any other thing, and in thus doing, you shall strengthen the inward man, and the stronger that the inward man is, the healthfuller the soul is; I say, it is impossible that you should thrive in the inward man, so long as you retain any sin, and therefore our Saviour saith, How can ye believe, seeing you seek honour one of another, if you retain the love of credit and reputation in the world, before grace, how can you believe? You cannot be strong in the inward man. The fifth means, to strengthen the inward man, is this, you must get spiritual courage, and joy: 5. Means. you must get joy in the new birth; the contrary unto this, is discouragement, and sorrow, nothing so much weakens the inward man, except sin, as discouragement: and again, nothing so available to make a man strong, as courage and joy; this was the means that Nehemiah used, Nehe. 8. when he would build up the Walls of jerusalem, saith he, be not discouraged or sorrow, for your joy, shall be as the joy in harvest. Nehemiah had a great work to do, and what argument useth he to make them to hold out, but this to be full of courage and joy: as if he should have said, if you hold your courage, you will hold your strength, and then the work will be easy unto you: and this we see by experience: In war, great courage, where there is but little strength, will do more than great means with little courage; joshua can do more with a small army full of courage, than a great army with little courage? Again, I say unto those that are travailing towards Heaven, take heed of giving discouragements unto any, for this is the property of the devil, to discourage men: and therefore this is the reason that he makes men doubt of their salvation, to fear their calling, to question God's love towards them in Christ, that the way to Heaven is narrow and hard, and God is pure and just withal, and thou thyself art full of strong lusts; thou shalt never subdue them, it will be in vain for thee to set upon them; hereupon he is so discouraged, that he neglects the mortifying of sin: but be not discouraged, but know that strength to resist the least temptation is not of yourselves, it is not your own; Well then, if it comes not by any power of your own, but it is by the strength of another. Then for your comfort know that he that gave you power against a small temptation, 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 yourselves indisposed to pray, or hear the Word, or the like, yet know, that it is God that fits the heart: he can of unfit, make it fit, and of unwilling, make it willing: and remember the promise. Luke 11. 14. he will give the holy Ghost unto them that ask him: he will give such a supply of grace, that ye shall be enabled to withstand any temptation, therefore if you would grow strong take heed of discouragements, and let one Christian take heed of discouraging of another Christian by any speech, action, or behaviour, and let Ministers take heed of discouraging of their flocks: for it is the property of false prophets, to discourage the people from God. And this is the sin of this land, especially of profane people that never think themselves well, but when they are casting reproachful speeches against those that labour 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. Again, take heed of discouragements, 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 sixth means, if you would strengthen the 6. Means. inward man, is this, you must get faith: you must labour to be strong in the Lord, you must go about all things with God's strength, and not with your own: and therefore the Apostle saith, When I am weak, than I am strong: 2 Cor. 12. 13. And I 2 Cor. 12. 10. rejoice in my infirmities, that the power of God may be seen in my weakness, that is, I rejoice in those infirmities that discover my own weakness to God, that I may not put any confidence thereby in myself. Again, I rejoice in my infirmities, because they are means to humble me. Again, I rejoice in my infirmities and weakness, because hereby I feel my weakness, that I may go out of myself, and depend wholly upon God: therefore when you go about any business, or perform any holy action unto God, as you must do it in Faith, so you must renounce all strength in yourselves, and then God cannot but prosper your business or whatsoever good you go about, when you go about it with God's strength, as Gideon did: and on the contrary the Lord hath pronounced a curse against him, that shall go about any thing with his own strength. jere. 17. 5. Cursed is the man that maketh flesh his jer. 17. 5. Arm, that is, that goeth about any thing in confidence of his own strength without Faith in me: thus you see, that if you would be strong in the inward man, you must get saving Faith in Christ. The seventh means, if you would strengthen the inward man, is this, you must get the spirit, all 7. Means. other ways will nothing avail you, except you get this, for this is that which makes them effectual, and makes a difference betwixt men. Samson was strong, and so were other men, but Samson was stronger than other men, because he had the Spirit, and it is said of john Baptist, that he came in the spirit of Eliah; that which made a difference between john and other men was the Spirit, he came in the spirit of Eliah, he had the same spirit that Eliah had, and therefore he had the greater efficacy, if john 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 in the soul: And thus much for the means of the strengthening of the inward man, and for this point: we now proceed. [By the Spirit:] The next thing that is to be considered, is the means which the Apostle lays down, whereby they may be strengthened in the inward man, and that is, to have the Spirit: that he would grant you, etc. that you may be strengthened by the Spirit in the inward man: as if he should say, if you would know what will strengthen you, it is the Spirit. Hence note this point. That whatsoever saving, or sanctifying grace, or strength of grace, every man hath, it all proceeds from Doctrine. the sanctifying spirit: I say, all the saving grace, all strength of grace comes from the Spirit, yet 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 and the Son work not without the Spirit, neither doth the Spirit work without the Father and the Son, for what one doth all doth: but I ascribe the work of sanctification unto the Spirit, because it is the proper work of the Spirit to sanctify, and he is the strengthner of all grace, that is, all grace comes from the Father, as the first cause of all things; and then throùgh Christ by the Spirit, Grace is wrought in the Soul; Therefore these three distinctions of the Trinity is good, the Father is of Himself, the Son is of the Father, and the Holy Ghost is of the Father and the Son, that is, the Holy Ghost proceeds from the Father and the Son, and is sent unto the hearts of his Children to work Grace, and Holiness in them, and it must needs be so that the holy Ghost is the only Worker, and Strengthner of Grace, because proceeding from such a Holy Fountain, as the Father and the Son is, he must needs be Holy, and the way to get Sanctification and Holiness, is to get the holy Spirit. For in a thing that is sent to sanctify, two things are required; First, he that is sent to sanctify must proceed from a holy Fountain, but the Spirit doth proceed from a most holy and pure God; therefore it cannot choose but be a holy work, that He works: Secondly, the second thing required in him that is sent to sanctify, is this, that he subsist in sanctification, that is, that he depend not upon another for sanctification, but that he be able to sanctify himself: now this is the excellency of the holy Ghost, He is sanctification and holiness itself, 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 show you how the Spirit strengthens the inward man, and works holiness and sanctification, and this will appear in four things. The first way how the spirit strengthens grace in the soul, is this, by giving unto the soul, an effectual 1. Worke. operative and powerful faculty, and that is done 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 unto every faculty: as the blood is infused into every vein, 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, and therefore the Apostle calls it, Eph. 1. his effectual power, that is, he hath such efficacy in working, that he infuseth spiritual life unto the whole soul. The second way how the Spirit strengthens 2. Worke. grace is this, when he hath set up the building, and swept every corner of the soul, than he enables the soul to do more than it could do by nature, by putting new habits and qualities in the soul: as first, when a man can do more than a natural man can do by nature, than the Spirit hath added new habits; as for example, any hand can cut with a chisel or the like instrument, but if he can by it make a picture, this is a work above nature because no man can do it unless he hath been reached it. So when the Spirit comes into the heart, than it makes a man to do more then naturally he can do: water you know the nature of it is cold, but if you would have it of another quality, than you must put a quality of fire into it. So the soul is dead, and cold by nature, but if a quality of the fire of the spirit be added unto it, than it will be able to do more than it naturally can do: therefore examine what new habits and qualities be in you: whether you have a new habit of patience, love, hope, and experience, that is; as patience begets experience, and experience hope, so where the spirit is, it doth beget new habits, and qualities in the soul, by which it is able to do more then naturally it can do: as I said, it first builds the house, and sweeps the rooms and then it fits, and furnishes the rooms with new habits and qualities of grace. The third way how the Spirit strengthens 3. Worke. grace, is this, when it hath given us new habits, than it enables and helps us to use these habits to good. And herein appears the power and excellency of the Spirit, not only to give spiritual life, and strength, but also to enable us to use that strength for the strengthening of the inward man: there may be qualities, and habits in the soul, and yet want power to use them: as for example, a man that is asleep, he hath habits and qualities, but he wants power to use them, or as a man that hath an instrument that will sound well, but he wants skill to use it, so many men they have habits and qualities, but because they want power to use them, therefore they are not strengthened in the inward man: but he that hath the Spirit hath withal power to use those habits to good: therefore it is said, that they spoke as the Spirit gave them utterance, that is, they had power from the Spirit, to speak, to do, to use those habits which were in them: thus Samson by the power of the Spirit, had power to use his strength, Acts 4. 32. It is said that the Apostles spoke boldly, that is, they had power, for you must know that there Acts 4. 32. may be common graces in the heart, and yet want power, but when the Spirit comes, than it puts strength in the inward man to work accordingly. 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, you may want a power to do aught with it, and it is then when the Spirit seems to absent himself from the soul, and this was that which the Apostle spoke of in Heb. 11. Brethren you have forgotten the consolation, that is, your spiritual strength and power be hid as dead and forgotten, but the Spirit will return, and you shall find your power to good again. The fourth way whereby the Spirit strengthens 4. Worke. grace in the soul, is, by giving efficacy and power unto the means of growth, which is a special means for the strengthening of the inward man, for as he sets up the building, and furnisheth the rooms, and gives power unto the soul to use them, so that which makes all these effectual, is this, when he gives power and efficacy unto the means that are for the strengthening of the inward man: now you know that the Word is the only means to work new habits, and qualities in us, to call us and beget us unto Christ. And if the Spirit should not add this unto it: namely, efficacy, it would never beget us unto Christ: therefore this is the means to make all effectual, it gives a blessing unto the means of grace; the Word alone without the Spirit, is as I told you, but as a scabbard without a sword, or a sword without a hand, that will do no good though you should stand in never so much need, therefore the Apostle joins them together, Act. 20. 32. he calls it the Word of his grace, that is, the spirit must Acts 20. 32. work grace by it, or else the Word will nothing avail you. Again, prayer is a means to strengthen the inward man, but if the Spirit be nor joined with it, it is nothing worth, and therefore the holy Ghost saith, pray in the holy Ghost, that is, if you pray not by the power of the holy Ghost, you will never obtain grace or sanctification. The Spirit is unto the means of grace, as rain is unto the plants; rain makes plants to thrive and grow, so the spirit makes the inward man to grow in holiness: therefore it is the promise that God makes unto his Church in the Scripture, that he will pour water upon the dry ground. The heart that before was barren in grace and holiness, shall now spring up in holiness, and grow strong in the inward man, and this shall be when I shall pour my Spirit upon them, therefore you see how the Spirit doth strengthen grace in the soul, by building and setting up the building of grace in the soul, and then by furnishing the rooms with new habits, and qualities of grace, and then by giving power unto the soul to use those habits to good, and then by giving a blessing unto all the means of grace. The use of this stands thus; If the Spirit be the only means to strengthen the inward man, than Use. it will follow that whosoever hath not the holy Ghost hath not this strength, and whatsoever strength a man may seem to have unto himself, if it proceed not from the Spirit, it is no true strength, but a false and counterfeit strength: for a man may thus argue, from the cause unto the effect: the true cause of strength must needs bring forth strong effects, and on the contrary that which is not the cause of strength, cannot bring forth the effects of strength: so I may reason, that no natural strength can bring forth the strength of the inward man, because it wants the ground of all strength which is the Spirit: and therefore you may have a flash or a seeming power of strength, such as the Virgins had, Matth. 25. Matth. 25. that 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 salvation and happiness. And I have chosen this point especially in regard of the present occasion, the receiving of the Sacrament, before which you are especially to examine yourselves whether you have this or no, which if you have not, than you have neither strength in the inward man, nor any right or interest unto Christ: For I may well follow the Apostles rule, that they that are Christ's have the Spirit, 1 Cor. 2. 10. The Spirit searcheth the deep things of God, which he hath revealed 1 Cor. 2. 10. unto us by his Spirit: Ephes. 1. 13. You were Eph. 1. 13. sealed with the Spirit of promise, Rom. 8. 11. That they should be raised by the Spirit that dwelleth in Rom. 8. 11. 14. 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 yourselves whether you have the Spirit: but above all places, there are two places, which prove the necessity of having the Spirit, the one is this place which is my text, That you may be strengthened by the Spirit in the inward man, and the other is the place which Saint john hath in 1 john 3. 14. By this we know that we are translated from death unto life, because we 1 joh. 3. 14. love the brethren: it is a sign to judge of your spiritual strength by your love; if we be united in the bond of love, it is a sign that we have the Spirit, and having the Spirit, it is the cause that we are translated, that is, changed; so that you must be changelings from sin to grace, before you can be saved. Examine therefore, 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 shall know whether you have the Spirit. The first sign whereby you shall know, whether you have the sanctifying Spirit or no, is this, 1. Sign. 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, than it is the sanctifying Spirit, and therefore john saith of Christ, Matth. 3. 11. that he will baptise them with the Spirit and with fire, that is, he will baptise Matth. 3. 11. you with that Spirit whose nature is as fire, that will fill you full of spiritual heat and zeal, and therefore it is said, Act. 2. 3. that they had tongues as of fire, and again, it is said that the Apostles Acts 2. 3. were stirred up with boldness to speak, that is, when they saw God dishonoured, this Spirit kindled a holy zeal in them, it set their hearts on fire, it set their tongues on fire; so when the spirit enters into the heart of a Christian, it will fill it full of heat, and 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. And it is impossible that any man should have true zeal, except he have the spirit: therefore it is said that they spoke with new tongues, as the spirit gave them utterance, they spoke with a great deal of zeal, of another nature and quality than they did before: Well then, examine what heat and zeal you have in your actions; so much heat, so much spirit: He shall baptise you with the Spirit and with fire. 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, this is an excellent sign, whereby a man may know, whether he have the spirit or no. Now, that a man may know this the better, I will make it clear by this example; Take a bottle that is full of water, and another that is full of Aquavitae, look upon them outwardly and they are all one in colour, but if you taste, the one is hot and lively, but the other is cold and raw, so if you look unto the outward formal actions of wicked men, they have the same colour that the actions of the holy men have, but if you taste them, examine their lives, and search into their hearts, you shall find a great difference; the one of them it may be, may seem to have life and heat in them, but they want the 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, they may restrain some lusts for some ends, but such cannot master and subdue them, and it may heat a part of his heart, but it cannot heat all his heart; but where the sanctifying Spirit comes, it heats all the soul, kindles a holy fire in all the faculties, to burn up sin which is there; And this was the difference between john Baptists Baptism, and the Baptism of Christ. john would baptise them with water; but Christ in 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 hear, and read, and 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, 1 Cor. 7. 30. 31. To sorrow, as if ye sorrowed not; to use the world as if you used it not: do you perform holy 1 Cor. 7. 30, 31. duties with that coldness as if you cared not whether 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, and do you pray as if you prayed not, and do you love as if you loved it 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, for it is the property of the Spirit to heat the soul; therefore the Prophet saith, That the zeal of thine House hath even eaten me up: Intimating, I have such a measure of zeal wrought in me by thy Spirit, that I cannot see thee in the least measure dishonoured, but I must burn with zeal. Therefore examine, what zeal you have for God and godliness; are you hot for the things of the world, and cold for grace and holiness; whatsoever you think of yourselves, yet you have not the sanctifying Spirit. There is not a holy man or woman, that belongs unto Christ, but they have this holy fire in them, and yet I would not have you to mistake me, as if every Christian did attain unto the like heat and zeal as others do: For you must know that some have more, some have less, according unto the measure of the sanctifying Spirit that they have, but this you must know, that you must be full of heat, full in some measure answerable unto the measure of the sanctifying Spirit; but if you find no heat at all in you, than you have not a grain of the Spirit: not to be hot is to be lukewarm, and lukewarmeness, is that which God hates; it is a temper mixed, which is both loathsome to nature and odious to God. Revel. 3. 15. the Laodiceans were neither hot nor cold but lukewarm, that is, they had neither heat Revel. 3. 15. to good, nor so cold as to forsake the truth. Sin and holiness stood in aequilibrio together, and they had as good a mind unto the one, as unto the other; now because it was thus with them, therefore saith God; I will spew them cut, and then in the next verse, he exhorts them to be zealous and amend; except you labour to be hot in the Spirit you cannot be saved. Titus 2. 14. the Apostle saith, That Christ died, that he might purchase unto himself a people zealous of good works: 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 for his glory, if there be any spark of the fire of the Spirit in him, it will burn at Christ's dishonour: and if Christ came unto this end to make men zealous, then surely 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 have drunk too much of this Cup of giddiness, 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 any holy zeal in them to show it: I say, it is time you should show it when you see such halting between two opinions, show your zeal by hating, and abhorring popery, and by 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 days, for which the Lord hath stretched out his hand against us: but where is our zeal? what spiritual heat is there in us, where are these men that at such a time would have been hot and zealous? nay, where are the generation of these men? surely, they are all gone, for there is no heat and zeal left: it is true we abound in knowledge; 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: but let us now at length show ourselves to be in the spirit, to have the Spirit in us, by our zeal against evil. But you will say that many holy men that have Object. 1. the Spirit, yet are not so hot and zealous against evil but are marvellous mild and patient: therefore a man may have the Spirit, and yet not be zealous. First, to this I answer, that holy men may have pits, wherein they may be fall'n. They may have Answ. dross aswell as Gold, and hence they may be drawn by a strong passion and lust, not justly to weigh 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, will recover his strength and make him zealous against sins, but if you see a man (whatsoever profession he makes of Christ) that can wink at sin, and not be moved at it, and the Word nor prayer doth not kindle this holy Fire in him, then certainly that man is a dead man; there is no spark of holiness in him: therefore I may say unto every holy man, as they were used to say to Hannibal, that he had fire in him, but he wanted blowing: so I say unto you if you have the Spirit, you have heat in you, but if this heat doth not appear at all times, or at sometimes, it is because it wants blowing; for when they have a just occasion to exercise the strength of the inward man for God's glory, they will show that they have zeal in them, and be hot and lively to good, and not dead in sin: for this is the difference between a man that is dead, and a man that is in a swoon, take a man that is in a swoon, if Aquavitae and rubbing of his joints will not recover him it is a sign that he is dead, so if the Word will not work heat in you, it is a sign that you are more than in a swoon, you are already dead in the inward man: it is said of the Adamant it will not be heated with fire, so I may say if the Word will not heat you when you are rubbed with it, is a sign you are like the Adamant dead unto grace. Secondly to this I answer, that howsoever some men that are sanctified are not so zealous as are Answ. 2. some hypocrites, which is true; yet I say it is no good argument to say, that because counterfeit drugs, and wares have the same sent and smell, that the good wares have, that thererefore they are as good, or that the good wares have not the like; but it were better to say that they have not the same, and that the difference is in this, that the affections have a false die and gloss put upon them: and so there is a false and counterfeit zeal, and there is a true zeal. As there may be yellow pieces counterfeit, aswell as yellow pieces true mettle, so there may be counterfeit fire, as well as true fire; this than I say, men may be sanctified, and yet be mild, and not of so hot and fiery a disposition. They may not so burn in the Spirit as others do, but yet it is not good to conclude that it matters not therefore whether you be zealous or no: for howsoever it is true in him, yet it may be false in thee, and know also that this meekness is joined with much holy Zeal, though it be not outwardly expressed; for as 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 2. Sign. you have the sanctifying Spirit or no, is this: If you find that you are not only able to do more, than you could naturally; but you have also holiness joined with it. This sign I make of two parts, because a man may do many things that may carry a show above Holiness. nature and yet want holiness; but if they be above nature, and then have holiness joined with them, than it is a sign that you have the sanctifying Spirit. First, I say, it will make you to do more than you could do by nature, it puts another manner 1. of strength in you, by which you are able to do these 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 opened not his mouth, he was like a lamb; he had more than natural patience: this is true in Paul, Peter, and the rest of the Saints. Again, it works in us love above a natural love, therefore it is said, that Christ was full of love, he had compassion on the Matth. 15. 3●. multitude. Again, it works in a man a joy more than natural joy; this we see in Paul and Silas, when they were in prison they sang for joy, and the Acts 16. 25. Disciples in the Acts, rejoiced that they were thought worthy to suffer for Christ. Again, it works in a Acts 5. 41. man boldness, above natural boldness; and therefore it is said, Acts 4. 14. that they preached Acts 4. 14. the Word with great boldness, that is, with a boldness above a natural boldness: and so Luther, he was endued with this Spirit of boldness; because else he would never be 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, 1. Sam. 18. 12. it is said of David, that the Spirit of the Lord was with him: and therefore 1. Sam. 18. 11. Saul was afraid of him; and so Abimelech feared Abraham, because he saw in him a great measure of wisdom and discretion. Again, it works in a man strength above natural strength; because with the strength of nature, they have another added to it. 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: they shall see into the excellencies jerem. 31. 34. that are in God. Now examine yourselves, whether you have the Spirit or no, I say, by this if you have this power to work above nature. For if you have the Spirit, you shall find yourselves able to keep down your lusts, have power and ability to sanctify the Sabbath, power to pray, power to hear, power to confer, power to meditate, power to love, power to obey, all above nature; a power to forsake life, and liberty, riches, and honour, pleasure, and all things if they come in competition with Christ, which no man will do except he have the Spirit. Secondly, as it gives strength and other excellent qualities above nature, so it adds unto it holiness; 2. it puts a tincture, and a good die upon all your actions, it warmeth the gift of the mind, and puts the heart in a frame of grace: many men have a kind of strength, but they want holiness and sanctification with it; now a man is said to be a holy man, when the soul is separated and divorced from things that are contrary to its salvation and happiness, and joined and united unto Christ wholly and totally; then and not till then, is a man a true holy man: it is with a holy man in this case, as it is with a spouse, she is separated from others, and united unto her husband: therefore they that have the Spirit, have holiness with it: the vessels in the time of the Law they were holy vessels; because they were appointed for God's worship: in like manner, when the Spirit comes into the heart, it sanctifies it, and makes him a holy man, by making him in all his aims and ends, to pitch upon God's glory, and this can no man do till Christ be his. As in the Canticles, the Church saith, I am my beloved's, and my beloved is mine: that is, because 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, john 17. 17. john 17. 17. Sanctify them through thy truth, thy Word is truth: the Word is the means to work holiness in them: when the Word comes, then comes holiness, but when profit or pleasure comes to take place, than the Spirit of holiness is as it were plucked from them, but when they have the Spirit than they see the vanity of these earthly things, and therefore it is that men are deceived with false and counterfeit wares, because they want the Spirit of discerning, but when the Spirit of God comes into the heart of a Christian, than it shows him the vanity of these things, and this he doth by enlightening the mind: and therefore it is that they are kept from playing the adulteresses with these things, because they have the Spirit of discerning: Now examine what strength above nature, what conjunction of 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 known whether you have the Spirit or no, is this, examine 3. Sign. When by what means the Spirit comes into the heart. Gal. 3. 2. when, and by what means it came into the heart, this is the sign that the Apostle makes in Gal. 3. 2. Did you saith he, receive the Spirit by the works of the Law or else by faith Preached, that is, if you have the Spirit, then tell me how came you by it, when, and by what 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 Quest. 1. the right manner or no. To this I answer, that this you must know, that Answ. the only means to receive the Spirit into the heart, the right conveyance of the Spirit into the heart, is by the Word purely preached, when it comes in the evidence of the Spirit purely, without the mixture of any thing of man's with it: and further you shall know, whether you have received the Spirit by the preaching of the Word, by these two things; by the antecedent, and by the consequent. First, you shall know it by that which went before: 1. if the Spirit hath been wrought by the Word, than there will be a deep humiliation wrought in the soul for sin, and then Christ and the Spirit comes into the heart, and begins to cheer up the dejected soul, and strengthens the inward man, and then thereupon there will be a thorough change wrought in the whole man, and it must needs be so; because the nature of the Spirit is, first to pull down what man's corruption hath built; and then to lay down the foundation of the spiritual building, humility; and then after to rear the building of grace in the soul; as for example, if you would know whether the plants receive virtue from the Olive or no: than you must know, that first they must be cut off, and then they must be engrafted in, 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 Spirit by the word, he shall see it by the ripeness of sins, the corrupt branches, the bitter fruit that comes and is brought forth by him; but on the contrary, if the Word by the Spirit hath cut you down and humbled you throughly in the sight of sin, and then engrafted you into Christ, by working in you a saving justifying faith: and if it hath then made you fat and well liking in grace, that you have brought forth better fruit than you could before, then certainly 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 john 16. 8. the Spirit shall reproove the world of john 16. 8. sin, of righteousness, and of judgement. First, he will reproove them of sin, to humble them. Secondly, 1. of righteousness, because they have not 2. believed the all-sufficiency of Christ. Thirdly, of judgement, that they might change their opinions, 3. that they might do these things, and bring forth such fruit as is agreeable unto God Will. Secondly, consider the consequence, that is, look to the thing that follows the Spirit where 2. it comes: for where the Spirit comes, it works a thorough change in the soul; I call it not a bare change, but a thorough change; for as there may be a glistering show of something that is like gold, and yet no gold: so there may be a cessation from sin, and a change from sin, but not truly or thoroughly, and so not at all; for what will it avail Herod, to forsake some sin, and like john Mark. 6. 20. well in some things, if he will not forsake all, and like john in the reproof of all: in like manner, what if you change your opinions of some sins, what if you esteem some sins to be sins indeed; if you have not the like opinion of all, whatsoever you think of yourselves, 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 thorough change wrought in you, that is, whether you do not only esteem every sin to be sin, but also what spiritual life you find 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 Christ's Spirit quick and lively in you; and this you shall know also by your affections; if you have other affections both to God and Christ, to holiness & to the Saints than you had before, it is certain you have the Spirit; for this is that which follows the Spirit, for when the sanctifying Spirit comes into the heart of a Christian, it works another kind of love in a man, than a man naturally hath; and again, it makes a man to live another kind of life than he did before, thus it was with Paul, in Galath. 2. 20. Thus I live, yet not I but Christ in me, that is, there Gal. 2. 20. is a proportion and likeness, between the life of a Christian and Christ, that is, when the Spirit enters into the heart, than it begins to put off the old man, and to put on the new man; it will put off its own spirit and strength to good, and put on Christ's wholly: yet mistake me not, I say not, that 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 into it, altars and changes the disposition of it, gives it that sense which before it felt not, and that sight which before it saw not. Hence it is throughly changed, in regard of the quality and disposition, to 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 quality, it was cold, and stiff, and hard, and unplyable: but now it is hot, and soft, and pliable, 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 Christ be in you, the body is Rom. 8. 10. dead as touching sin: but the Spirit is alive. The body is dead, that is, as touching reigning sin: 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: but the spirit is alive to God. Therefore examine, if this thorough great change be in you, see then what death there is in you to sin, and what life unto holiness, I call it a thorough and great change: because a little one will never bring you in such a frame as to be fit for heaven. And again, the Apostle calls it a great change in Rom. 12. 2. be you metamorphosed, that is, throughly changed, new moulded: again, Rom. 12. 2. in 2 Corin. 3. 18. You are, saith the Apostle, changed 2 Cor. 3. 18. from glory, to glory: and therefore consider, that every change will not serve the turn, but it must be a great change, as the changing of Christ's Spirit for your own spirit, which if you have, than you shall come out of every affliction, and every difficulty like gold out of the furnace, like cloth out of the die; of Lions you shall be Lambs, of Serpents you shall be Doves: therefore see whether this change be in you or no, if this change be in you, than when your old guests, that is, your old lusts shall come and find that his old companion is cast out of doors, and that the soul is swept and cleansed, he will not stay, but seek abiding elsewhere: but 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, then labour to get holiness. The fourth sign, whereby you may know whether 4. Sign. you have the spirit or no, is this: if it be but a common spirit you shall find that it will do by you as the Angels do by assumed bodies, they take them up for a time, and do many things with them to serve their own turns, but they do not put life in them: such is the common spirit, but the sanctirying spirit puts life into the soul. Wherefore examine yourselves whether the spirit makes you living men, or no, for when the sanctifying Spirit shall join with the soul of a man, it will make him to do suitable things, and bring forth suitable actions: for as the body is dead without the soul, so the soul hath of itself no spiritual life to good without the spirit: wherefore as Paul speaks of unchaste widows, that they are dead while they live: 1 Tim. 5. vers. 6. so I may say of every man that hath not the spirit, they are dead men, dead to God, to good, to grace, to holiness: I say, there is no life without 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 contrary, there is no true life, neither are men to be esteemed living men that want the spirit. Now for the examination of ourselves by this rule, consider: First, we have but an assumed 1. body of grace and holiness, when in the practice of life we assume unto ourselves, only the outward form of godliness, but regard not the power: cleaving in our affections to that which is evil: and leaving the things that are truly good. I do not say, when you hate good, but when you prefer evil before it in your choice, and set it at the higher end of the Table, and serve it first, and attend upon it most, when that crosseth holiness, but you will not again cross it for the Love of Christ; when it is thus with you, whatsoever you think of yourselves, you have not the sanctifying Spirit, but a common spirit without life. Secondly, you have but an assumed body of grace, if you have it not in a feeling manner: the 2. sanctifying spirit works a spiritual sense, and taste in the soul, that is, if you have the sanctifying spirit, then holy things will have a good taste, they 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 dainty thing, 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 habit of grace, that is, a common spirit without the life of grace. Thirdly, as assumed bodies are unconstant, that is, walk only for a time, but they walk not always; 3. even so if you have but a common spirit, you will not be constant in good, but off and on the rule. A man that is living in Christ, you shall still find him living and moving, and doing the actions of the new man, a man that hath but a common spirit, may do somethings that are good, he may keep and press down some sin awhile, but not always; neither then, because it is sin, but because it crosseth his profit or pleasure or some other thing. Again, he may have some taste and relish of spiritual things, but he is not purged and cleansed by them; First, he 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 ofter than they perform. Therefore let me exhort you that are alive, and have been dead, be you careful to prise your life, and you that have been alive, but now are dead, that is, you that have fall'n from your holiness, and zeal, and have lost your first love, and strength, labour now to recover it again. And you that are alive, and yet are falling, let me exhort you to strengthen the things that are ready to dye: if there be any here such, let them now humble themselves, and seek the spirit with earnestness, that ye may be renewed, that ye may be strengthened, and quickened 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. Rom. 6. 8. it is said, that they that die in Christ shall live in him, Rom. 6. 8. if you once live the life of grace, and have received the sanctifying spirit, you shall never dye but live for ever in Christ: this was the promise that Christ made unto his Disciples, and in them unto every Christian that he would send the spirit, and he should abide with them forever, Therefore examine, if the spirit do not remain in you, and make you constant in good, it is not the sanctifying spirit. The fifth sign, whereby you shall know whether you have the sanctifying spirit, or no, is this, 5. Sign. examine whether it be the spirit of adoption: if it make you to call God, Father, than it is the sanctifying spirit, Gal. 4. 6. We have received the spirit Gal. 4. 5. 6. of Adoption, whereby we cry Abba Father, this is the property of the holy man; no wicked man can call God Father, because they have not amity with God, they neither love God, neither doth God love them. The Apostle saith, I do this to prove or know the naturalness of your love, they 2 Cor. 8. 8. that have the spirit, they have as it were a natural inclination wrought in them, to love God again, and delight in God, and in the Communion of Saints; and therefore our Saviour saith, john 4. 34. It is my meat and drink, to do the will of my Father: john 4. 34. he that hath God for his father, will serve him willingly without constraint, as willingly as a man will eate meat. A man will eat and drink without wages, he needs not have wages to do that, so he that hath the spirit, he will delight in doing Gods will; he would serve God, though he should give him nothing, and this that God is our Father, it will raise some like affections in us to love God again: so likewise in prayer, to have God to be our father, it raiseth some like affections in us, whereby we do not only believe that the things we pray for, we shall have: but we have boldness, also to come unto him, as unto a Father, which no man can do till he have this Spirit of adoption; Therefore examine, with what confidence and boldness you pray, with what reverence you hear, with what affections you love; examine whether you have the Spirit, that doth make you to call God Father. The sixth sign, whereby you shall know whether 6. Sign. you have the Spirit, or no, is this; you shall know it by the manner of working; if it change you, and lie combating in you, as Gal. 5. 17. The Gal. 5. 17. flesh lusteth against the spirit, and the spirit against the flesh: if you have the spirit you will have a continual fight, and striving in the soul, and this will not only be against one, or some more particular lusts, but it will be against all that it knows to be sins: I say not, that there is only a striving or a suppressing, but a lusting, or a striving and suppressing by way of lusting; because a natural man that hath not the sanctifying Spirit, may keep down a lust for some by-respects, but it is not by lusting, it is not because his heart hates it, or suppresses it by another power then a natural power; for they retain the love of sin still: but the opposition and resisting of sin in the godly, is by way of lusting; because they hate the sin and they fight against it with courage. Therefore examine, what lusting there is in you, what hating of sin, and then see with what courage and power you go about the subduing of it. It is said, that john Baptist came in the Spirit of Eliah, that is, he came with that Spirit, that is full of power: you will fight but faintly against sin, except you have the Spirit. Acts 4. they spoke with great boldness, that is, they had greater power to Acts 4. 14. speak then before, therefore the Lord exhorts all men, in Esa. 31. 3. trust not in them, they are men and not Gods: as if the very name of men were Isa. 31. 3. weakness, they are men they have no power, it is God that hath power, and therefore trust not in them, but in every thing labour to see the power of God in it, and seek for all spiritual power to good from God, and examine yourselves, what power you have when you pray, what power have you to go through it 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 profits and pleasures of the world, what power have you to forsake them if they may prove hurtful unto the inward man; if you have strong lusts in you, what power have you to suppress and lust against them; therefore you shall know by this, whether you have the sanctifying Spirit or no, by the manner of working of it. The seventh sign, whereby you shall know, whether you have the sanctifying Spirit or no, is 7. Sign. this, you shall know it by your carriage in your words and actions, and by your Christianlike walking and holy conversation, and this is the same that the Apostle speaks of, when he would assure them of their resurrection unto life, in Rom. 6. 8. Rom. 6. 8. If you die with Christ, you shall also rise with Christ again, if your actions be the actions of the Spirit, proceeding from the inward man, and have some resemblance with Christ, showing that you are dead with him, than you shall rise again to life with him, and then in Rom. 8. 14. he comes unto the works of the Spirit, so many, saith he, as are Rom. 8. 14. lead by the Spirit of God, they are the sons of God, that is, they are lead unto all holy actions; and then he comes, in Gal. 5. 22. unto the first fruits Gal. 5. 22. of the Spirit: the fruit of the Spirit, is love, joy, peace, etc. well then, examine, whether you have the Spirit by the actions of the Spirit, and by the working of the Spirit, and by the teaching of the Spirit: for it is the Spirit, that is the Doctor of the soul, that teacheth it all spiritual and saving knowledge, and therefore the Lord saith, you shall not need to be taught of one another, for you shall be all taught of God; that is, mens teaching will never be effectual to work grace and holiness in you except God teach you by his Spirit. Now you must know that there is a twofold teaching: First, there is a teaching of beasts by man, that they may be serviceable unto men, which may serve to put men in mind of this spiritual teaching; for as God hath put such a nature into some beasts, that they cannot choose but obey being taught; there is a kind of necessity laid upon them by God in the very instinct of nature: so when the Spirit comes into the heart of a Christian, it openeth another light in the mind, which makes them to do Gods will as he teacheth them. And therefore the Apostle saith, That I need not to teach you to love, for you are taught 1 Thes. 4. 9 of God to love one another: that is, there is a kind of necessity laid upon you: therefore you must needs love: I grant that sometimes a thief may be in the high way, but it is for a booty; and a holy man may be out of the way, he may have slipped aside the way; but here is the difference, the one A main difference between a holy man, and a wicked man: sets himself of purpose to do evil, but the other is forced unto evil unwillingly, and you shall know the difference between these two in these things, if a holy man have gone besides the way, as soon as the passion or temptation is once past, he will return again unto the right way, he will not go forward nor stand still, but he will return; but the other though in some sense he knows it, and is told that he is off the rule, yet he cares not he will go on forward: therefore examine, what fruits of the spirit do you bring forth, and what way do you delight in, are you in the way of holiness? Do you delight to pray, to hear, to receive, 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 uncleanness, and profaning of the Sabbath and idleness, and go on herein, as in your way you had never the spirit. Again, consider what are your walks, 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 it will excuse you to say, whatsoever your actions be, yet you have good hearts, you must know that your hearts are much worse than your actions, as I said before; for if you had the spirit, it would not be idle in you, but as it makes the heart holy, so likewise it sends forth holy speeches, and actions unto the life. The working power of the Spirit is excellently set forth betwixt Eliah and Elizeus. In that story it is said, that Eliah cast his mantle about Elizeus, then presently Elizeus cries out, let me go first, and 1 King. 19 19, 20, 21. take leave of my father, and then I will go with thee. Eliah might have well reasoned thus with him, what have I done unto thee or what have I spoken unto thee, that you should thus reply unto me, as if I tied thee to the contrary; said I any such a word unto thee, that thou must not go: but there was a kind of necessity laid upon Elizeus by the Spirit to go with him, and therefore he broke out into these words, that is, the Spirit now entered into his heart, that he was not now his own man, he must go whither the Spirit will have him, and do what the Spirit bids him, and so we see in Acts 4. 20. when the jews came to Peter, and commanded that he should not Preach Christ unto them, he answereth, that he cannot choose but he must preach Christ: and in the beginning of the Chapter you shall see the reason of it, They had received the holy Ghost and they spoke boldly: therefore you see that the Spirit is not idle, but he is marvellous working and operative, therefore examine what power you have, what actions you have, and what fruit you bring forth. But you may say, that sometimes the spirit seems to be dead in the heart: therefore it is not Object. always working. To this I answer that the property of the spirit is always to work, and it doth always work, Answ. but he may sometimes withdraw his actions of growing, as when a temptation comes: and you are taken in it: there the spirit seems to absent himself by with drawing his power, but notwithstanding he works still, for at the instant, there is lusting, and labouring in you against it, and afterwards he gives you power to return again. Again, it is not always thus with you, but sometimes: thus much for this use. The next use stands thus, if the holy Ghost strengthens us in the inward man, then let me exhort Use 2. you above all things to seek the Spirit, because it will do so: what would a man desire either for the outward or inward man; if he have the spirit, he shall obtain it, would a man be enabled 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 numb, is a man spiritually affrighted with sin? would a there they took away his strength; and it weakens us, because it draws the affections away from God, but when the spirit comes, than it casts us into another frame; as appears, if we do but compare these two places together, james 4. 5. with Act. 20. 22. Saint james saith, that the spirit james 4. 5. Acts 20. 22. lusteth after envy: it labours to carry us head long unto the committing of sin, and to the doing of that which is evil; but then comes the sanctifying spirit, and it stays us and makes us to lust after good, that is, it binds up our hearts, and suffers us not to do that which otherways we would do: therefore examine whether you are bound with another spirit that you do not the evil that you would: than it is certain that you have the holy spirit; Therefore Paul in the place before named said, that he was bound in the spirit for jerusalem: as if he should say, the Spirit of God bound up my Spirit to go, that I cannot otherwise choose, therefore what do you mean to break my heart, do you mean to hinder me, I tell you there is a kind of necessity laid upon me by the spirit, and I must go whatsoever doth befall me: for it is the office of the spirit to bind up our spirits, and therefore in Reuel. 1. 10. It is said, that john was in the spirit: that is, he was compassed Revel. 1. 10. about with the spirit: he was in the spirit as a man is in Armour, it keeps I say our hearts in a spiritual disposition, that it shall not do the evil that it would. The second benefit that a Christian hath by the 2. Benefit. spirit, is this, it enables a Christian both to see and believe the things that otherwise he would not believe. I gather it from that place of the Prophet, Isai. 6. 9 where it is said, seeing they should see, and not perceive, and hearing they should hear, and Isaiah 6. 9 not under stand: they saw but they wanted another sight, which is the sight of the spirit, and therefore they cannot see: a man may have great sight in humane things by learning, and Philosophy, and the knowledge of Arts and Sciences, by these he may see both into 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 the same that St. john speaks of, in john 1. 5. That the light shone in joh. 1. 5. darkness, and the darkness comprehended it not: before a man have this sight of the spirit, whatsoever he sees, yet it is with a great deal of darkness, but when the spirit comes, it drives away this darkness, by giving us another eye to see thorough it. And the darkness comprehended it not, so that till a man have the spirit, he doth neither truly see, nor believe. You cannot believe till you have the spirit, but when you have got the spirit, than 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; they want the spirit to show them sin, to humble them, and Christ to comfort them: and therefore Peter calls them purblind. As men that are purblind cannot see things a far off, except they be near, so men without the spirit are but purblind, men that cannot see Christ, and Grace, and Salvation a far off, as near: but if they had the Spirit, than they would see them near hand, that is, you would see a marvellous beauty in Christ, and holiness: it is that which the Apostle speaks of, in 1 Cor. 2. 9 The eye hath not seen, etc. that is, 1 Cor. 2. 9 he saw them before, but he saw them not in that manner he sees them now, they are represented unto him in another fashion. Again, he sees them in another hue, he sees another beauty in them, thus you see the sanctifying spirit openeth the eye of the understanding, to see more. A blind man might see if he had but the faculty of seeing, so a spiritual blind man will see when he hath the spirit. The third benefit, that a Christian hath by the 3. Benefit. Spirit, is this, it breeds heavenly and spiritual effects in the soul, as joy, and comfort, and the like: and therefore in john 14. he is called the Comforter. First, I say, the Spirit will beget joy in the soul, joh. 14. 26. 1. and therefore saith Christ, he will (speaking of the Spirit) lead you unto 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, the wall doth compass the City, and so is a defence for it, that is, it keeps petty dangers out; so doth joy, it walls and fences the soul, and keeps out many enemies, that otherwise would destroy it. (2.) effect is comfort, and this I call a Bulwark: because a Bulwark is of 2. greater strength to beat back, and keep out any that shall besiege it, and makes the Citizens more secure; so comfort is the Bulwark of the soul, against the greatest temptations and trials, it makes the soul secure, resting upon Christ. (3.) effect, that the Spirit begets, is boldness, that is, 3. 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 spoke with boldness. (4.) effect, that the Spirit begets, is, holy and heavenly desires in the soul, therefore the Church in 4. the Canticles, when she had got the Spirit, she had bred in her loving desires after Christ, as in Canticles 1. 7. she is marvellous inquisitive where Cant. 1. 7. to find Christ; for what is the reason that there is in men such a want of holy desires: but because they have not this Spirit. (5.) effect, that the Spirit 5. begets is holy indignation, that is holy anger, it is an effect of the Spirit, and therefore the Apostle saith, in 2. Cor. 7. 11. what indignation or wrath, 2 Cor. 7. 11. this he speaks in the commendation of the Corinthians, men will not be angry with sin as evil, till they get the Spirit. (6.) effect of the Spirit, 6. is holy affections; it will make you to have heavenly affections to God, to grace, to the Saints; therefore the Lord saith, Ezech. 36. 26. I will give you a new heart: carnal men, they may do something Ezek. 36. 26. to make their children reverence them, or to love them, in regard of some domination, they may proffer an object; but they cannot beget holy affections, this is the only work of the Spirit thus to change the heart. (7.) effect of the Spirit, is this, it will purge the soul, it will cast out all 7. rubbish out of the soul; therefore the Lord saith, that he will purge the sons of Levi: as silver, Mal. 3. 3. that is, that they may be fit for the Priesthood, he will purge out of them by the Spirit, that which otherwise would make them unfit. And David often in Psal. 51. vers. 2. 7. preys that the Lord Psal. 51. 27. would purge him, wash him, and cleanse him from his sin, and then after he prays, for the Verse 10. Verse 12. restoring of the Spirit, making the absence of the Spirit, the cause of his uncleanness (8.) effect of the Spirit, is this, it kindles holy affections to good 8. in us. I said before, that the holy Spirit works holy affections in us, but now I add that he kindleth those affections in us to good, and this is that which gives us great advantage against sin, I say, we have no small advantage of the devil, but great advantage, when the heart is full of heavenly affections, and that for these Reasons. The first Reason is, because the more holy affections the better man, God accounts more of 1. Reason. him: a man is esteemed of God as he hath, or hath not holy affections; a man is that which he is in his affections: a man is not a good man, because he knowea much, but he is a holy man, because he hath holy affections, that is, he is full of love to God, to Christ, and to the Saints. The second Reason is, because holy affections, 2. Reason. they are a means, or a second cause of good, they are the cause of good actions, as for example: for a man to suffer for Christ, and yet not to do it with holy affections, out of love unto Christ, it is nothing worth; therefore when the affections are right, they are drawn upward by the Spirit, both to do, and to suffer. The third Reason is, because holy affections, 3. Reason. they widen the soul, they make the soul large, for when holy affections are dead in you, the soul will begin to shrink in; even as clothe that is not throughly made, when water falls upon, it will run in, but if you stretch it, it will come to the same length again; so when the Spirit comes and works holy affections, they widen the soul and make it large and firm: therefore that you may have large hearts in prayer, in meditation, labour to get the Spirit, that you may have holy affections kindled in you. The fourth benefit, that a Christian hath by 4. Benefit. the Spirit is this, it will make the heart good, because it is the proper work of the holy Ghost, to sanctifle the heart, to cleanse and change, and so make it good; it is the work of the Spirit to work repentance in us, a thorough change in us: I call repentance a thorough change, because men for the most part mistake repentance, taking that for repentance which is no repentance, men think that if they be turned this way and that way, from this sin and that sin, though it be not from every sin and evil way, that they have true repentance, but they are deceived; for repentance is a thorough change of the whole man, consisting both of soul and body, whereby the parts and faculties of both are turned a quite contrary way; 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 clear by this comparison: take any natural thing, that is of an earthly substance, whose nature is to go downward, yet you may force it upwards by means that you may use; as for example, water you know is of an earthly substance, and the nature of it is to descend, yet you see by the force and strength of the Sun, it is drawn upward; first, into vapours, and then congealed into ice and snow, and rain, and then it will not rest till it descend again: but there is another ascent of the fire, and that is upward and not forced, but naturally doth ascend up: 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, he may forsake his drunkenness and uncleanness, and his old evil haunts, yea he may do some good, but yet he doth not forsake the evil, neither doth he do the good, by the power of the sanctifying Spirit, but by a natural strength; if he doth a good action, it is by constraint, he is forced by something Spirit is a free agent, it works freely of himself, therefore to whom it goes, it goes as a free gift. Now that the Spirit is a free agent, it appears by this, that reason makes man to be a free agent, but it is the Spirit that gives reason, therefore the Spirit must needs be most free. Thirdly, the Spirit must be a free gift, by his 3. carriage to them he will save; he might have chosen the elder and not the younger, he might have chosen Esau and not jacob; or if he would have chosen the younger, than he might have brought him first out of the womb, but he will not, because he is most free in his choice, he will save jacob and cast off Esau; and so he might have chosen honourable and noble men, to have both preached the Gospel, and to be all saved by the Gospel; he might have chosen them only, for salvation, but he will not, but the poor they shall receive the Gospel, he will make choice of them for salvation; he might have chosen Simon Magus, aswell as Simon Peter, but he will not, therefore you see he is free. Fourthly, the Spirit is free, which appears by the paucity of them he choses, he is at liberty, 4. he might have saved more, but this shows his freedom, he is not tied to one more than unto another, the wind bloweth where it listeth, john 3. 8. he calls when and whom he will: Let them joh. 3. 8. come in that my house may be full: none shall come, no more, no less than I have chosen. Fifthly, the Spirit is a free gift, which appears 5. by the prosecution of his decree, both of Election and Reprobation; nothing more free than the Spirit is; he might, as I said, have chosen Esau and not jacob; for there cannot a reason be given, wherefore he should choose the one, and not the other, he will choose the wife and not the husband, he will choose the husband and not the wife, he will choose the child and not the father, and he will choose the father and not the child: again, he will choose this man and that woman, and not another man, or another woman; and what is the reason of it, surely there can be no reason given of it, but because the Spirit is free to choose and choose not: thus briefly I have showed you that the Spirit is a free gift. Is the spirit a free gift, and doth it work freely, then let them consider this and tremble, that are Use. not sanctified by the Spirit; and in whom the spirit hath not yet wrought his good work, lest they may seem to be deprived. Again, if the wind bloweth where it listeth, than it stands you upon, to do as Miller's are wont to do, to watch the opportunity, and grind: if the Spirit doth blow upon you, if at any time the Spirit doth kindle any spark of grace in you, take heed of neglecting the opportunity: do not say in this case unto the spirit, as Festus said unto Paul: that you will hear him another time; but be sure, if the spirit commands do you run, or if he calls be sure to answer him, lest he call you no more. I have often told you, that there is a time when he will call you no more: therefore think with yourselves what a 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: I say, there is a time when he will swear that you shall not enter into his rest; and do not only labour and watch for the opportunity, to take the Spirit when it is offered, but labour to get the opportunity. 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 1. Means. reason that men do not receive the spirit, but because they know him not: they do not know him in his purity, in his free working, in his incomprehensible greatness, in his increate holiness; and therefore they put off the working of the Spirit. Men think that now their sin in this kind is not so great as Simon Magus was; it is true say they, Simon Magus sin was a great sin, and worthy of punishment, because he thought to have bought the Spirit with money; but if we well consider men's dealings now with the Spirit, we shall find that the same sin is committed now: I say, men think they do not commit this sin of Simon Magus, when indeed you do; you know how great the sin was in him, and what a judgement was inflicted by pronunciation against him, and your sins are as great and the same, but you know them not: and therefore let us compare them together, and you shall see that they are the same, and all one, and that in these three particulars. First, Simon Magus thought that the Spirit 1. might have been had at any time, for he neglected the means, and despised that, presuposing, that at any time with a small reward he might get it of the Apostles; what shall I give thee, etc. Even 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 mortify a strong lust, a sin that you would be rid of: and for a sin that is pleasing unto your nature, you can when you will subdue it, you can when you will forbear it, and is not this one part of Simon Magus his sin. Secondly, Simon Magus thought it was in the power of men to give the Spirit; What shall I give 2. thee, Peter, for the spirit: and is not your 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, when they lie upon their death beds, than they will send for the Minister, but not till then, as if it were in his power to give the Spirit? O Sir, what shall I do to be saved, can you tell me of any hope of salvation, and the like. Thirdly, Simon Magus, he desired the spirit to a wrong end, namely, for his own advantage, 3. That upon whomsoever I shall lay my hands, they may receive the holy Ghost; and do not men do the like they desire to have the spirit, and they could wish with all their hearts, that they had him; but yet not for a right end, for God's glory, but for some carnal end of their own, that they may be reputed thus and thus, but not to any other end. For know that a man may desire grace, but if the aim of his desire be for his own end, the desire is sin, the same that Simon Magus was: therefore I beseech you defer not, put not off the opportunity; and remember what the Lord saith, Hebr. 3. 15. to day if ye will hear his voice harden not your hearts: this Heb. 3. 15. is the day; now you have the opportunity, the candle is in your hands, and you may light your soul by it, the Word is near you; Well, light your candles by it, you may now light them whilst the fire is here, but if you will not now, how will you when the candle is out, when you shall be either taken from the means, or else 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 to believe, 2. Means. and the best means to get faith is to be conscionable and constant in hearing the Word preached; the preaching of the Word, is a means to get the spirit, and therefore the Apostle saith, received you the Spirit by the works of the Law, or else by faith preached? Gal. 3. You may know whether Gal. 3. 2. you have the spirit or no by this, examine whether you have gotten faith by the preaching of the Word, our Saviour saith, that the tree is known by Matth. 12. 33. his fruit: the branch cannot bear fruit, except it receive virtue and strength from the root; so if we get not faith in Christ, and be joined with him, we shall never get the spirit: therefore if you would get the spirit, you must get faith: for faith is the knitting and drawing grace, it will draw the spirit into the soul, and it will knit him fast unto the soul, that he can never depart away 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 be scanted in it, it will widen the narrow bottle of your hearts; and you know what Christ said unto the woman in the Gospel, So be it unto thee according unto thy faith; therefore if you would get the spirit, you must get faith in your hearts, if you would get a large measure of the spirit, then get a large measure of faith: for what is the reason that men thrive not in the spirit, but because they thrive not in faith. The third means to get the spirit, is an earnest desire, joined with prayer: to desire and pray earnestly 3. Means. for the spirit, is a means to get the spirit: an instance of this we have in Elisha, servant to Eliah; he earnestly desires and prays that the Spirit of 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, than other of the Prophets; and he did obtain his desire, for he was endued with a greater measure of the Spirit, than other of the Prophets were: even so if you would but desire and pray earnestly for the Spirit, you might get him. Solomon desired wisdom, 1 Kin. 3. 9, 10, 11, 12. and prayed for it, and he had it, and that in a larger measure, than those that went before him; so if you would pray for the spirit, you have his promise, Luke 11. 13. That he will give the Holy Ghost Luk. 11. 13. unto them that ask him: and this he doth speak by way of opposition, if you that are evil can give good things unto your children, then much more will God give you his Spirit; that is, if a man will be importunate for grace, and the spirit, as a child will be unto his father for bread, than he cannot deny you. But you will say, if he were my father, and I his child, than it is true he would give me his spirit, Object. but alas he is not, for any thing I know, neither my father, nor I his child. To this I answer, suppose thou be not his child, in thy own apprehension, yet look back unto Answ. the 8. verse. and see what Importunity doth, though he would not open the door, and give him that which he would have, yet in regard of the importunity of him that asketh, he will open and give him what he would have: thus do you though you may have a denial sometimes, no answer at all, or an angry answer, yet take no denial, and your importunity will at last prevail with him: and to encourage you against former run out from God, the Apostle saith, that he giveth and upbraideth no man, james 1. 5. As no james 1. 5. man meriteth at God's hand, so no man shall be upbraided with any failing to shame him; he gives unto all men that comes unto him, without exceptions of person, without any gift freely, and reproaches no man, that is, he will not lay before him, either that which might hinder him from coming unto him, or him from receiving of him, he might do both, but he will do neither, and you know the promise; the Disciples, they must go unto jerusalem, and he will after a certain Acts. 1. 4. 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 the holy Ghost came upon every one of them, in Acts 2. 4. so if you be constant in prayer, what Acts 2. 4. 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 4. Means. him; and this you do, when you make him good entertainment, when you feed him with heavenly thoughts, and do what he would have you to do, but if you slight him, set light by him, and will not obey and be ruled by him, you will never get him, and this you do when you resist, grieve, and quench the spirit; you resist the spirit, when you resist that light which the spirit hath wrought in you, when you fight against it, against its reason and arguments, this is a great sin; you grieve the spirit, when you mingle two contraries PAUL'S CONVERSION. OR, THE RIGHT WAY TO BE SAVED. As it is excellently well set out in diverse Doctrines raised from ACTS 9 6. And he trembling, and astonished, etc. By the late faithful and worthy Minister of jesus Christ, JOHN PRESTON, Dr. in Divinity, Chaplain in Ordinary to his Majesty, Master of Emanuel College in Cambridge, and sometimes Preacher of Lincolns-inn. Printed at London for Andrew Crook. 1634. The Contents of PAUL'S Conversion. NOthing can deject a sinner so much as the fearful power of God. pag. 108 Three things cause an astonishment: Suddenness of evil. p. 181 Greatness inevitableness DOCTRINE I He that will receive Christ or the Gospel, must first be humbled. p. 182 Humiliation, how 'tis called in Scripture. 1. Pricking of the heart. ibid. 2. Poverty in Spirit. p. 183 3. A melting heart. ibid. 4. A trembling at the Word. p. 184 Humiliation of necessity to salvation, because without it men keep back from Christ. Two hindrances that keepemen from Christ. 1. Unbelief. p. 187 2. Neglect of Christ, which is twofold; 1. Totall, refusing all offers of grace. p. 188 2. Partial, having a mixture of the love of the world, and Christ. p. 189 Men compared to the three grounds in the Gospel. p. 190 Whether Humiliation be absolutely necessary or no? p. 191 A two fold sorrow, Preparative. p. 193 Godly. p. 194 Godly and worldly sorrow differ in the Objects. p. 195 Causes. ibid. Effects. p. 196 They are distinguished by the Ingredients. p. 197 Continuance. p. 198 Event. ibid. The degrees of godly sorrow. p. 199 The least measure of Humiliation is that which makes a man believe in Christ. p. 200 USE 1 To examine ourselves whether we have received Christ or no; for it must be by a deep Humiliation. p. 201 Without Humiliation no receiving the Gospel; showed in five particulars. 1. A man will not find any need of Christ. p. 202 2. He will not hold out to entertain Christ. p. 203 3. He will not for sake all things for Christ. p. 204 4. He will not wholly depend on him. p. 205 5. He will not undergo any thing for Christ's sake. 206 Means to attain humiliation of Spirit, are, I. A rectified judgement. p. 207 From a rectified judgement proceeds sorrow for sin, in respect, 1. Sin is evil of its own Nature. p. 208 2. It is the greatest evil, because it deprives us 1. Of the best outward good, which is God. ibid. 2. Of the chiefest good within us: For, 1. It deforms the beauty and strength of the inward man. 2. It weakens grace within us. p. 209 3. It produces evil effects, ibid. 4. It needs the greatest medicine to heale it, even Christ himself. ibid. II. Humility of heart. p. 210 The way to get our hearts humbled, is, 1. To labour for some sense of holiness. p. 211 2. To consider the punishment of sin. ibid. III. Application. p. 213 IU. Bringing things to a propinquity. p. 216 V. The removal of all excuses. p. 818 Excuses, or deceits, are, 1 We do as well as the best. p. 219 2 We have as good meanings as the best. p. 221 3 It is our Nature to be thus and thus. p. 222 4 Our condition privilegeth us. p. 223 The better the condition, the more reason to serve God. 1 Because a greater account is to be rendered. p. 224 2 Because their knowledge is the more. p. 225 3 Because a greater judgement will be inflicted. p. 226 VI The obtaining of the Spirit. ibid. VII. A joining the Word with the Spirit. p. 228 The Word will effectually humble us, 1 If we get saving knowledge of the Word. ibid. 2 If we receive it as the Word of God. p. 229 3 If we bring it home to the Conscience. p. 231 Three Rules that the Word by Application may be effectual to humble us. 1 Not to defer or put off the work of the Spirit. p. 232 2 Not to make too much haste out of humiliation. p. 233 3 To proportion humiliation to the sins. p. 235 USE. II. To exhort us to get ourselves throughly humbled. p. 236 Motives hereunto, are, 1. All we do, till we be humbled, is but lost labour. p. 237 Reasons hereof are, because 1 A broken heart is the Altar on which we must offer. ib. 2 An humble soul is a fit habitation for God's Spirit. 238 3 Without humiliation no keeping close unto Christ. ib. 2. Whatsoever profession we make, it is worth nothing without humiliation. Reason's hereof are, because without humiliation 1 A man withers, will not hold out in his profession. 239 2 He will not grow strong in Christ. ibid. 3 Good duties will be choked, as the seed amongst thorns p. 240 3. There can be no sound comfort without humiliation. 241 Two Questions answered: 1 What kind of sorrow meant here. p. 242 2 Whether it be of absolute necessity to salvation. 243 Signs to know whether we be truly humbled or no, are, I. To love much. p. 247 Motives to love Christ, grace and holiness, are, 1 To consider the goodness and exoellency of the thing you are persuaded to. ibid. 2 To consider the good you see in Christ, is yours, if you be his. p. 248 II. To tremble at the Word Preached. p. 249 III. To be affected with the Word when it comes in the edence of the Spirit. p. 251 In the Word two things: 1 Meat. ibid. 2 Medicine. p. 253 IU. To be little in one's own eyes. p. 254 V. To yield a general obedience unto Christ. p. 255 Humiliation fits the soul for obedience, because 1 It makes a man see God in his holiness and power▪ 256 2 It makes him desire the favour of God. ibid. 3 It makes him choose God to be his master. p. 257 4 It tames the stubbornness of our Nature. ibid. 5 It makes him willing to suffer any thing for Christ. p. 258 VI To prize Christ above the things of the world. p. 259 DOCT. II. Sin in itself is full of grief and bitterness, and men shall find it so, sooner or later. p. 260 Proved to be bitter. p. 261 Men shall find it so, for these reasons; because 1 Otherwise God should lose his glory. p. 262 2 Every sin is the breach of a just Law. p. 263 3 It is God's justice to punish sinners. p. 264 God suspends the execution of judgement, 1 Because the time of punishment is not yet come. p. 265 2 For the Church's increase. p. 266 3 For the good of some that are yet to be called. ibid. 4 For try all of the heart. p. 267 5 Because their afflistions are greater than other men's, though they seem not so: and that in these respects: 1 Because God denies them grace. p. 268 2 The prosperity of the wicked is a punishment. ibid. 3 They whither and dry in their sins. ibid. 4 They have many afflictions we know not of. p. 269 USE. I. To teach us not to delude ourselves in the matter of afflictions. p. 269 Motives to forsake sin, are, 1. Sin will make you ashamed. p. 271 2. If you sin, God will beat you. p. 272 God correcteth his children when they sin, sor two reasons. 1 Because sin is sin with God, in whomsoever it is. ibid. 2 Because God's children are the Tempts of the holy Ghost, wherein God delights to dwell. p. 273 Six objections concerning Gods punishing sin, answered. p. 274 3. Sin will take away your excellency. p. 277 4. The least sin violateth the peace of conscience. p. 278 5. Sin will bring upon you all manner of miseries. ibid. 6. Sin can yield no true comfort or content. p. 280 7. Sin is restless. p. 281 8. Sin hath no familiarity with God, p. 282 9 If you live in sin, God will show no mercy. ibid. 10. Sin breaks the Covenant betwixt God & you. p. 283 11. Sin is a Thief. p. 284 12. Sin is the greatest enemy God hath. p. 285 13 Sin will make you come weeping home. p. 286 14 No content so long as you live in sin. p. 287 15 Sin will make you confess yourselves to be fools. ib. 16 Sin will take you away from God, and God from you. p. 288 Motives to hate sin in regard of God: 1. God doth take notice of all you do. p. 289 2. When God strikes for sin, his wrath exceeding bitter. ibid. 3. The longer God stays from striking sins, the greater and terribler his stroke when it comes. p. 290 DOCTR. III. Christ is exceeding merciful and ready to show mercy to those that are truly humbled. p. 291 REAS. I. Because mercy pleaseth him. p. 293 REAS. II. Mercy is natural unto God. ibid. REAS. III. God is rich in mercy. ibid. REAS. IU. God is our Father. ibid. USE. I. To draw us close to God, because he is merciful. ibid. OBJECT. My sins so many, so great, I fear Christ will not receive me. p. 294 ANSW. God's mercy is infinite, and so are not thy sins. p. 294 USE. II. To exhort men not too neglest those means whereby grace is got. p. 294 Helps, not to put off Repentance, but to get grace, be 1 To take the time and opportunity when Grace is ofred. ibid. 2 Repentance is not in thine own power. p. 295 PAUL'S CONVERSION. ACTS 9 6. And he trembling and astonished, said, Lord, What wilt thou have me to do? And the Lord said unto him, arise, and go into the City, and it shall be told thee what thou must do. IN this verse we have the first act of Paul's conversion from being a persecutor to be an Apostle. In the words, there are two parts. The first is the manner of it: he trembled, and was astonished: Secondly, the pliableness of his will, and he said, Lord what wilt thou have me to do: but before we come to any observations, we will open the words unto you. [Trembling.] Trembling is an effect of fear, which fear is seated in the affecttive part of the soul: for when the understanding apprehends any thing, whether good or evil, than the affections come and apply it, either unto joy or sorrow. Now the affections may be considered either in regard of good or evil: in regard of good, and that either present which breedeth joy; or future, and to come, whence flows desire: for desire is of some good, not present, but to come. Secondly, I say, the affections may be considered in regard of evil, and that likewise either as present, which breeds sorrow, or to come whence flows abomination, or an affection, by which we fly and shun this evil. Again, if a man apprehends the good which is to come, as possible, though hard to be obtained, this breedeth hope. And so if the evil be apprehended as future, and hard to be shunned, it worketh fear. And this was Paul's fear, he apprehended affliction, as coming, and hard to be avoided; the judge as terrible, and that there was no way to escape, and therefore he trembled. He was in a great perplexity and fear, after that the Lord had shown unto him a glimpse of his dreadful power. Whence we may see, That nothing will so much deject a sinner, as when he sees the fearful power of God. When Observation. there is a crevice opened unto him, whereby he who is a sinner sees into the holiness and the purity of God, and the vileness of his own nature, hence he fears; and therefore it was that Adam feared, when he heard but the voice of God in Gen. 3. 10. the Garden: and the Israelites could not endure the presence of God, because that it was terrible unto them. For they conceived as the Scripture speaketh, That no man could see God and live: that is, see him according to the excellent greatness of his power, and majesty, but it would utterly overwhelm them, so that there should no longer life remain in them; whence was their fear. [And astonished.] This is another effect of fear, or a further degree of it: he apprehends such a sight of the power of God, and of his own estate, that is, this light did so shine into his soul, that he was at a nonplus, not knowing what to do, or how to escape. Now there are three things that make an astonishment: First, if the danger Three things cause Astonishment. be sudden, for else it will not astonish, for that which is known before, will not cause astonishment. 1. Secondly, if it be great, for a small evil will not astonish a man, but when a man apprehends 2. a great evil present, than he is astonished at it. Thirdly, if it be inevitable: when a man is compassed about with it, that he cannot get out; there 3. is no door to escape, but he must needs abide it, hence proceeds an astonishment: thus it was with Paul. It was sudden, a light shoes; it was great for he persecuted Christ, for which he was strucken Acts 9 4. down; and it was inevitable, he saw no way to escape: it is hard for thee to kick against the pricks, that is, it is in vain for thee Paul to set thy Verse 5. self against me and prevail, there will be no resisting without great danger: thus when he saw no way, by no shift to escape, than he was astonished. I might note many doctrines from the words, but lest I should be prevented in the main, I will therefore omit them, and come unto the proper point intended by the holy Ghost, which is this. That whosoever will receive Christ, and be engrafted Doctrine. into him, and receive the Gospel as he ought to do he must be first humbled: I say, it is necessary for the right receiving of Christ, that a Christian be humbled. It is a necessary condition, because no man will receive Christ till then: till he be cast down, Christ will not be prized, grace will not be esteemed; and then he will see a necessity of Christ and holiness. Now that humiliation is of such necessity, we will prove by Scripture, even by those phrases, by which this humiliation is set forth. First, it is called a pricking of the heart, Acts 2. 37. And when they heard it, they were pricked in Acts 2. 37. their hearts; they had then broken hearts, they were thoroughly humbled, and when it was thus with them, than they can inquire after Christ, what shall we do to be saved; and on the contrary, that which keeps men from Christ, is the want of sound humiliation, in Ezek. 36. 26. I will take away Ezech. 36. 26. the stony heart out of you, and I will give you a heart of flesh (that is) till I have made you sensible of sin you will not prise me, that is, you will not do it till you be humbled. Again, consider that Christ came to this end, to revive the humble sinner, Esa. 61. 1. the spirit of the Lord is come upon me, to preach glad tidings to the meek, to Isai. 61. 1. bind up the broken hearted, he that is not broken hearted and wounded with sin, will not seek to the Physician to be healed, Christ is no precious balm unto him. He feels himself not a prisoner to sin, and therefore cares not for the liberty that is in grace, because he is not broken hearted, but if he were thoroughly humbled, it would be far otherwise with him. Secondly, it is called poor in spirit, in Matth. 2. Matth. 5. 3. 5. 3. those who are broken hearted and mourn for sin, will seek to be enriched by Christ, and therefore Christ promises to comfort these, in Esa. 61. 2. to comfort those that mourn: those that Isai. 61. 2. are are thus spiritually poor, and mourn for the want of grace, shall have comfort, because I am come to this end; the contrary to this you shall see, in Revel. 3. 17. the Laodiceans, they thought Revel. 3. 17. themselves to be rich wanting nothing, and therefore they sought not after Christ, but thou art poor, and blind, and naked: the way to make thee to come unto me, is to humble thee in the sight of thy spiritual poverty. Thirdly, it is called a melting heart, that is, such a heart, as will take any impression of grace, this 3. we see in the 2. Chron. 34. 27. Because thy heart melted 2 Chron. 34. 27. within thee, and thou humbledst thyself before me, that is, because thou wast thoroughly humbled, and thy heart sensible of sin, and of the judgements that I would bring upon thy people, therefore I have heard thy prayer: if thou hadst not been humbled, thou couldst not have sought to have made thy peace with me: so in jer. 31. 19 after jerem. 31. 19 that I turned, I repented and after that I was instructed, I smote upon my thigh, I was ashamed. So that till a man be humbled, he will not turn unto Christ, but when he is humbled, than he will seek unto Christ and be ashamed of himself: the contrary to this we see, in Hosea 4. 16. Israel is like an untamed heiffer: viz. because she was not humbled. Hosea 4. 16. Fourthly, it is called a trembling at the Word, 4. Isai. 66. 2. and job 42. 5. 6. I have heard of thee by the hearing of the ear, therefore I abhor myself, Isaiah 66. 2. job 42. 5. 6. etc. that is, when I heard thee in thy Word, it much humbled me, and caused me basely to esteem of myself, and highly to esteem of thy favour. Prov. 28. 14. Blessed is the man that feareth always: the contrary to this is hardness of heart, Prov. 28. 14. when the Word wants this effect to humble men, they fear not at all. Now that this humiliation is a necessary condition, will appear more apparently and fully, if we do but consider Gods dealing with men in all ages: I say, it is the course that God himself takes; first, to humble sinners. Thus he dealt with Adam, Gen. 3. 8. When he heard the voice of God, he trembled and feared: and thus he dealt with the Gen. 3. 8. children of Israel, he shows unto them but a glimpse of his power at the delivering of the law, Exod. 20. 18. and they were much cast down. Again, this was the course that the Prophets used: when they came unto any people, you shall see they first pronounce the judgements of God against them: Thus and thus saith the Lord, etc. thoroughly to humble them; and then after they preach of mercy, and the loving kindness of God, of the readiness of God, to receive those unto mercy, that are thoroughly humbled. Again, this was the course that john Baptist took, he came in the Spirit of Eliah: with sharp words pronouncing heavy judgements against those that remained impenitent: and therefore Matth. 3. 7. he calls them, O generation Matth. 3. 7. of Vipers, who hath forewarned you to fly from the wrath to come, etc. And all this to humble them, because he knew they would never receive Christ, nor prise grace till they were humbled. Again, this was the course that our Saviour took, in joh. 4. 31. with the woman of Samaria; first he humbles her, and then he comforts her, john 4. 31. that is, first he makes her confess that she was a sinner, and then she believed; and therefore he saith; I am not come to call the righteous, but sinners to repentance, to wit, to make them see their sins, and be humbled for them, that so they may fly unto God for mercy. Again, this was the course that the Apostle Peter took, Acts 2. 37. first he humbles them, and then after comforts them; so Paul Acts 24. 26. when he preached of judgement Felix trembled; and so likewise in the three first Chapters to the Romans, Paul preacheth matter of humiliation: in the first Chapter, he taxeth them with their Idolatry, bringing unto their remembrances particular judgements, which the Lord inflicted upon them for it: in the second Chapter, he brings them to the Law, in which they so much boasted of, and makes a comparison betwixt the Gentiles and them; that howsoever they thought hardly of the Gentiles, yet they were as bad as they were: and then he proves in the third Chapter, that we are justified by faith without the works of the Law, and this he doth to humble them; and then in the rest of the Chapters he preaches of justification and Reconciliation by Christ; because men will not receive Christ, till they be humbled. And thus, I say, humiliation is the first step to happiness, and the first beginning of grace and bringing to Christ; and therefore it is, that we generally labour to humble men in preaching of the Law, and then after persuade them by the promises to come unto Christ, because men care not for Christ, they esteem not of him; they find no need of him, till they be humble: therefore if you would receive the Gospel and Christ offered in the Gospel; if you would be engrafted into Christ, than you must labour to be humble. But for the more full explaining of this thing, some questions are to be answered, which will make plain what this humiliation is, and what a necessary condition it is unto salvation. The first question is this, upon what ground, or for what reason is humiliation so necessary unto salvation. Quest. 1. This will be the sooner answered, if we do but consider; what is that which makes men keep back Answ. 1. from Christ, there are two hindrances that keep men from Christ; the first is unbelief, and the second is a neglect of Christ: unbelief that was the sin that kept men from Christ in the first age of the Church, in the Apostles times they believed not that they might be saved, that is, they would not believe that the Messias was come in the flesh: but now in the second estate of the Church, such unbelief is not the cause that keeps men from Christ, neither which we labour most to convince men of, for they do generally believe the Gospel, but our labour now, is, to draw men from the neglect of Christ: we preach Christ generally unto all, that whosoever will, may receive Christ; but men will not receive him, till they be humbled, they think they stand in no need of Christ, they care not whether they have him or no: they prise him not, they look upon him a far off, they will not have him for the fetching: now Christ will never be received, till he be prized above all things, and this men will not do, till they be humble: humiliation if it be sound, will give a man such a sweet taste of Christ and holiness, and such a bitter taste of sin, that nothing will satisfy him but Christ: this will make his heart pant after grace, and when the heart is in this case, than Christ will be prized and not before: but this men will not I say do, till they be humbled. It is true, God can come in the still and soft wind, that is, he can give Christ and the Spirit without this condition, and he may likewise make men fit to receive the Gospel without it, but he will not, therefore he will come in the rough winds, that rends the rocks: he will first humble men, and make men fit to receive the Gospel, and Christ by the Gospel, before they shall have him, and therefore it is said, that the poor receive the Gospel, that is, those that are broken hearted receive Christ tendered in the Gospel, because they are thoroughly humbled: for this cause also we Preach the Law to bring men to the sight of their sins that they may be humbled; and therefore it is called, a Schoolmaster to bring us unto Christ; Gal. 3. 24. the Law shows unto men the sinfulness of their nature and their indisposition: I had not known sin (faith Paul) but by the Law, that is, I had not Rom. 7. 7. known sinneas sin, to humble me, if I had not looked into this Glass; if I had not been taught by this Master, and this is that which makes men fly unto the City of refuge, that is, they will not run unto Christ till they be humbled: this we see in the Prodigal, Luke 15. 16, 17. he would never go unto his father, till he could see no Luk. 15. 16, 17. means to escape; and then he takes a resolution to go; so a sinner will never receive Christ nor the Gospel till he be humbled. Now there is a twofold neglect, the first is a total, the second is a particular neglect. First, I say, men neglect Christ totally, when they refuse all the offers of grace, when they will 1. not have Christ upon any condition: they will not speak when the spirit calls, they will not believe that they may be saved; these are the same with them in the Gospel, That were invited unto the marriage: they excuse themselves, they have other employments, that they must look unto; let Christ and grace go where they will, both farms and Oxen and wives must first be looked after, that is, they mind earthly things more than Christ: and if Christ will not be had without they lose the love of these, they will not come, they know the feast was ready, but they mind it not: and this is the condition of many men in the world, they will not come in within the lists of the Gospel, lest they should be catcht with the hook: though they generally believe, yet they will not outwardly profess Christ: this is a fearful condition if they continue in it, he hath sworn that they shall never enter into his rest. The second is a partial neglect, and this is when they make a mixture both of the love of the 2. world, and of the love of Christ; they mind Christ, and grace, and holiness, but they mind them not altogether, that is, they would be contented to do something for Christ, but they will not do all things, it may be they will forsake a little profit, or pleasure, or vain glory, or covetousness, for Christ, but they will not forsake all. These are like the three grounds spoken of in the Gospel, the first ground received Christ, but they would not profess him: so many men will be contented to hear the Gospel, but they will not profess Christ, because they are not thoroughly humbled, or if they do chance to profess, yet they will not continue: the reason why the seed in the first ground, did not continue, was because the plough had not gone deep enough, that is, they were not humbled. The second ground went yet further; it not only received the seed, but it sprung up with much hope of a fruitful harvest; yet it continues not, it will not suffer for Christ: so many men will receive the Gospel, and joy in the profession of it, but they will not suffer for Christ: because they are not humble, that is, the plough went not deep enough to humble them. The third ground went yet further, it did not only what the other did, but it did that which the other would not do, that is, it would be contented to suffer for Christ, but yet it would not do all things; he would retain some pleasure, and some profit: when any earthly thing, which his affections were glued to, stood in competition with Christ, he had rather lose Christ, than he would lose all his pleasure in these earthly things, because he is not thoroughly humbled: humiliation comes and takes all impedimouts away, ploughs up the hardness of the heart, sets the affections on another object to delight in, checks the will, opens the mind, awakeneth the conscience, that Christ is all to him in all things: and therefore it is compared unto the good ground, that received the Word with an honest and good heart, the heart will not be fit to receive that good, that will make it good till it be ploughed deep and humbled, than the Word will grow, the heart must be humbled before grace will grow: and therefore, this is the effect, that humiliation works when the heart is humbled: he will not part with Christ for any thing in the world. Therefore you see upon what ground humiliation is necessary, because men will not receive Christ till they be humbled. The second question, is, whether humiliation is Answ. 2. simply, and absolutely necessary. To this I answer, that it is not simply, and absolutely Quest. 2. necessary, for it is not a simple grace, and therefore not necessary on God's part. But it is a condition required on our parts, because we will not receive Christ till we be humble. I say, it is not a simple grace, or simply necessary. For that which a man may exceed in, is not simply necessary: but a man or woman may have too much of it, that is, he may exceed in the measure, he may be over humble: and therefore Paul writes unto the Corinthians, 2 Cor. 2. 7. That they should comfort the incestuous person, lest he should be swallowed up of 2 Cor. 2. 7. grief: now that which is a simple grace, a man cannot have too much of: he cannot exceed in it; as for example, a man cannot have too much faith, or repentance, or love, sanctification, etc. but the more he hath of these, the better: now, howsoever it is not simply necessary on God's part, because he can save men without it, yet it is a necessary condition, on our parts: and in regard of us, because we will not receive Christ till we be humbled. And therefore it is, that we Preach the Gospel generally sometimes, sometimes with the condition, as in Matth. 11. 28. Come unto me all that are weary and heavy laden, and I will ease you: Matth. 11. 28. till men do feel sin as a heavy burden, they will not come unto Christ to be cased of it. Again, in Revel, 22. 17. whosoever is athirst, let him come and take of the water of Life freely: except Revel. 22. 17. they first be athirst, and find they stand in need of Christ, they will not come unto him to be refreshed. Again, sometimes it is put without any condition, except faith: Revel. 22. and whosoever will, let him take of the water of Life freely, that is, whosoever hath a desire to come unto Christ, let him come and he shall have him without any exception of persons or condition, He that believeth shall be saved, and he that believeth not shall be damned: bring true, saving, purging, working justifying faith, and thou shalt have Christ and salvation: where there is no mention of humiliation. For there may we know, be seeding, without ploughing, and there may be ploughing and yet no sowing, and sowing and no reaping, so I say, there may be saving and sanctifying grace wrought in the heart without humiliation; and again, there may be humiliation and no true grace at all, or general graces, but not special and saving graces: but the way to make us fit to receive grace is to be humble. A man may be said to receive Christ by a common light of knowledge, and hereupon do many things for Christ; but yet he will not take Christ for his King aswell as a Saviour, except he be humbled, he will not take Christ so, as to be ruled by his Laws, and to live under his Commands, he will not take him with losses and crosses, disgrace and reproach; till he be humbled, he will not endure reproach; he would be content to have Christ, but if Christ must cost him all that, than Christ and he must part, but when a man is thoroughly humbled, than he will part with all things for Christ, nothing shall be so dear and precious unto him, as Christ will be, if any thing come in Competition with Christ, he will refuse it for Christ; thus you see that humiliation is a necessary condition on our parts, though not a simple grace. The third Question, is this, whether there be 3. Quest. any kinds of humiliation more than one. To this I answer, that there is a twofold sorrow: Answ. the first is a preparative sorrow; the second is a godly sorrow. The preparative sorrow, is nothing else but a sorrowing for sin, as it causeth punishment, or a sorrowing for some judgement likely to ensue, and pronounced against him, but this is not the true sorrow: a reprobate may have this sorrow, which shall never be saved, this was the sorrow of judas, and Cain, and Ahab: they sorrowed, but it was a false sorrow, only a work of the flesh: it hath his original from nature, its object punishment, and its end despair: but the second is a godly sorrow, such as the Apostle speaks of, in 1 Corinth. 7. 7. that works repentance 1 Cor. 7. 7. not to be repent of, that is, it turns the heart to God, it takes away that flinty disposition of nature, by the conveyance of grace; it makes the heart better, it brings it into a frame of obedience, it works a willingness in it to good, so that the difference of them lieth, in this; the one is outward, but the other is inward; the one is from grace, the other is from temporal things; the one is a work of the flesh, the other is a work of the sanctifying Spirit: the one will make a man fly unto Christ, because of our wants, (as in the example of the Publican: especially in the prodigal son, he never seeks unto his father, till he be thoroughly humbled: then he concludes, I will go unto my father:) the other will set and push a man further from God, this we see in Cain and judas, their sorrow made them run away from God: but this godly sorrow or humiliation never rests till it bring a sinner into the presence of Christ; and when the soul is in God's presence, than it will never rest, till Christ have made its peace with God: but as I said, the nature of the worldly sorrow, is to drive a man further from Christ. Adam had this sorrow: he runs and hides himself. A carnal man will sorrow, either for some present judgement upon his person, or else upon his substance, but yet it will not turn the heart, that will not work a pliable disposition in the heart, to yield obedience out of love, in hatred to sin; but on the contrary, that hardeneth the heart the more, even as water hardeneth Iron when it is hot, but this godly sorrow works other effects: therefore the Apostle saith, I was glad that you were sorrowful, because it wrought repentance in you, that is, it changed your hearts: so much for this question. The fourth question is this, whether there be any difference between the godly sorrow, and 4. Quest. that which is false. To this I answer, that they differ in three things especially. 1. In the Object. 2. In the Causes. Answ. 3. In the Effects. The first difference is in the object: the object of worldly sorrow, is the punishment of sin, 1. the wrath of God, he looks upon these without any relation to Christ: but the object of godly sorrow is sin, as it stands in opposition with the love of God towards him in Christ, and howsoever a regenerate man looks upon the punishment, yet in a different degree, not so much because he fears punishment as that he should give his father such cause, to take such displeasure against him: but it is sin that he principally looks upon. viz. that he hath displeased so good, so gracious a Father as God hath been unto him, and this is that which works humiliation in him: but the other sees the wrath of God, and hell, death, and that final separation between him, and happiness, and hereupon for fear of punishment he is humbled: Thus you see the difference in the objects. The second difference is in the causes; the cause of the worldly sorrow, is either some judgement 2. present, either upon his person, or in his substance or in his family, or else it is some judgement that he fears God will inflict upon him hereafter either in his riches, or in his credit and reputation amongst men: and therefore, for fear of these he is humbled. But the cause of godly sorrow is the apprehension of sin, as it is contrary unto the nature, purity and perfection of God, as also of God's love towards a man; he hath an eye given him whereby he sees into the riches of God's love unto him, and then reflects upon himself, and sees his carriage towards God for such mercy, and finding no proportion between them, hence grows his sorrow that he should thus requite God with sin for mercy. The third difference is in the effects, for as they 3. do proceed not from one and the same ground: so they bring not forth the same, but contrary effects, and they are three fold: First, worldly sorrow, it draws the affections of the heart from God, because they see him as a judge, they cannot love him as a Father: he takes God to be his enemy, and therefore doth what he can to fly from him, because he expects no good from him, this we see as before in Adam, Cain and judas: but the godly sorrow, it makes a man cleave faster unto Christ, to stick faster unto grace, it whets the affections, to love Christ, to prize Christ more, it works a willing readiness in the soul to obey, it puts by that which would make him fly from Christ; Secondly, worldly sorrow, it hurts the body, it breeds diseases, it wastes and consumes the Entrails, breeds and brings consumption of the body, it dulls, and makes dead the soul, it takes away the relish of spiritual things, it makes a man careless to good, it daules and makes a man unwilling unto any good. But the godly sorrow, it is the life of the soul, it is the health of the body, it quickeneth the soul of man unto good, it puts a new life into it: it works a readiness in the will, and love in the affections to Christ, grace, and holiness. Thirdly, worldly sorrow, it makes a man of a hot, and a fiery spirit, it stirs him up after evil, to reproach and disgrace his neighbour, it fills him full of hatred, revenge, and envy: but godly sorrow, it breeds another kind of Spirit in him, it makes him of a meek, and a quiet spirit: worldly sorrow will not put up reproach disgrace and wrong, but this will put up all injuries and wrongs, and whatsoever else he meets withal for Christ: thus you see the difference between these. The fifth question, is this, how shall I know 5. Quest. whether my sorrow be a godly sorrow or no. To this I answer, you shall know it, by these three things. 1. By the Ingredients. Answ. 2. By the Continuance. 3. By the Event. First, I say, you shall know it by the Ingredients: for first they have not only the sense of 1. punishment, which is common unto the worldly sorrow: for I say, howsoever it is the property of worldly sorrow to apprehend punishment, yet it is likewise required of godly sorrow, to be sensible of punishment; but there is another light put into him, whereby he sees into the uncleanness of sin: he sees sin in its own die, not only sin, to be sin, but sin to be vile; and hereupon he will not content himself with mercy, unless he may have grace? but the other cares not if he may be free from punishment, whether he hath strength against corruption or no. Secondly, you shall know it by the continuance 2. of it: godly sorrow is constant, but worldly sorrow is but a passion of the mind; it changes, it lasts not, though for the present it may be violent and strong, and work much outwardly, yet it comes but by fits, and continues not; like a land flood, which violently for the present overflows the banks, but it will away again, it is not always thus: but the godly sorrow is like a spring that still keeps his running, it is not dried up, but runs still, it is not so violent as the other, but it is more sure: you shall have it still running both Winter and Summer, wet and dry, in hot and cold, early and late; so this godly sorrow is the same in a regenerate man still, take him when you will, he is still sorrowing for sin, this godly sorrow it stands like the centre of the earth, which removes not, but still remains. Thirdly, you shall know it by the success, and 3. event of it, it will turn the heart unto Christ, it will make the heart stand more firm in grace, it will turn the whole frame of the soul unto God like the Loadstone, that will not rest till it hath touched the Iron; or as the needle touched, will not stand till it touch the North-pole: So it is with this godly sorrow, when a man hath received but a touch of the spirit, he will never rest till he hath touched Christ: till he be at peace with him, nothing will satisfy him till Christ come into the Soul, till Christ be his: nothing will make him to remove that confidence, and trust, that he hath in Christ, all things shall go for Christ. But the worldly sorrow hath another success: namely, to fly faster away from God; as I have showed in judas and Caine. And thus much for this question. The sixth question is this, seeing the object of godly sorrow is sin; whether there be any degrees 6. Quest. of this godly sorrow. To this I answer, that howsoever sin is the chiefest cause of godly sorrow, yet notwithstanding Answ. it admits of degrees, there are diverse degrees according unto the apprehension of the thing conceived: some sorrow more, and some less according to the proportion of grace received, every one in one degree or other, but the cause in every one, is properly sin, but these degrees of sorrow proceed from a threefold cause. First, because God will give more grace unto one, then unto another; where he doth intend to make a great building of grace, there he will lay a deep foundation of godly sorrow: and on the contrary, where he doth intend to bestow less grace, there a lesser foundation will serve: as in a temporal building; no wise man will lay a great foundation to a little house, but will proportion it according to his building. Secondly, because he seems to love some above others, he expresses himself more unto some then unto others: now where God will express a large measure of love, there he will work a great measure of godly sorrow; as a father loves that child best that he beats most. Thirdly, because some have a greater measure of knowledge than others, some have received a greater measure of illumination then others: now there is nothing more forceable to make a man humble, then to be spiritually enlightened; so long as a man or woman doth not come unto the true knowledge of sin, and the excellencies that are in Christ and grace, he will never be humbled. The seventh question, is this, what is the least measure of humiliation. 7. Quest. To this I answer, the least measure of humiliation necessary, is that which makes a man believe Answ. in Christ: viz. makes him to fly unto him, and to prize Christ above all things: as the Prodigal, he did not at the first go unto his father, but he considered of it, and when he sees no way to escape, than he saith, I will go unto my father; so a Christian that hath the least measure of humiliation and godly sorrow, it will make him to fly unto Christ; the least measure will give him such a sight of sin, and such a glimpse of glory, that he will prise it above all things, it will show him that there is no way to escape hell, but by going unto Christ; that nothing will satisfy for sin, but the blood of Christ, nothing so excellent as grace and holiness is: it will tell him, that he that will be Christ's Disciple, must do these two things. First, he must deny himself, he must renounce all trust and confidence in any thing for salvation without Christ: and he must deny all ability to work that which is good without the Spirit. Secondly, he must take up the cross, that is, he must suffer what God will have him, either in his name, or body, or goods; this is the last measure requisite, without which thou wilt not receive Christ; and thus much for this last question. Is it so, that humiliation is so necessary, to the Use. right receiving of Christ and the Gospel, this should teach us to consider our condition and estate, whether we have this condition in us or no: let every man by this try his condition, whether he hath received Christ or no, and this must not be outwardly but inwardly, not a sorrow in show, but in substance; and think not that a little sobbing and sighing will serve the turn, a little ringing of the hands, a few tears, and a little hanging down of the head; but it must be a deep humiliation, such a humiliation that proceeds from the spirit: in Romans 8. 15. you have not received the spirit again to fear, but the spirit of Adoption: you Rom. 8. 15. once had a slavish fear, a fear contrary unto this true fear, which was the spirit of bondage; but you shall not have it again: but that humiliation shall proceed from another ground; namely, from the spirit of Adoption, whereby you shall fear him, not as a judge, but as a Father: therefore let every man enter into his own heart: and see whether this condition be in him, or no, and think not to come unto Christ, or to be engrafted into Christ without it: for as I said, howsoever it is not simply necessary, on God's part; yet it is necessary on our parts, because we will not receive Christ, and the Gospel, till we be thoroughly humbled. And that you may see the necessity of this duty of humiliation: I will show you in five particulars, that a man cannot receive the Gospel except he be humbled. First, a man or woman must be humble, or else he will not receive jesus Christ. To receive jesus 1. Christ, is the first act of the Gospel: and therefore we preach the Gospel generally unto all, that whosoever will, may have Christ: but you must first receive him, and this you will not do till you be humbled; till ye think you stand in need of Christ, till then, you will think the work too great, and wages too small; as for example, A woman must first receive her husband, and be united unto him, before she can be made partaker, either of his riches, or honour: so before a Christian can be made partaker of the benefits of Christ, he must deny himself, and cleave wholly unto Christ: and receive him so, as to be ruled by him, and to suffer for him. But some men will say, this is too much, what Object. must I so receive Christ, that I must forsake all things for him? To this I answer, it is no marvel though thou think so, because thou art not as yet humbled, Answ. but if thou wert humbled, thou wouldst never stick at any thing; when a man is humbled, he is then in the condition, that he should be, both to deny himself take up the cross, and to follow Christ: when a man is humbled, than he cares not to be trampled under foot for Christ: to suffer disgrace, reproach and shame for Christ, but till then, a man will not; somethings a man will do, but not this: therefore it is necessary to the receiving of the Gospel, that a man be humble. Secondly, to receive the Gospel is to entertain Christ into the soul; he that entertains 2. Christ so, must retain him, and continue with him; he must not take Christ for a day, or a year, but he must take Christ, as a woman doth her husband, for term of life: nay, after life, and that in such a manner with such a holy demeanour of himself, that he may not give the least occasion of evil that may be to Christ. You must take heed of grieving the spirit, and you must resist the works of the devil; if you contract with Christ, you must takeheed of despising him, take heed of giving the Spirit a nonplus. And you must continue in all estates, and keep as the Apostle saith, your profession without wavering? I say, howsoever a man may practise, and promise, and do much for Christ, yet except he be humbled, he will not hold out: and therefore we see in many, that there are bubbles of grace; as if they would retain Christ, and continue with him, they do something, but they do not persevere to the end, like those in Hebr. 6. 5. that have tasted, that is, professed, but fall away: and this was the fault of the three grounds, they received the Gospel, but they continued not; Christ entered not into them deep enough. Now the difference of the four grounds, was humiliation; every ground was ploughed, but none ploughed to purpose, but the fourth ground: when there is but an outward show of holiness in a man, it will not keep his colour always, it may glister and carry a show of the right stamp, but when it comes to trial it is but counterfeit, but when the sanctifying Spirit comes, and toucheth the heart of a Christian, and he is thoroughly humbled, he will never lose his beauty; he is Gold, try him how you will. Thirdly, to receive the Gospel, is to take Christ, and to part with all things for Christ, making 3. him his chiefest joy, prising him so, that he will lose any thing for him, like that wise Merchant in the Gospel; which when he had found the jewel, went and sold all that he had, and bought it: there must be a prising of Christ above a man's self, he must part with all things in the world, with husband and wife, with father and mother, with brother and sister, with friends, with honour, and riches, pleasure, and all things else, and account Christ more than all things: now this a man will not do, till he be humbled. But you will say, What must I forsake father and mother, and wife for Christ, or else I cannot Object. have him? this is a hard thing, the work is too great, there is not sure such need of Christ or grace, or at the least, Christ will not impose such a burden upon me. I answer, yea; you must forsake all these things: if you will not, you shall never have him; this was Answ. the fault of the second ground, there was both a receiving, and a rejoicing in Christ, and this was a good property, but yet there was not joy enough; because there was not humiliation enough, the plough had not gone deep enough, and therefore it was that they continued not, some things he would do, but not all things for Christ, but when the heart is humbled, that is, when the plough hath gone deep enough in humbling a man; then he will and not till then, make Christ his chiefest joy. Fourthly, to receive the Gospel, is to trust in Christ wholly, to depend upon him both for 4. grace and salvation, and every thing else that is good: he will labour to know the length, and the height, the depth, and the breadth of the riches of Christ, he will look still unto the preciousness of Christ, because he will not have his mind exercised about vain and foolish things, and this no man will do, till he be humbled; no man will see his need till he be humbled, he fears nothing, he thinks he stands in need of nothing, but when a man is brought to see hell, he will cry for Christ and grace, than he will prise things according to their worth, than he will see such excellencies in Christ, that he never saw in any thing else; such an infiniteness of purity and holiness, such abundance of sanctification and redemption, such joy, such glory, and such pleasure, such love, such content, as is not in any thing else; now he will deny the world, profit, or pleasure, or any thing else, and seek, depend, and trust wholly in Christ. Fifthly, to receive the Gospel, is, to do and suffer what is commanded him, as Paul in this 5. place, Lord, what wilt thou have me to do? as if he should say; I am ready both to do and suffer whatsoever thou wilt have me, and Paul was as good as his word, as appeared by those reproaches and sufferings that he bore for Christ, always making ready to lay down his life for Christ, now such a disposition no man will have, such a thing no man will do till he be first humbled. Yet as I said, a man may do some things as the dead hand of the Dial, it may perhaps point right at one stroke without the help of the master-wheeles, but to go round and miss none it cannot; so a carnal man may hit upon some good duty, that God commands and refrain some sin, that God forbids, but to go thorough he cannot, to take up reproach and disgrace, to lose his credit, to forsake his friends, to lose honour, and riches, and pleasure, this he will not do, till he be humbled; therefore labour to see the necessity of this duty of humiliation, or else you will not do all things for Christ, and labour to get the degrees of it, and withal get the degrees of grace, and that will increase spiritual sorrow, and degrees of sorrow, makes degrees of joy: a man or woman that never sorrows, or never had the degrees of sorrow, never truly rejoiced in Christ, for as the spirit works grace, and grace works true humiliation, so true humiliation works joy; therefore you see it is necessary: again there will be no suffering for Christ, till there be rejoicing in Christ; a man will not either do any thing, or suffer any thing for that thing, that he cannot delight in, therefore labour to be humbled. Now to help you in this work, I will lay down some means, by which you may come unto 1. Means. this humiliation of spirit. The first means to get this humiliation, is to get the judgement rectified, because men cannot see sin, nor know it till then; and men will not be humble, so long as they remain ignorant, but when the judgement is rectified, than he knows sin to be the greatest evil; Again, a man will not sorrow, till he have a fit object for sorrow, as a blind man cannot see any object, so a natural man is a blind man, and he must have new eye sight, before he can see sin to sorrow for it, as sin; and this is the rectifying of the judgement; but when the judgement is rectified, than it will sorrow for sin, and that in these respects. First, because sin is of its own nature evil, because it is contrary unto the nature of good; and 1. of its own nature, is an enemy unto God. The Philosopher saith, if God be the chiefest good, than sin is the chiefest evil; from whence we may thus argue, that which is most contrary to God, is the greatest evil, but sin is most contrary unto God; therefore it is the greatest evil: and the reason is because sin is that which makes the creature most odious unto God. No creature, or thing, so contrary unto the nature of men, as sin is unto God, nothing makes God to loathe the creature but sin, all the imperfections, and blemishes, and diseases, and infirmities of the creature, makes not God to loathe it, if there be not a mixture of sin with it, because they are not contrary unto God: they fight not against God, but sin fights against the purity and holiness of God; and therefore God's hatred of the creature, is only a hatred for sin. Secondly, to us it is the greatest evil: the argument stands thus, that which deprives us of the 2. greatest good, is the greatest evil: but this sin doth, Ergo. for it doth deprive us of all things that are good, but especially of two things, wherein standeth our chiefest good. As first it deprives us of the best outward good, which is God: as the Prophet saith, Your sins separate between you, and your God: and they keep good things from you; of Isal. 59 2. all other good, especially they hinder the coming of grace into your hearts. Now what greater evil can there be, than this, to keep both God and his Grace from us. Secondly, it deprives us of the chiefest good within us; as for example: First, it deforms the beauty and strength of the inward man: Secondly, it weakens that grace that is within, that is, it makes us unable to resist evil; this is the nature of sin. Thirdly, if you cannot see it in these, then come unto the effects that it works, and it will appear 3. to be the greatest evil. First, it turns all the faculties and parts of the soul & body to evil, and is the breeder of all distemperature, as fear and horror in the soul. Secondly, it brings all the evil that doth befall a man in this life, they all come by sin; all shame, reproach, poverty, disgrace, punishment, comes by sin; now if you will but consider sin in these, you will see it to be evil; but especially, you shall see the evil of sin in a distressed conscience: what fear, what amazement, what astonishment, and despair, what sorrow, what anguish of heart is there? as upon judas; no restitution will serve, no comfort will work, no persuasion will prevail: thus if you look upon sin it will appear the greatest evil. Fourthly, sin is the greatest evil, if you consider 4. the medicine that must come to heal it, Christ must lay down his glory for a time, he must abase himself, he must come from heaven to earth, he must take our nature upon him, and humble himself unto a cursed death, before sin can be healed, now put them altogether: sin is evil by nature: Again it is evil, because it deprives us of the greatest good, both within us, and without us, it is the cause of all diseases, shame, and reproach; such an evil that nothing will heal, but the blood of Christ: look upon sin thus clothed, and it will appear the greatest evil: Make conscience therefore of little sins, for they bring great evils; though the sands of the Seas be but little, yet a many heaped together, make a great burden; so sin though but in an idle word, thought, or behaviour, seem to be but a little sin, yet lay many of them together, and they will break the soul, and make it barren, and unfit to good; if a man owe but little debts, yet if they be many, if he look and cast them up in the total, he will find himself presently to be but a bankrupt; so it is with sin, what though the sin be but a little sin, yet give this a little vent, put it to action, and this sin will prove a great sin; give once consent, and in time it will be a reigning sin: and when it is thus, than it turns the soul into evil, sets it on a rage, imprisons it, makes it to obey, and to be a slave to Satan, now what greater evil can there be then sin: thus much for the first means to get the judgement rectified, which will see sin, so as to humble it. The second means to be humbled is this, you 2. Means. must labour to make your hearts fit to be humble, and that you may do this, you must do these things. First, you must labour to get some sense of holiness, that is, you must get the heart in a frame of grace, for except a man get the spirit, he will not be humbled, but when there is holiness bred in the heart, than he will see sin to be humble, he will see sin out of his place. Take any heavy thing, especially water, and in its place, it is not heavy, but let it be removed out of its place and it will be a heavy burden; even so will sin be unto you, when you have once gotten the spirit, you will then see sin out of his place, and to be a heavy burden, that you will not willingly bear it, but you will stoop under it, and therefore the more holiness that any man gets, the more will be his sight of sin; and where there is most sight of sin, there will be most grief for sin, and this grief is always accompanied with this humiliation that I speak of; and where there is the greatest humiliation for sin, there is the greatest door of mercy opened; where there is most sense of sin, there the heart is best fitted for grace, and in this case, the more tender of conscience, the better Christian. Secondly, if you would be fit to be humble, 2. consider another thing, which is the punishment of sin, if you continue in sin, you shall be damned, deprived of glory: you were once good, consider now, wherein your happiness consists, consider that you have an immortal soul, and that you must be called to an account; the serious considerations of these things, will make you to be humble: Nabuchadnezzar when he is brought to be like a beast, than he confesseth that the Lord is God, and humbles himself, even so should we. Again, do but consider that all things are in the hands of God, and that every one of you in particular are; and that he is able presently to dispose of you, as he will. Again, consider that God is always every where, that he sees all things, and that he will judge all men, and that a day of judgement, a day of departure to judgement is appointed unto all: consider also the severity of the judge, the sentence that he will pronounce the punishment that he will inflict; the eternity of the time; I say, if men would but consider these things wishly, they would not go on in sin, as they do: but the want of consideration of these things keeps men from Christ. For if the adulterer would but consider what the Scripture saith: that no adulterer shall be saved, or if the covetous man, or drunkard, etc. that wholly devotes themselves unto evil would but consider that in 1 Cor. 1 Cor. 6. 9 6. 9 that none of these should inherit the Kingdom of God, they would not go on in sin as they do. Again, if they did but consider that all sin ends in pain, that every act sin wounds the soul, it would surely make them humble, this is that which the Lord complains of in Deut. 32. to 29. verse: O that my people were wise, that they Deut. 32. to 29. verse. would but consider with themselves, viz. their sins, their afflictions, my love in their deliverances; that is, O that they would but look back unto the former account and see what they have done; for my love, it would cause them to be humble: Dolour is the reluctancy of the will, now the Will will not strive till there be a change wrought, neither will a man be humbled truly, till there be a thorough change in the soul; therefore labour after holiness, and get both a sense of holiness, and a sense of sin, and this will humble you. The third means to get humiliation is application, you must apply both what you have received, 3. Means. and what you have paid together, and then cast up the account: first consider what you have received from God, and what you do presently enjoy; and then consider what have I paid, what have I done, how have I demeaned myself, what obedience have I yielded, what thanks have I returned? Again consider the excellency that is in grace, and then consider sin, that it is evil by nature, that it is evil to me, that it brings forth evil effects, except you thus wisely apply it, it will not humble you, you will not feel sin, or esteem it as a burden, because you will not see it out of its place. It will be as a heavy burden at the foot, which though never so heavy, yet it is not felt, it will not hurt a man so long, as it lieth there; even so sin will not be a burden unto the soul, till it be applied unto the soul by the spirit, but when it is applied, than it will be like a burden upon the back, which a man will quickly be weary of, sin will then clog a regenerate soul, and humble him, and this wisdom we may learn of the devil himself, when he will bring a man unto despair, he will still hold out before a man his sins, and that with aggravation of them, that so he may come unto the sight of them: and then he will hold out the justice, and purity of God, that he will not let sin go unpunished, that he shall not be saved, that so a Christian may be out of measure dejected: and thus a Christian should do if he will be humbled, let him still set sin before him, and that not only in the general, but also to apply it in particular unto the conscience; and especially, in cases of relapse, for as figures added to cyphers do make the total the more, so relapse in sin is a great sin, and a particular notice of them, will cause great humiliation. Again, let man set before him sins against knowledge, or great sins; and this will be a means to humble you, for what is the sin against the holy Ghost, but sinning against knowledge upon an obstinate will in despite of God and the Spirit: and that the sin of knowledge is a great sin appears in Acts 17. 30. At the time of their ignorance Acts 17. 30. God winked; that is, so long as you wanted the means of knowledge, both of knowing me and my Spirit, I little regarded it, I winked at it, that is, I esteemed it not so great, but past it over; but now the cause is altered, since I came in my own person, and preached unto you: now I will not wink at your sin as before, I will not pass it over as I did before; but I will behold you in another manner. After the knowledge of sin to fall into it, and then not to be humbled, is to slight a sin, and to slight a sin after the committing of it, ismore dangerous than the sin itself, wounds the soul more, provokes God's wrath against a man the more; as a servant after a fault committed, when his Master tells him of it, if he shall then slight it, as not regarding it, the slighting of it, incenses his Master more against him, than the fault itself; therefore if you would be humbled, apply sin unto the soul, and come from the general, unto particular sins, especially fasten your hearts upon great sins: that rule in Logic holds true, that generals work not, but particulars are prevalent: As I said before, when sin lieth like a burden at the foot, it hurts not, but when it is laid upon the shoulders, than it hurteth: saving knowledge breaks the heart, and humbles the soul: on the contrary ignorance hardens more and more: this we see in joh. 4. in the woman of Canaan, the reason wherefore she received not Christ, was, because she wanted john 4. knowledge, to know her own estate; general conference, and exhortations to receive Christ will not serve till Christ comes in particular unto her, and tells her in plain words, that she is an harlot; until then, she little regarded him, than she can bestir herself, than she can confess, and be humbled: and thus he dealt with Paul in this place, Paul why persecutest thou me, and thus he Acts 9 4. dealt with Adam, what hast thou done, hast thou Gen. 3. 11. eaten, & c? thus he dealt with Peter, john 21. 15. etc. Lovest thou me, feed, feed, feed, &c: the remembrance of particular sins wrought a general john 21. 15. change in them, and mightily humbled them: therefore, if you would be humbled, apply particular failings, and exclude none, and God will not exclude thee: you know that which will take a great stain out of a garment, will surely take out a lesser: even so fear not, but if God hath given thee a heart to see some great sin, and the assurance of the pardon of that sin, he will forgive thee all sins: thus much for the third means. The fourth means, to get humiliation, is this, 4. Means. we must labour to bring things unto a propinquity, that is, let us look upon sin past, as present, and so near at hand: for this is our folly, we look upon sin, great way off, and that is the reason, that sin is so little regarded of us, because we cannot, as we might, see how odious it is: the Philosopher saith, that things a great way off, are as if they were not, they do not hurt us, and this is the cause why men are not humbled: experience proves this, you know death is the terriblest thing in the world, but yet because we look upon it a far off: therefore it is, that it doth not affright us now: to help you to bring things to a propinquity, that you may be humbled, you must observe these two rules. First, I say, you must look upon things that 1. are past as present: consider that the sin that is passed is as great a sin as ever it was, though it seem afar off, that is, committed long ago: it is man's weakness to think otherwise of sin; a malefactor that hath committed a foul fact a long while ago, if his pardon be not sued out, he may be condemned for that fact, though there hath been a long time between the fact and the execution: so, what if thou hast not committed a sin a great while, yet if thou sue not out thy pardon, God will judge thee for that sin, as presently committed: look then upon sin as present, and it will humble thee; this job did, I possessed the sins of my youth; that is, though they were a long time ago committed, yet he looked upon them as present; and this wrought humiliation in him: and thus it was with David Psal. 51. My sins are ever before me: that is, they are all seen of me as fresh, Psal. 51. though never so old, as if I had now presently committed them. Secondly, you must look upon things to come as present, bring things within the compass of a 2. spiritual understanding, or else you will not be humbled; look upon the wrath of God as present, look upon death as present, look upon the britlenesse of thy nature, that thou art in the hand of the potter: consider how soon the bubble may be blown out, look upon salvation and damnation with an equal eye, consider yourselves now as if you were to appear and make up your accounts before God. Consider what you would do if you should now go into eternity, consider the presence of God amongst you, which one day you shall see in another manner. Do as Sailors do, when they see a storm a far off, they prepare and esteem ofit as present: Thus should every Christian do, look upon every thing as present; for what is the reason that sin is not avoided of many, that they sin and remain as stones without sense, but because they do not apprehend sin and the punishment thereof as present; they look not upon the wrath of God as present, nor on death and hell as present: Belshazzar, so long as he looked upon sin a far off, it never moved him, but when he saw the present hand writing, that humbled him: Things apprehended as present make a deep impression in the heart, either of joy if good, or of fear if evil, and therefore if men would but look upon sin, and the wrath of God, and death, and eternal life, as present, they would be humbled. The fifth means to get humiliation is this, you must labour to remove these excuses, by which 5. Means. men labour to keep off this blow of the Gospel, they are loath to be hit, and therefore they labour to shelter and hide themselves, because they would not see themselves in such a case as they are in, lest they should be humbled, which, on the contrary, if they would but let the Gospel have his full force at their consciences, it would work this effect to humble them: But, I say, it is a hard matter to persuade men to see sins as present, and a hard matter to persuade men to be humble, and consequently, a difficult thing it is, to make them to bear this blow of the Gospel, and to persuade them, that humiliation is a necessary condition to salvation, and the right receiving of Christ: therefore you must labour to remove the excuses that men make for themselves, before they will be humbled; which excuses, or rather deceits, are these following. 1. The first pretence is this, We do good as well 1. Deceit. Object. as the best, we balance our sins, we hear, we receive, we give alms, we pray; in a word, we do all things that Christians ought to do: therefore we are truly humbled, what need we more to humble ourselves. To this I answer, Well, what if you do pray, Answ. what if you do give alms, and hear the word, and receive the Sacrament: though these actions simply in themselves are good, yet they may be nothing worth unto thee, unless thy heart be right: yea unless thine heart be right, these actions, as they are thine, and proceed from thee, will be found sins before God, and so in stead of a blessing may bring a curse upon thee: viz. because thou usest holy things in an unholy manner to a wrong end. For if thy heart be bad, that is, estranged from God, through infidelity and unbelief, whatsoever thy heart meets withal, it makes it unrighteous, and so puts the tincture of poison upon it, because it is not God's end, that thou aymest at, in the doing of these, but thy own end: Now it is not only the action, but the end of the action that makes it acceptable and dischargeth a Christian in the performance of it. We know Silver will not go currant, though it be never so good, except the King's stamp be upon it: now the end of the action puts the stamp on the action, and makes it go currant with God for a holy action: therefore you that brag of your actions look unto the end of your actions; for unless the end be good, the actions are but as counterfeit coin, that every man will refuse, that knows it: and you yourselves will be esteemed of God, but as cooseners are of men, worthy to be put to death: though the same actions in another are acceptable to God, because the sin is taken away that poisons them. So that as a poisonsome stock turns the sweet drops of dew that falls upon it unto poison, which yet causeth other trees to be fruitful; such are unregenerate men, continuing in their old sin without repentance. Those things that are good in themselves being performed by them, are turned into poison unto them, though being performed by a holy man, they are as a sweet odor that makes him more acceptable unto God: beside, if you do but examine, you shall find that it is not so much you that do them but some noble quality in you: it is either some natural parts of learning or policy, or else some natural disposition to be kind and loving and meek, etc. nature without sanctifying, or renewing grace will bring forth such fruit: many things you know for a time will hold sent, that rather hurt than do good: so these actions that are performed without the spirit, though they may carry a scent, and smell well, yet they hurt the soul, because they make you to rest only in the outward action: but if you would do good, and have your actions acceptable unto God, then labour to get regenerate hearts, because otherwise you will not please God. jehu, performed a good action, but yet he is branded for it; if the end be not good, the action is not good to you: and therefore let no man rest in the outward action, but remember what the Lord accounts of the actions of wicked men. He that killeth Isaiah 66. 3. an Ox is as if he slew a man, he that sacrificeth a lamb, as if he cut off a dog's head, he that offereth an oblation, as if he offered swine's blood, he that burneth Incense, as if he blessed an Idol, etc. There was nothing so contrary and odious unto God in his worship under the law, as these were by which he sets forth the actions of wicked men; therefore let not this excuse hinder you from being humble, because you do good. Secondly, the second deceit or pretence is this, 2. Deceit. Object. they say they have as good meanings as the best whatsoever they may speak; and they have as good hearts as the best, whatsoever they do: and therefore they are humble enough, that is, they need no more humiliation. To this I answer briefly, you lie; for if your Answ. actions be naught, your heart is worse, and if your speeches be rotten, your meaning is far worse than either thy action or thy speech: if your speeches be rotten and smell of hell, and yet say that you mean better, or that your meaning is better than you outwardly express, it is false: for we say, that if we see sparks of fire come out of the chimney, we conclude that the fire within is far greater; so if thy speeches and actions be bad, thy meaning is worse, there is a greater fire within: actions are but the fruits of the heart, or branches that proceed from it. Now in a natural plant we say, that if the fruit be bitter, the root is much more bitter, because the cause is always greater than the effect: even so, if thou hast naughty speeches and actions, if there be bitterness in them, thy meaning hath much more bitterness in it, because it is the root from which these spring; therefore let not your good meaning keep you from being humble. Thirdly, the third pretence is this, they say, it is 3. Deceit. Object. their nature to be thus and thus; they have a natural inclination unto some particular sin, and therefore they think that God will be merciful unto them in that thing, and they need not to be humbled. To this I answer, that this pretence of yours aggravates Answ. your sin the more, for the more inclination that there is in your nature unto any particular sin, the greater is the sin; for inclination with consent, is more odious unto God than a violent lust not consented unto, which may sometimes break out in a regenerate man without full consent: the more inclination, the more cause of humiliation; this did David, he adds unto his sins his inclination to sin, to aggravate them the more, and to humble him the more, as if the inclination gave a greater stroke upon his conscience, than the action itself, as in Psal. 51. I was borne in iniquity, and in sin did my mother conceive me, that Psal. 51. 5. is, that which makes my sin the more heinous and offensive unto God, is this, because it proceeds from a natural inclination of my corrupt nature, it was borne with him, and it grew up with him, and this was that that troubled him, and thus it is with every regenerate man. Secondly, to this I answer, that when a man hath Answ. any inclination unto any sin, there is not such an inclination, but it is or may be restrained by the mind; but if the mind give consent, then like woade it adds unto the colour, and makes the sin the more inexcusable, because there is no reluctancy in the will against it, but yields it strength unto the inclination: therefore if you do thus, you add transgression unto the sin; take heed of plucking away your strength, in resisting your natural inclinations; for know, that it is one thing to be beset with sin, and another thing to consent unto it: therefore let your inclination of nature be, as it is, a cause to humble you, and not to keep you from humiliation. The fourth deceit or pretence is from their conditions, which keep them from being humble, 4. Deceit. Object. especially in the younger sort, who think themselves in such condition that they have a kind of privilege and need not to be humble, therefore the wise man Eccl. 11. well knowing the folly of youth, and what a vain thing it will be to reclaim Eccles. 11. 9 them from their sins, saith; Rejoice, O young man in thy youth, as if he should say; for you young men it will be a vain thing for me to speak unto you, you will not forgo your pleasures and your lusts and be humbled; therefore for your parts rejoice, that is, take your fill, go on in that course that you will not be reclaimed from, But yet remember that for all these things you must come to judgement: that is, you shall be called to an account for all your vain and sinful pleasures and humbled for them, if not humble. To this I answer, for any man to think that he may have excuse for sins because he is in Answ. such or such a condition except they be sins of infirmity, he is a fool, he never knew for what end he came into the world; (for example) Is thy condition greater than others? art thou richer or more honourable, or wise, or more beautiful or strong than others are? thou hast the greater cause to serve God, and be humble, and that for these reasons. First, because you have more accounts to make up than others have; and again, you have more 1. Reason. wages than others have, and therefore you are more inexcusable, if you be negligent and careless: where much is given, there much shall be required: you are bound with greater bonds, and therefore your forfeits are much greater if you break with God: if a Master give great wages unto his servant, it will be but a vain excuse, a false reasoning, if he should thence conclude, that therefore he may be more careless than others; nay rather he should conclude the contrary, that because my Master doth thus and thus for me, therefore I ought to be more careful and diligent then others: and if it be thus before men, how can you imagine that this will excuse you before God. Secondly, you had more need to be humble, because your knowledge is, or should be the more: 2. Reason. and therefore in jer. 5. 5. saith God, I will go into jer. 5. 5. the house of the great men, for they know my name; that is, they have more time to get knowledge than others have that are in meaner conditions; they have not such means, such time, such opportunity to get knowledge as you have; they have many outward hindrances which you have not; but these have broken the yoke, wherefore a Lion shall slay them, and that is, because they be ignorant I will not excuse them, I will take a strict account of them, because they ought to know me better than others that have not the like means; that are not freed from the distracting cares of the world as they were: therefore let all in high places labour to excel in grace, and abound above others in spiritual knowledge, and take an example from the Nobles of Berea; as they were more honourable than others in regard of place, so they were above others in regard of grace; they searched the Scripture, they abounded in spiritual knowledge. Thidly, consider that as your wages are more, and your talents are more, and your accounts are 3. Reason. more, so likewise your judgements shall be more, if you be an example either of evil to others, or evil to yourself: I say the greater you are in place, the greater should be your care, because the greater is your sin: Inferiors depend upon superiors; consider I pray, if you be eminent in place, what a good example from you will do unto others that are under you; and on the contrary, what evil will follow from being careless and profane: they will mark you for an example to evil: therefore you see that the greater conditions that you are in, the more cause you have to be humble. The sixth means to get humiliation is this, you must be earnest with God to get the spirit; for this 6. Means. makes the law effectual: the flesh profiteth nothing, joh. 6. 3. it is the spirit that quickeneth; the law and the letter of the law will not work grace in you no more than the flesh will, except the spirit go with it: It is the spirit that always enlighteneth the mind and works a change in the whole man, and puts new habits on the faculties, and objects sit for those habits: and here now appears the difference between the Law and the Gospel; nothing will make a man truly humble without the spirit. If the Lord should speak unto you this day as he spoke here to Paul, yet if the spirit did not shine into your hearts, it would not be effectual to humble you: it is not the word, but the spirit in the word that is able to change you, and make you new creatures, I say, if Eliah should preach unto you, or one in the spirit of Eliah, he would never humble you; except the spirit accompany it, it will be but like the shaking of the earth unto the jailer, Acts 16. but it must be the spirit that changes your hearts: but when the spirit comes and gives but a glimpse of that light in the soul, than he can cry to Paul, Sirs, what shall we do to be saved? Felix at the preaching of judgement can tremble, but it is the spirit that opened Lydias hart to believe; I say, if you had Paul, and Eliah, and john Baptist that came in the spirit of Eliah, yet it were nothing worth if you get not the spirit: therefore be ye earnest with God to get the spirit, and never rest till you find him in your soul: and remember that there was a time when the Angel stirred the water at the Pool of Bethesda, that they that first stepped in were healed of what disease soever they had: So there is a time when the Lord turns, and when the spirit moves the heart to good: let us make use of this opportunity, and strike while the Iron is hit, and grind while the the winds blow, and watch every opportunity because the spirit will come and move the heart, as the Angel did the water, that so we may first step in and be healed: therefore if you would get humiliation, be earnest for the spirit; and you may have him for ask, it is Christ's promise to give him, if you want him, it is because you do not ask him; ask therefore Luke. 11. 13. that you may have him, and be humbled. The 7th means is this, that as we must get the spirit, so we must add the word: it is true that the spirit is the only means to make us humble, it is 7. Means. the efficient means, without which nothing will humble us, it is as true also of the word: because the spirit makes the word, as the instrumental means to humble us, and therefore if you would be humble, you must join with the Spirit the Word, and that you may have the word effectually to humble you, you must do these things. First, you must labour to get the saving knowledge of the word, because it is the means to humble you, that is, the Word with the Spirit enlightens 1. the soul: for as a man that is in the dark, cannot see any thing till he have a candle, so he that is ignorant of the Word, he is in darkness and cannot see his sins in such a manner, as to humble him: or as a man cannot see the motes that are in the house, till the Sun shine into the house, though they were in the house before; so he that hath not the saving knowledge of the Word in his heart, cannot see the several windings and twine, and corners, & corruptions of his heart, till by the Spirit he come unto the saving knowledge of the Word. Ahab saw not the chariots and Horsemen of Israel which Micha saw, because he was Ignorant of the Word; and therefore the Lord saith, jerem. 31. 34. they shall know me from jer. 31. 34. the greatest unto the least, they think they do know me, but indeed they do not, but then they shall know me; that is, when I have given them my spirit, and by the spirit they have attained unto the true knowledge of the word, than they shall know me; they knew me before, and they knew sin before, but now they shall know sin by the word in another manner than they did: so Paul, Rom. 7. Rom. 7. 7. saith, I knew sin by the law, that is, I knew sin before, but now I know sin by the word in another manner than I did; I saw it, but not with that hue as I did, before the law had made me to see things in another colour then afore: Labour, as to get the spirit so to get the saving knowledge of the word: The Apostle saith 1 Cor. 2. 10. that the spirit 1. Cor. 2. 10. searcheth the deep things of God; now these things are shown unto us by the word, they are plainly discovered unto the soul in another manner then before: Knowledge works a deep impression unto the soul of a Christian, and searcheth into the corruptions of the heart, into the diverse lusts of the flesh, finds them poisonable and hence is humbled, for where there is the greatest knowledge, there is the greatest light, and where there is the greatest light, there is most filth seen; and where there is most corruption seen, there is greatest cause of humiliation; therefore that the word may humble you, labour to abound in knowledge. Secondly, as you must know the word, so you must receive the word as the word of God; if you will have the word to humble you, you must receive it as God's Word and from God; for if it do come unto you, and be not received of you as the Word of God, but as the word of man, it will neither enlighten you nor humble you: this is the difference between the word that is received, as from God; and the Word, that is received as from men: if you receive it as from God, it will work effectually in you, it will make you to renounce the world, it will work fear and humiliation in you; but if it come as the word of man, it will be slighted by you, it will take no solid root in you, it will wither and bring forth no fruit in you: and therefore the Apostle rejoices in the Thessalonians 2. Thessalonians 2. vers. 18. that they received the Word of God from him, not as the word of 2 Thes. 2. 18. man, but as it was indeed the Word of God; and therefore it was, that it wrought those gracious effects in them as it did, so that no Church was so commended of Paul, no Church so eminent in grace, as this Church of the Thessalonians was. And so Adam in the garden when he heard the voice of God, than he feared; because when the Word comes as from God, than it comes with a force upon the conscience, than it humbles and casts down a sinner, in Micha 5. vers. 4. the Spirit saith, And he shall stand and feed in the strength of the Lord, Micah. 5. 4. and in the Majesty of the name of God, that is, he shall speak so as if God spoke himself, and with such a Majesty, that he shall convince the conscience, this was spoken of Christ, and Christ did fulfil the prophecy; and therefore the jews confess, that no man spoke as this man spoke; and in another place, it is said that He spoke as one having Authority, Matthew 7. vers. 28. 29. Now no man speaks with Matth. 28. 30. authority, whether he be an Ambassador or Constable or any other officer, but only when he speaks in the name of the King, and uses his name, than he comes with authority, his words take effect: so doth the Word, when it comes and is received by us as from God, than it works upon us. Let us now examine ourselves how we have received the Word, whether it hath come unto us with authority or no; if it hath, than we shall be humbled by it, but if otherways, it will not humble us. Thirdly, if you would have the Word effectual, 3. to humble you, you must apply it, bring it home unto the conscience; otherwise it will not humble you, as the preciousest medicine will not heal till it be applied unto the sore, so the Word will not heal the braches and bruises of the soul, till it be applied unto the conscience, for howsoever we account of it, or though it be in its own nature, a two edged sword, yet except you strike, it will not hurt, except you apply it, it will not heal the soul, by cutting of sin and corruption from the heart: therefore this is your work to apply it, when we have done our parts in preaching the Word, if you will receive benefit by the Word in making it your own, so as it may be unto you the power of God unto your salvation, then apply it, and so doing it will make you humble, and receive Christ: now that you may attain unto this, and that the Word by application may be effectual to humble you, observe thesethree Rules which I will lay down for your help herein. The first Rule is this, As you must get knowledge 1. Rule. before you will be humble, so now in the first place, you must not defer or put it off; when God doth give you a sight of sin, it will be your wisdom to apply the medicine presently whilst the wound is green, the Word will have a greater power of working then, than it will have afterwards: if it in this case be deferred, it will gather corruption, it will put you to more pain and charge; it is good therefore not to defer humiliation, or put off the working of the Spirit in this case; but if the Spirit give thee a sight of sin, presently apply it unto the Soul, and that so much the rather, because the labour will be less, the pain less, and the danger less. When a bone is out of joint, it is good setting it whilst it is hot, no man will defer it; in such a case the deferring of it will be with much more grief: so when the heart is put out of love with sin, if you then presently apply the Word unto it, it will humble and change you, but if you defer, it will be a hard and difficult thing to bring the heart unto repentance: to bring it unto a good frame and soft disposition: Again therefore consider this, and make good use of the opportunity: the Apostle gives the reason why it is so hard to bring the heart unto a fit temper again, Heb. 3. 13. Take heed, saith he, that you be not hardened through the deceitfulness of Heb. 3. 13. sin: there is a deceit in every sin, which if you look not unto it, will beguile you; if you do not put out the spark, it will be a harder thing for you to put out the flame, to stop the passage of sin; but you will be like unto those, Rom. 2. 5. that have hearts that cannot repent, hearts past Rom. 2. 5. grace; therefore take heed of quenching the spirit, and this we do when we put off repentance, and humiliation, when we are by the spirit brought unto a sight of our sins. The second rule is this, as in the first place, we must not put off the work of the spirit, so in the 2. Rule. second place, we must not make too much haste out of it: you must not think that a little humiliation will serve the turn, a little sorrow, a few tears, or a few sighs; but you must continue in it, and it must remain in you: the contrary unto this, is that sorrow which the Lord reproves in the people of Israel, Isaiah, 8. 6. Is this the fast that I have chosen that men should hang down their heads like a bulrush Isaiah 58. 6. for a day: they were affected with sin, and it wrought some effect in them, but it did not continue, it was but a for a time, it lasted not, and therefore it was that the Lord hated it: you must let sorrow breed in our hearts, you must let it still continue with you, or else it will not humble you: the nature of the bulrush is, for a time to hang down the head, when it is overpress with water, but when it is dry, than it lifts up itself again; so there are many, that for a time will hang down their heads, and seem to have this true sorrow, but it is but when some judgement is upon them, than they can humble themselves, and cry and weep: but when it is removed, that is, when they are freed from the judgement, they are lifted up, their humiliation is gone, now that you may have this humiliation, to continue with you, you must do as the Apostle exhorts you, james 4. 8. you must purge your hearts: that is, you must purge hypocrisy away that deceives you in the matter of humiliation, and if you ask how you shall keep your hearts humble, he tells you how, Let, saith he, your joy be turned into mourning: that is, keep a taste of sin, and the displeasure of God in your hearts, and this will humble you; therefore you must continue in sorrow: this was that which was commanded the people of Israel, Levit. 16. 29. You shall humble yourselves, and do no work at all: Levit. 16. 29. they must separate themselves from all such works on that day, which may be a means to keep them from humiliation: for the object, being holden long on the faculty, it will at last humble us; for our nature is like the fire if matter be not upplyed unto it, it will go out, so if we keep not a sense of sin, humiliation, and sorrow in our heart, it will dye. Therefore you must take pains with your hearts, and set sin still before you, David's sin was ever before him, and Paul was ever humble in remembering his sins: therefore let this humiliation and godly sorrow be in you, not like a land flood, but like a spring; this sorrow must still be running and springing and flowing or else you will not remain humble: I confess, it is true that they that have received the spirit, have not the spirit of bondage to fear, that is, to sorrow hopeless, but yet they have received such a spirit that keeps them still in awe, that keeps them still in this sorrow, that keeps them still in fear; but yet the evil that is in the sorrow and fear is taken away, because of a mixture of spiritual joy, hope, and confidence, that they have wrought in them by the spirit. The third is this, you must proportion your 3. Rule. humiliation according unto your sins; if your sins have been great sins, than your humiliation must be a deep humiliation: this we see in Manasses, as his sin was exceeding great, so his humiliation was exceeding great: it wrought in him a great measure of humiliation, and so Peter's sin was great, and his humiliation was great, for as the sin is greater or lesser, so the humiliation should be greater or lesser, because the greater the sins are, the greater shall be the judgement for them: and therefore when you can pass over your sins, as little sins, it is a sign that you are not humbled, for if you were, you would then otherwise conceive of sin: now where there is great sins forgiven, there will be great love, as the woman in the Gospel, she loved much: that is, she had many sins forgiven her, therefore she expressed much humiliation and love unto Christ. Again, let every man labour to feel their sins the more, that they may love Christ the more; for that which the affections are most affected with, that the understanding apprehends most, and then the bent of the will follows, and a man may, if he will, come unto this to see sin in himself, in such a manner as to humble him, and make him to love God the more. As a man that hath a desire to see the Prince in a multitude, he will ever fasten his eye unto him: so if a man would but fasten his understanding and mind upon sin, he would at last see it to humble him, and this did David in the sin of Vriah he brought his sin unto this, that it was ever before him, no sin humbled him as this did: And thus much for the means of getting humiliation. Is it so that humiliation is so necessary a condition on our parts, though as I said before, it is not simply Use. necessary on God's part, neither a simple grace because there is no promise that follows it, but the promise is made without exception of persons, or conditions generally unto all, Whosoever will, let him come and take of the water of life freely, that is, without any antecedent condition (faith excepted): yet as I said, except we be humble, we will not come in and receive Christ, and without Christ, there is no means to be saved, and this we will not do till we be humble, therefore it behoves you to examine yourselves, whether you have this condition in you or no: and now, that I may make you willing to examine yourselves (for except you be willing you will not) consider these three things to move you hereunto. The first motive is this, consider that all that 1. Motive. you do till you be humble is lost labour; you hear in vain, you read in vain, you receive in vain, you pray in vain, you give alms in vain, till you be truly humbled. Psal. 51. 17. the sacrifices Psal. 51. 17. of God are a broken and contrite heart, all the prayers that a man makes, all the alms that he gives, all the holy duties that he doth perform, if they do not proceed from a truly humbled soul, they are unsavoury things, and that for these reasons. I. Reason. The first reason is this, because a broken heart, is the altar on which we must offer; 2. Reason. whatsoever we offer up to God, they are not such as God accepts of, if they be not offered up upon this altar, for the sacrifices of God are a broken heart, a truly humbled soul: for as in the time of the Law, the Priest was to offer up sacrifices for the people in all humility, so Christ in the Gospel on the Cross with a broken and a contrite spirit, offered a sacrifice for all his children, and makes them acceptable unto God, yet except the heart be humble, he will not accept of a sinner. II. Reason. The second reason is added in Isaiah 66. 2. he will dwell in a broken and a contrite spirit, I. Reason. Isaiah 66. 2. a humble soul is a fit habitation for the spirit, now the spirit dwells in the heart as the sun in a house, by communicating his grace unto the soul; where he will come into, and where the spirit will dwell, there he doth certainly love, and no sooner doth he dwell in the heart, but he will fill the heart full of holiness; and on the contrary, he will not come near a proud heart: therefore if ever you would have the spirit to dwell in you, you must get humble hearts. III. Reason. The third reason is, because except a man have a broken heart, he will not be constant 3. Reason. with Christ, he will serve him but by halves and fits, and not constantly, now and then, as passion rules him; but when a man is truly humbled, he will keep close unto Christ: now a man that is unstable, God doth not esteem of as a friend, he doth not esteem him as a friend that is unstable, because he knows not how to depend upon him, he stands now with him, but whether he will when he shall need, whether he will hold close to him or no he knows not, and therefore the Apostle saith, that the unstable heart shall receive nothing of God, james 1. 7, 8. God will not accept james 1. 7. 8. of any thing that he doth, thus you see all is lost labour, till you be humbled, men are unwilling to lose their labour in any thing, but much more in this, if they had hearts to believe it. The second motive is this, because whatsoever profession a man makes in religion, it is nothing 2. Motive. worth, till a man be humble, for what is the reason, that men do not hold out in their profession but fall away and lose their first love, but because they were not throughly humbled: for pride of heart smothereth that form of seeming grace at last, that the corruption and hollow heartedness that was in them is made apparent unto all: now that your profession is nothing worth, without humiliation, till you be humble is clear by these reasons. The first reason is this, except you be truly humbled, you will wither: you will not hold out 1. Reason. in your profession, this was the quality of the first ground, the plough had not gone deep enough: they were not throughly humbled, there was seed sown, an open profession of Christ, but it lasted not, the house was builded, but the foundation was not deep enough, that which should have kept the house from falling, was wanting, and that made it to fall; so it is with men, because they want this humiliation: therefore their profession and they do not continue, but part willingly, one from another: they will do somethings, but not all things, and they will forgo somethings, but not all things: and therefore our Saviour saith, Luke 14. He that will not for sake all for my sake, is not worthy of me: he is not worth the saving that prizes not me above all things whatsoever, and a man will not prize Christ, nor forsake all things for Christ, till he be humbled. The second reason is this, because till a man be 2. Reason. cut off, that is, till he be humbled, he will not grow strong in Christ, but he will grow upon some ledgiments of his own, he will rest upon some thing of his own: but when he is truly humbled, and so cut off and engrafted into Christ, he will grow peremptory in the profession of Christ, depend wholly upon Christ for grace and salvation and every thing else; he will apply strong resolutions unto himself to do good; he will not for sake Christ and lose the sweetness that he hath in Christ, for all the profits, pleasures, and delights in the world: and hence he will draw such virtue from Christ that will make him withstand all losses, and crosses, reproaches, and disgrace that he shall meet withal, that will seek to disjoint him from Christ; but this virtue none can draw from Christ till he be humbled; you will not grow strong till you be humbled: for felt weakness to good, is the way to strengthen grace. The third Reason is this, till a man be humbled, he sows his seed amongst thorns, he sows amongst 3. Reason. his lusts, that chokes and destroys whatever good duty he doth perform; you know men will not sow their seed among thorns, because as the place is unfruitful, so it is unseasonable; men would be accounted unwise men in doing so: so it is with men that are not humbled, they sow many holy actions amongst their lusts, and therefore it is that they remain poor in grace; till a man be truly humbled, sin is not mortified, and every unmortified lust is a thorn to every seed of grace in the heart, hinders the growth of it, burdeneth the heart and weakeneth grace, and therefore the Prophet saith, in jer. 4. 3. that they sowed their jere. 4. 3. seed amongst thorns, and therefore it was, that it prospered not, it took away all the goodness of their actions, because they were mingled with their lusts; mingle lusts and grace together, and you will never grow fruitful in good. The third Motive is this, because except a man 3. Motive. be humbled, he cannot have any sound comfort; for howsoever, as I said, it is not a simple grace, yet it is so necessary a condition, that except we be humbled, we will not receive Christ, nor come unto him; now all joy and comfort lieth in the receiving of Christ, and Christ's accepting of you: Consider what comfort Cain and judas, and others had, that did not receive Christ; and again, consider the comfort that Peter and Paul, and Mary Magdalen had in receiving of Christ, and then consider whether they had not this condition, and were not throughly humbled or no; it is true, the other were humbled, but it was not the humiliation of the spirit, which is a work of the spirit, but it was a work of the flesh: now if our comfort stands in receiving of Christ, and if we will not receive Christ, till we be humbled, than it stands us upon to examine ourselves, whether this condition be in us or no, or whether we have received Christ with this condition or no, if you have not, you may suspect yourselves, that you are neither Christ's, nor Christ yours, for this is the first step unto Christ, he that is truly humbled is in the right way to salvation: now if a man were to go a journey, and were directed to go by such a hedge, or such a Windmill, it stands him upon to mark diligently, whether he hath gone by such a place or not, that so he may know whether he be in the right way to his journey's end; so it should be with you. I have told you that if you be saved, you must be humble; that is, if you would go unto heaven, you must go this way, you must turn at humiliation; if you miss this crook, the further you go on in this way of yours, the further you go from the right way to salvation and happiness. But here a question may arise, that is, you may demand what sorrow or humiliation this is, 1. Quest. that is so necessary to the right receiving of Christ. To this I answer, consider that there is a turbubulent kind of sorrow, which is not this sorrow Answ. which is required for the receiving of Christ: I call that a turbulent sorrow which ends in despair, that the children of wrath are possessed withal, such as judas, and Cain, and Achitophel; but this is not the sorrow, that I would have to be in you, but there is another kind of sorrow, which is a sad and deep apprehension of sin, when a man sees sin in such a hue, with such a wadde, so contrary unto God, so contrary unto his good, that hereupon he so sorroweth for sin, that he seeks unto Christ, both as a father to help, and a Physician to heal: yet we say not, that this alone is proper unto the godly, for many times they have both; sometimes the best of God's children have horrors of conscience, and are affrighted with hell, so that for the present, they apprehend not Christ, but think themselves to be vessels of wrath: again many have them not, and yet are truly humbled, and therefore we may say of these, as the father said unto his two sons in the Gospel: those that have this first kind of sorrow, say in their passion, they will do thus and thus, and yet will not; again, others that have it not, though for the present, they will not do thus and thus, that is, though they be not humble as others are, yet they will go and continue with Christ, and do what he commands them. And here another question ariseth, whether this turbulent kind of sorrow be of absolute necessity, 2. Quest. that is, whether to the right receiving of Christ, it is necessary that Christians have this kind of sorrow. To this I answer; first, that it is not the greatest turbulent sorrow that breaks the heart Answ. and mollifies and softens it, but there is another sorrow, which I call a tempered sorrow, and that sorrow hath in it both a sight of hell, and a sight of heaven, a sight of sin, and a sight of grace in Christ which far exceeds this sorrow; for as it is with joy, the greatest joy is not expressed by laughter, for that is the greatest joy that is the joy of the inward man, so it is not the greatest grief that is expressed by tears, and as it is not the greatest fire that makes the most crackling and noise, nor that the deepest water that makes the most roaring, so is it not the greatest grief or sorrow that expresseth itself by this turbulent passion of the mind; but the greatest grief is nothing when a sinner apprehends sin within, and sees it in its own colour, than it humbles him. Secondly, to this I answer, that there are degrees of this sorrow, and this ariseth from the nature 2. Answ. of men, some men are of a more hardy nature than others; and again some are of a more softer and tenderer disposition: for example, some men's flesh will heal sooner than others, though the wound be the same; so some have more softer and gentle natures, and therefore sooner wrought upon: again some God intends to build a greater work upon, and therefore he humbles them the more: again, some he will season above others, and therefore will humble them the more, that so they may be fit for it. Thirdly, to this I answer, that although all 3. Answ. have not the like measure of sorrow, neither the same apprehension of sin that others have, (& therefore are not so much cast down in such a manner as others are) yet it is not because they are not humble at all; but because the condition follows it so close, that it hath not power to work that effect in them, which it doth in others, that see the same condition a far off, or not at all; they apprehend Christ by faith, and see reconciliation through him; and therefore are not so dejected as others that see him not thus: and therefore be not discouraged, though thou find that thy humiliation be not so great as others, the things may be the same; and the apprehension the same, but Christ, the condition of thy peace is apprehended near thee by faith; and this qualifies the tempest of the soul, but Christ is not seen of the other as a Saviour: and this makes the difference; as for example, there are two men set upon by robbers, the one sees no help, or no way to escape; and hereupon he is marvellously afflicted and astonished because he finds himself unable to resist or make his party good with them: but the other man beset with robbers, sees another near hand that will stand close to him; and thereupon he trusts, hopes, and depends upon the man to help him, this man sees the danger aswell as the other and fears, but his fear is not a distracted fear, neither is it so great as the other, because it is mixed with joy and confidence, in that he sees a way to escape, yet he fears the same that the other fears, and is truly humbled, and thankful unto him that saves him from the danger: thus it is with many Christians, they that have a turbulent kind of sorrow, see death, and hell, and sin, and damnation; but he sees Christ so far off, that he cannot depend upon Christ as a Saviour, and hence for the present is marvellously cast down, but he that hath the mixed sorrow spoken of, sees the same in the same manner, but withal he apprehends Christ as a helper, as a Saviour; and here upon is not so much dejected and cast downe, as the other and yet notwithstanding is as truly humbled and thankful as the other: therefore labour to get a heart sensible of sin, that is, labour to know sin, and the evil of it, and withal labour to see Christ, or else you will be over-frighted with them: as a man that is in prison for treason, or a great fact, he knows before what sentence the judge and jury will pass upon him, but he cares not, if before he have got the King's pardon: so if you know sin, and know the punishment of sin, but know not Christ, you will have no comfort in your knowledge: labour therefore to get the holy Ghost, for it is the work of the holy Ghost to convince the world of sin. john 16. 9 john 16. 9 a man is no sooner convicted, but there will be a change wrought in him: for a man is then convict, when he is overcome every way, and thus the holy Ghost will convince you of sin: seek what way you will to keep off the stroke of the Spirit, yet you shall not be able, and this stroke shall humble you, if you belong unto God, as it did Paul in this place. But you will say, how shall I know whether I am truly humbled or no? For your better help, I will lay down some signs by which you may examine yourselves, and then accordingly you may judge of your estates. The first sign whereby you shall know whether you be thoroughly humbled or no, is this, if you 1. Sign. love much, it is a sign that you are thoroughly humbled: this we see in the woman in the Gospel, and it is Christ's commendation of her, that she loved much, that is, she was sensible of that which Christ had done for her; therefore her love to Christ was exceeding great, no labour too great, nothing too precious for Christ, and this we see in Paul also, Christ did much for Paul, and Paul thought nothing too good for Christ: therefore peremptorily he concludes that he is ready, not only to suffer, but to dye for Christ: seeing Christ saved my soul from hell, and that by such a price of so much worth, as his own blood was, how can I then think that my life is too much for Christ? therefore examine yourselves, examine your humiliation by your love, if you love him not above all things, if you prise him not above all things, you were not as yet truly humbled: and that I may persuade you to love Christ, and grace, and holiness above all things consider these two motives. The first motive is this, consider the goodness of the thing that I persuade you unto: the goodness 1. Motive. and excellency, that is in the things of the world, makes men to love them: men will not love any thing, except they see some excellency in it, or at least wise esteem it so, but if it be excellent, than it wins their love: so it will be with you in this, if you see into the excellency that is in Christ, and grace, it will win your love, you will prise him above all things: no man will prise a jewel till he know the worth of it, so no man will prise Christ as excellent till he know him: therefore labour to bring your hearts unto such a frame, that you may see that excellency that is in Christ, which you cannot see in any thing else, and then you will love him above all things. The second motive to persuade you, is this, that this good you see in Christ is yours, if you 2. Motive. be his: now that which makes a man to love any thing that he hath property and right in, is this, because it is his own, and if you ask him wherefore he loves his wife, or his child, or his goods, he will answer, because they are mine own: so till a man make Christ his own, he will not love him above all things, but when he is once come to this, that Christ is his own, than he will prise Christ above all things, and love him above all things; (mine own) hath a great force, that is a part of myself; so when Christ is your own, when you have made Christ a part of yourselves, than you will love him, and prize, and esteem of him, as you do of yourselves: and you will as unwillingly part with him, as with the noblest member of your body; therefore examine your humiliation by your love: I say, not so much by the greatness of your humiliation, as by your love, the effect of it: examine your love by your prising of Christ, and grace, and go through all the works of love, 1 Cor. 13. it is patient, it suffereth 1. Cor. 13: much, it envieth not, it seeks not his own: thus examine, whether you can patiently endure reproach, and shame, and disgrace for Christ; examine whether you can rather lose your right, then by getting of it, dishonour the Gospel: examine whether you do not murmur or repine at the prosperity of others, when yourselves are in a meaner condition; examine whether you be gentle, meek, and easy to be entreated of your inferiors, or equals; if you can do these things, and that from this ground, because the love of God in Christ constrains you, it is a sign that you are truly humbled. The second sign whereby you shall know whether 2. Sign. you be truly humbled or no, is this: examine whether you tremble at the Word, when it is preached: it is the sign that God himself gives, Isaiah 66. 2. I will be with him that trembleth at my Isaiah 66. 2. Word: he whom the Word hath humbled, in whom it hath wrought this effect, even to make conscience of all his ways, that labours to see every turning of his heart, and fears his corruptions, that they will master the work of grace in him; this man is truly humbled. Eccles 9 1. I Eccles. 6. 1. considered in my heart, that the righteous, and the wise, and their works are in the hands of God, etc. That is, his heart is taken up with a solid care of offending God: he will not trust himself, or his heart with any thing, he sees and fears God, both in his power and holiness: he fears the threatening of the Word, and he is affected with the promises of the Gospel. Only by the way take this caveat with you: it may be you fear the Word, but take heed that it be a right fear, for in this fear there are two things. First, there is the fire of the coal; and then secondly, there is the filth of the coal. Now it is a great fault of many men, they are more affrighted with the fire of the coal, then with the filth of the coal; sin troubles them more, because of the wrath of God, and hell, and damnation, which by the Word they apprehend, then because of the defilement that comes by sin, that defiles the beauty of the soul: therefore by this you shall certainly know whether you be throughly humbled or no; examine, what is your carriage towards the Word, when it convinceth you of sin, are you then strucken with an astonishment, and amazement, and doth this sorrow continue upon your hearts, or else when your are reproved of sin, and you find yourselves guilty, do you only sigh and sob, and grieve a little, but anon your hearts begins to slight them: is it thus with you, than it is a sure sign, that you were never thoroughly humbled; for as it is with a disease, we say a man is not healed, till he be healed at the root: so a man is not truly humbled till the Word work this effect in him; namely, to make sin a burden unto him; howsoever there may be a a salve made that will cure the wound, skin it over, yet it will not continue, but break out again; so though men oftentimes may seem to be humbled by the Word, yet the truth is, they deceive themselves; the disease of their souls was never throughly healed, it may be some mercy skinned it over, and he thought he had been healed, but it breaks out again; he respects not the threatenings of the Word, but he goes unto evil company again, he will profane the Sabbath, and swear, and be drunk again; if it be thus with you, you were never truly humbled, for if you were, you would tremble at the Word: what shall we say, do you tremble at the Word, when you are no more moved at it, than the seats you sit on? we may preach the Law, and damnation, and spend ourselves, and yet it will not work upon you this effect, as to humble you: but till then, never say that you are humbled, and by this therefore examine yourselves. The third Sign, whereby a man may know, 3. Sign. whether he be truly humbled or no, is this, examine how you stand affected to the Word, when it comes in the evidence of the Spirit, for as you are affected to the Word, so you are more or less humbled, if you feel a sweetness in the Word, a saving power in it, it is a sign, that you are truly humbled; and on the contrary, if the word be an unsavoury thing unto you, if you cannot love it alone for itself, it is a sign that you are not humbled: now in the word, there are two things; Meat, and Medicine. First, I say, there is meat, a man that is not 1. humble, never loves and affects Christ nor the Word; because he is full, and we know that a man that hath a full stomach will set light by the daintiest dish, when as he that is hungry will feed upon courser fare. So it is with a man that is humble, he hungers and thirsts after Christ, prizeth the Word at a high rate, because it reveals Christ unto him, he esteems the Word not with eloquence, but alone, the best; when it comes in the demonstration and evidence of the Spirit, when it is purely Preached, when it comes as pure milk without mixture, than it is sweet unto him: but a man that is not humble, he will not prize Christ, neither relish the Word when it comes in the evidence of the Spirit, when it is purely preached, but he must have something joined with it: as a man that is full, who cares not for eating Grapes, and therefore stands looking and gazing on them; or as a man that is not a thirst, he will gaze more on the graving of the cup, than he will desire to drink that which is in the cup; when as the hungry, or thirsty man, he will not so much gaze on the Grape, or respect the outside of the cup, as to eat and to drink: so a truly humbled man, he will not regard eloquence and wit in the Word, this is unto him but as a graven cup, that will not satisfy him, but the pure word alone, is that which will satisfy him, and nourish him up in grace: A man that is not humble, is like a sieve that looseth thorough it all that is good, but keeps nothing but motes and dirt: when he comes unto the word, if there be any thing that may fit his humour, that he will hold; which is nothing but vanity and nourisheth not: but for that which is able to feed the soul, and make him wise in all spiritual wisdom, which is the application, both of the threatenings, and the promises unto the soul, this he lets go as not worth the keeping: and this is the reason, why men remain so barren and fruitless, because they do not retain that, or love that which would make them fruitful in holiness: these men are like children that cry for books, not because they have a desire to learn, but because they may turn over some gaudy or gilded letters; so these men, they come to Church, and they hear, and they receive the Sacraments, and they read the Word, but not to learn to be edified by them, but to play with some golden letters, to hear the folly and foolishness of him that preacheth himself and not Christ, or for fashion sake, or for some other by-respect, but not to this end, that they may be builded up in grace. The second part of the Word, is the Medicine part, the healing part; for as there is power in the 2. Word to fill the soul full of grace, so there is another power in the Word to heal the breaches and wounds in the soul: now he that will find this saving power in the Word, he must be humble, he must find and feel himself sick of sin unto death, than the Word hath this power to save and to heal, but if a man do not find himself spiritually sick, the Word will never heal him; but it will be a quite contrary medicine, rather a destroying medicine then a healing medicine, it will be unto him, like as the Sun is to him that hath sore eyes, the more the Sun shines, the more offensive it is unto him, and the greater pain it puts him unto. So it is with a man that is not humble and sick of sin, the more the Word lights upon his sin, the more he storms and strives against it: it is with him, as it is with a man that is sick; when men are sick, than every thing troubles them, than they will be humble; so when men are spiritually sick, than sin troubles them: it is with them, as it was with Absalon and David, there was a rumour of war, before there was true war: so it is with men in this case, they have a kind of war in themselves, they seel sin, and are affrighted with it, but the war is not true, it is but a counterfeit war, a feigned war, because it is between the conscience and hell, and not between the flesh and the spirit, therefore examine yourselves by this, whether you be truly humbled or no. The fourth sign whereby you shall know whether 4. Sign. you be throughly humbled or no, is this; when a man is little in his own eyes, when he thinks himself worthy to be destroyed, this we see to be the true property of a humbled soul, in Ezek. 36. 37. Eze. 36. Then shall you remember your own evil waïes, and your doings that were not good, and shall loathe yourselves in your own sight for your iniquities, they shall so remember them, that they shall think themselves worthy to be destroyed; for then, and not till then, is a man truly humbled. Lam. 3. 22. saith the Church, It is thy mercy that we are Lam. 3. 22. not consumed; as if she should say, I am worthy to be destroyed, and therefore it is a great mercy in thee to save me: now if a man be humbled, he will be patient, mild, and gentle, and loving, he will patiently undergo reproach and shame for Christ, and love them that show no true love unto him; on the contrary, you may see if a man be not humbled, than he is proud and impatient, choleric and angry: Danid was humble in the matter of Vriah, and Eli was humbled when he heard the judgement that was threatened against his house, It is the Lord, saith he, 1. Sam. 3. Let him do what is good in his own eyes; that is, I am 1 Sam. 3. 18. worthy of it, let come what will come: but if your hearts rise with pride and impatience, your hearts are not truly humbled and broken, for he that is the humblest man is least in his own eyes: sin will break the heart of a holy man, and humble him; but if you be not humbled, your hearts will remain stiff and stubborn, that is, they will not yield: therefore the more humility that a man gets, the more is his heart broken with sin, the less he esteems of himself: therefore examine yourselves whether you be little or great in your own eyes, and accordingly judge of yourselves. The fifth Sign, whereby you may know, whether you be throughly humbled or no, is this, examine 5. Sign. your obedience unto Christ, if the soul be humbled, it will yield general obedience unto God. True humiliation will breed obedience in you: now if you find that you yield no obedience unto God, but you will notwithstanding profane the Sabbath, and be drunk, and game, it is because you were never truly humbled, for if you were, you would yield obedience: humiliation fits the soul for obedience, makes it of a pliable disposition, and that for these reasons. The first reason is, because humiliation makes 1. Reason. a man to see God, in his holiness and power: he that before respected not God, when he comes to this to see the power of God will submit himself: an example of this we have in Belchazer, that feared the Lord after he was throughly humbled: but when a holy man with the power of God, sees the purity and perfection that is in God, this humbles him more, and that also in regard of his own baseness, and vileness, and hence properly the obedience of a holy man proceeds. Obedience depends upon humiliation. As with men when a man or woman sees the power of a superior, and that he is under his power, than he becomes humble and obedient. The second reason is, because humiliation makes a man to desire the favour of God: now 2. Reason. you know, a man that desires the favour of any man, he will do any thing that may please him, he will yield obedience unto all things, to all his demands, to all his requests, no labour and pain is too great for to take for him, because he seeks his favour, so it is with a Christian, he will do any thing, or suffer any thing for Christ, that may please him, because he seeks his favour, to have familiarity, and inward acquaintance with God. The third reason is, because humiliation makes 3. Reason. a man to choose God to be his Master, to be ruled by his laws, to live under his commands, and to obey him in all things: and this is true obedience when a Christian chooses God, and grace, above all things in the world, otherwise it will not be free obedience; as a servant that serves a wicked master, he obeys him, but it is forced obedience, because he cannot otherwise choose, for if he could have his will, he would not serve him: but when a Christian chooses God to be his Master, he will think nothing too much for him, he will do his will freely in all things. The fourth reason is, because humiliation 4. Reason. breaks, and tames the stubbornness of our nature, and makes it gentle and pliable (I speak all this while of the humiliation of the spirit) unto good: as a young horse, or a young heifer, when they are broken become tame, and gentle; so a man that is truly humbled, that hath the stubbornness and perverseness of nature broken in him, he will then yield obedience unto God. For example, take a man that is troubled in conscience; who more humble, who more willing to be reconciled, who more willing to obey than he? or take a man that is broken in estate, though he was proud and high minded before, yet now he will be humble, and labour by all obedience, and submission to raise his estate; for humiliation will break the heart of all, but withal it sostens the heart of a holy Man: this we see in Paul. Acts 21. 13. When the jews would have persuaded him Act. 21. 13. from going to jerusalem: he answers them, What do you mean to break my heart? Wherefore do you weaken my desire? Paul's heart was set in him to suffer many things for Christ; and therefore whatsoever he meets withal that sought to persuade him to the contrary, it pierced him unto the heart: if you then be truly humbled, the stubbornness of your nature is tamed. The fifth Reason is, because where there is true humiliation, there is willingness of mind, and you 5. Reason. know a willing mind will suffer any thing for Christ, and till than no man will: when a man is willing to do a thing, that which hinders him pinches him; but a man that is humble is willing to do any thing, or suffer any thing for Christ; he will obey Christ in every thing, because he sees and feels the burden of sin; and again, he knows the virtue and excellency of Christ, and prizeth him above all things, sets him at a high rate, and lightly esteems and sets by, either profit or pleasure: What is the reason that men will not obey? but because they value their lusts at a higher rate than they do Christ; and this is because they are not humbled, they are not able to fathom the length and the breadth, the height and the depth of the excellencies that are in Christ; but it is otherwise with a regenerate man; nothing so dear and precious unto him as Christ is, he will lose all things, and part with all things, before he will part with Christ, he will yield free obedience unto Christ, because he is throughly humbled. The sixth sign whereby you shall know whether 6. Sign. you be truly humbled or no, is this, examine how you stand affected with worldly pleasures, worldly profits, & worldly joys: are these delightsome to you, do you make these your only delight and joy; than it is a sign that you were never as yet throughly humbled, because sin as yet is not a burden unto you; for if a man apprehend sin deeply, if he sees sin as it is sin, contrary unto the nature, purity, and holiness of, God he will not mind earthly things so highly or principally as to rejoice in them only; therefore examine your hearts how you stand affected with the things of the world: and therefore the Apostle saith, Let him that is great in the world be low in his own eyes: james 1. he that is truly humble, he will prise Christ, and grace, and holiness, as the greatest and most precious and excellent things in the world: as for example, a man that is sick, when he is sick than he will take no pleasure in any earthly thing, because he is humble; but if you tell him that Christ is merciful, that he will receive humble sinners unto favour, he delights in nothing so much, nothing is so excellent unto him as this; but when he is well again, than he delights in the world again, and the reason is because he was never truly humbled, but prizes the world, & takes more pleasure in the things of the world, than he doth in grace: but it is otherwise with an humbled soul, that is truly humbled; and it will delight more in Christ, and grace, and holiness, then in all the pleasures and profits in the world: therefore examine yourselves whether you are more affected with the world or with grace, and accordingly you may judge of your estates, whether you be truly humbled or no: and thus much for this means, and for this point, we now proceed unto that which follows. And he said Lord, what wilt thou have me to do? The point is this, That sin is in itself full of grief and bitterness, and men shall find it so, sooner or latter. Doctrine. I gather it thus, Paul was affrighted with his sin and trembled at it, it appeared unto him in an ugly shape; hence he cries out, Lord what wilt thou have me to do? that is, I am in a strait, I cannot tell how to be freed from sin, and I will do any thing, or suffer any thing for thee so I may be freed from sin: now I see sin with grief to be a bitter thing: And so Adam saw the bitterness of sin when he hid himself from God in the Garden; and so David saw the bitterness of sin when he made the 51. Psal. How earnestly prays he to be freed from it, to have the sting of it taken away, to feel the favour of God again, which then he felt not? Now that sin is thus, we will prove it unto you. First, I say, that sin is full of grief and bitterness, the Prophet calls it bitter, in jerem. 2. 19 Know, saith he, that which thou hast done is bitter and jerem. 2. 19 evil, that is, you shall find it bitter: nay it is bitter now, if you taste it; and it is always so, though you do not always feel it so; as the Serpent always hath a sting, though he do not always use it, so though sin doth not always appear bitter unto you, yet it is, and it appears not bitter oftentimes to some, because it doth not use its sting always; but sin is bitter, because it is the cause of all afflictions: I say, sin is the sting and edge of every affliction, take sin from the affliction, and affliction will be but a bulk without a burden, or as a Serpent without a sting, or a sword without an edge: and on the contrary, nothing is bitter, nor hurts, if sin be removed: Paul had a good conscience, because sin was not joined with it, and therefore the afflictions, imprisonments, and reproaches, that he met withal did not hurt him, they had no sting in them, in 1. Cor. 15. 56. saith the Apostle, The sting of death is sin, and the strength of sin is the Law. That 1 Cor. 15. 56. which gives a sting unto death is sin, and that which gives a sting unto sin is the Law; for if it were not for the Law, there would be no sin, and if it were not for sin, there would not be any sting or bitterness in death. Therefore sin cannot choose, but in its own nature be exceeding bitter and evil: and therefore esteem how you will of sin, now; but if once you come to know God in his power and greatness, than you shall know sin to be bitter and evil: and the reason is, because sin makes us to see God, as a judge ready to cast us into hell, out of his presence, and utterly to destroy us: What was the reason, that Paul was so affrighted and astonished in this place? but because he saw God in his power, and holiness; and sin contrary unto the pure nature of God: And what was the reason that the jailor was so affrighted? was it because the prison doors were opened? no, but because he apprehended a wonderful power in God; there was a glimpse of the power of God, that shone into his heart, and this was that which so affrighted him: so you see that the more that any man sees into the power and Majesty of God, the more bitter will sin be unto the soul: as we see in judas, he saw the wrath of God, and then sin became bitter unto him: now there is a time when God bears the burden of his children, and keeps it off from them; else with judas they would sink under them: again, sometimes he doth not lay it upon them, but they lay it upon themselves; but if God lay it on, they shall see sin to be a bitter thing. Secondly, as sin is bitter, so it shall appear to be so, unto all men sooner or later, and that for 2. these reasons. The first Reason, is, because otherwise God should lose his glory; I do not say, that this glory 1. Reason. shall be taken away: for nothing neither sin nor Satan shall take away God's glory; because all things work for his glory: neither can any thing add unto his glory, but I say, if God should not make sin bitter unto men, sooner or later, his glory should be suspended for a time; and therefore it is usual with the Lord to prefix unto many threatenings his own name: the Prophets use it frequently after that they have pronounced judgement against rebellious sinners, than they add Thus saith the Lord, and you shall know that I am the Lord, that is, because you will rebel against me, therefore you shall know that sin is a bitter and terrible thing, because I will not have my glory suspended, therefore you shall be punished, that you may know sin to be a bitter thing. The second reason is, because every sin is the breach of a just law: now God will have the obedience 2. Reason. of every creature framed according to his law, and all their actions must be squared by this rule. And the law is this, Do this and live; if thou do it not, thou shall dye: So that the Law is an Injunctive Law, that enjoins either a man to do or to suffer the penalty: that is, jnjoynes punishment to follow the breach of it: so that if a man break the Law, than he shall be sure to be punished. For God is zealous of his Law, and he will not pass a sinner in the breach of it without satisfaction, because every injunctive Law, as it binds to obedience, so it binds the disobedient unto punishment. The third reason is, because of the justice of 3. Reason. God: if he should not punish sinners when they sin, if he should not make them to feel that sin is bitter, sooner or latter, he should not be God: therefore saith Abraham, shall not the God of all the earth do right? Gen. 18. that is, spare the good but punish the wicked: it is equity that he should do so. And indeed if men punish offenders that break the just Laws of their Prince, (and it is equity for men to do so, otherwise there would be no order in the world, nor no rectitude amongst men:) how much more shall God? For all the rectitude that is in the creature, comes from God: and therefore this being equity with men to punish offenders, surely it is justice in God to punish sinners: it is his nature, for justice in God is God himself. But you will say, it doth not appear so, that Object. God doth punish offenders, for we see wicked men prosper in their wickedness, and they have no bonds in their death, as job saith; they feel sin not so bitter as you say it is, when on the contrary the godly suffer much. To this I answer, that men's judgement is contrary to the wisdom of God in this thing; God Answ. knows better how, and when, and where to take offenders than men can: therefore though God doth suspend execution awhile; yet it is not because they shall escape unpunished, but for these reasons. The first reason is this, he suspends the execution 1. Reason. of punishment for a time, because the time of punishment is not as yet come. You know the Crown is not won till the race be run out to the end, so in this the full time is not come; sin is not ripe enough, but when it is full ripe, than he will launce them, and this was the cause that the Lord did not punish the Amorites, because their sins was not full: it was not come unto the full Gen. 15. pitch, sin is growing all the time of a man's life: it is like fruit, it is sooner ripe in some then in others, and that is the reason that some go a long time in sin, and yet are not punished; when others are taken in the very fact: there is a bound and stint set unto every man's sin, thither he shall go, and no further: and therefore the Apostle saith, Rom. 2. 5. that some are kept till the revelation Rom. 2. 5. of God's just judgement, till he reveal himself in his just judgement; this time is not yet come, and therefore it is, that they are not cut off. Again the Apostle saith in another place: What if God will suffer with great patience, the vessels of wrath Rom. 9 22. fitted for destruction? that is, what if God will bear with some a great while, and punish some presently? What doth it advantage them, have they cause to boast themselves, or rather were it not far better for them to be cut off presently, then to be spared a while, and then to have the judgement the greater? therefore when God will make his power known to men, he will suffer them with great patience, that he may give the greater stroke: it is true, men cannot conceive how God can bear, and be so patient towards wicked men: but you must know that He is full of patience: it is his nature, he is patience itself, though patience be a quality in us, yet it is not so in God, it is his essence. The second reason is this, he bears long with wicked men, for the propagation, and increase of 2. Reason. mankind: for if he should punish men as fast as they offend, and deserve death, how should the Church increase, how should the Church stand, this were to overthrow and weaken his own power; but God is wise and knows better how to turn the evil intentions and deeds of men, for the good of his Church: as for example, if a Captain upon some general fault committed by his soldiers, if he should execute all offenders, this were the way to destroy his Army, and so expose himself unto the hands of his enemies, therefore he takes but a few, here one, and there one, to make the rest to take heed they fall not again: thus doth God, he doth not inflict punishment, that is, present death upon all sinners; but takes here and there one, to make them palpable examples unto the rest; as we see daily, how the Lord meets with the sins of men, then when they least think of sin or God. The third reason, why God doth patiently bear with offenders, is this, He doth it for the good of some 3. Reason. that are yet to be called, and therefore you know what the Lord said unto the husbandman in the Gospel, when he would have plucked up the tares, let them alone, saith he, until the harvest: yet howsoever this comparison doth not always hold true, for he did not forbear the plucking of them up, expecting any change, but only lest in plucking up them, he should hurt the good seed; for tares will never be wheat, so they that are reprobated, will never convert: yet it holds good in this, he lets tares grow, that is, he bears patiently with wicked men, even with those that as yet seem to be so, because as yet they have not expressed the fruits of their conversion; and therefore for this reason doth God forbear long to punish the wicked, lest he should destroy the seed of the righteous. The fourth Reason, Why God suffereth long, is this, that he may try the heart, how it will carry it 4. Reason. self towards him; not that he knows not the heart before, but that the heart may now know, that the Lord is patient, when he shall consider how patiently God hath dealt with him, and how long he hath borne with him; for this makes men more inexcusable before God, and more ashamed of themselves, when they shall call to mind, what time, what opportunity, what occasion they have had to good, how they might have stored themselves with grace, and made their peace with him, and then how many sins they have committed time after time, and then what checks of conscience after, to reclaim them; I say, if men did but consider this, they could not but say, that God is patient. The fifth Reason, is this, although they be not 5. Reason. afflicted as other men are, yet it is not, because they are therefore not afflicted at all, for indeed they are afflicted with the greatest afflictions that can be; other men's afflictions may seem to be greater, but yet not so, but are lesser, whatsoever they may seem to be, and that in these respects. 1. Respect, Because wicked men, they lose the spirit, God denies them grace, and that is the 1. Respect. greatest affliction that God can lay upon any sinner, namely, to deny grace; this was the affliction that God laid upon Saul, it had been better for Saul that a thousand judgements had befallen him, then to have lost the spirit, the favour of God. Now wicked men they lose the favour of God, they lose the obtaining of saving grace, therefore whatsoever they seem to be, yet the truth is, they are more afflicted than other men. 2. Respect, The prosperity of wicked men, is a punishment; for that which slays men, is a punishment; 2. Respect. but this the prosperity of wicked men doth, fit them for destruction, and therefore the Wise man saith, Proverb. 1. 32. that prosperity and ease Prov. 1. 32. slays the wicked, that is, the more they prosper and thrive, and rejoice in their lusts, the greater stab doth sin give them at the heart, and the more irrecoverably are they smitten; therefore they have no cause to brag of their prosperity. 3. Respect, Is this because they may wither and 3. Respect. die in their sins, and that is a great punishment; for because they are not afflicted as other men are, therefore it is, that their superfluous branches of lust, and covetousness, and pride, are not lopped off, for afflictions lop these off, which hinder the growth of saving grace, as you know the superfluous branches of any tree, hinder the growth of the other branches, if they be not cut off they will make them to wither and die; thus it is with wicked men, because they are not afflicted, they begin to wither and grow cold unto good. The body doth not so much wither with age, as the inward man doth by these lusts, theybreed a consumption in the soul, that will not be recovered. 4. Respect, Again, though we see them not afflicted, 4. Respect. yet they have many afflictions which we know not: even as the godly have many inward joys and comforts in their hearts, which wicked men never felt, so wicked men have many strong fears in their hearts, and many sudden flashes of the fire of hell in their souls, much hollowness in their hearts, much sorrow mingled with their carnal joys, and often affrighted with the jaws of death, and arrested with horrors of conscience, though outwardly they seem to the world, to be the joyfullest and happiest men in the world, yet the truth is, they are the most miserable and sorrowful men in the world, for as the inward joy is far greater than the outward joy, so the inward sorrow is far greater than the outward sorrow alone: thus you see the point proved. The use of this should teach us not to delude Use. ourselves in the matter of afflictions; in afflictions we are ready to conclude, because our afflictions are greater than others, that therefore we are greater sinners; but here you see the contrary, the greatest sinners are not always outwardly the greatest afflicted, for God uses a great deal of difference in afflictions, some he afflicts young, he takes them when they are green; others he lets them go a long on the score, till they be old, yet he will meet with all at last, either sooner, or latter; therefore think not that thou art a greater sinner, or that thy sins are greater than other men's are, or that God loves thee less, because of thy outward afflictions: remember what the Lord said unto the jews. Luk. 13. 2. 3. Think not, saith he, that the Galileans on whom the Tower of Luke 13. 2. 3. Shiloim fell, were greater sinners than you, or others sinners: think not because judgement was in that manner infflicted upon them, that they were greater sinners: or that their sins were greater, and did exceed others: but except you repent, ye shall all likewise perish; I will meet with you, and you shall know that your sins are as great as theirs was; and so look upon every sin that God hath punished, presently, and the sin is as great still, as ever it was: as for example the sin of lying. Acts 5. Ananias and Saphira they lied, and you see what a judgement was inflicted upon them, because Acts 5. they had lied to the holy Ghost: even against that light which the holy Ghost had revealed unto them, and yet you must know that a lie is not the sin of the holy Ghost; for any regenerate man, that is in the covenant, may through infirmity speak an untruth, and yet not sin the sin against the holy Ghost; but I say, the sin of lying is now as great as ever it was, and he that infflicted that judgement upon them, may inflict the like upon thee: yet you must know that this sin is not greater than other sins; but because men might take heed of this sin for the time to come, he made them examples. Again in Levit. Levit. 10. 1, 2, 3. 10. 1, 2, 3. they that offered strange fire in the time of the law they were strucken with death, not that this was a greater sin than any now, but to teach men reverently to draw near unto God; when we have to do with any of the ordinances of God to use them reverently, and to come with reverend hearts unto them. Again, let us consider what judgements have befallen liars, and thiefs, and prophaneners of the Sabbath, and drunkards, and luxurious persons, and cozeners, and gamesters; that if we be the like, the same judgements may befall us, as hath befallen them; let us set these as examples, to take heed of the like sins; as the Apostle saith, 1 Cor. 10. 11. These things fell upon them for our example, etc. That we 1 Cor. 10. 11. should not lust as some of them lusted, etc. Now if sin be as dangerous unto the soul as ever it was, it should teach us to take heed of committing the least evil: And that I may the better prevail with you to forsake sin, consider these motives. The first motive to move you to forsake sin, is this, because sin will make you ashamed; Rom. 1. Motive. 6. 21. What fruit had you then in those things whereof Rom. 5. 21. Sin maketh ashamed. you are now ashamed: what will it avail you to do that thing, that afterwards will shame you? for though the root of every sin seem to be sweet, yet the fruit of it is bitter, that is, both shame, and sorrow, and death: and again, on the other side, though the root of every act of godliness be a little hard, and bitter to the flesh, yet the fruit of it, is, honour and glory: And therefore the Prophet saith, jere. 2. 19 that to sin against God, is an evil thing and bitter, how sweet soever jere. 2. 19 it may seem unto you: let this therefore move you to hate sin, because it will make you ashamed. The second motive, to move you to forsake sin, is this, because if you sin, God will beat 2. Motive. you: though election be sure, yet you shall not escape correction, which shall be more bitter unto you, than the sweetest sin, Heb. 12. 6. He scourgeth every son whom he receiveth: if thou be Heb. 12. 6. God's son, thou must make account to feel Gods rod. The Lord correcteth his children, when they sin, for these two reasons. The first reason is, because sin is sin with God, in whom soever it is, and he will be sure to 1. Reason. scourge him in whom it is; if thou run out he will fetch thee in, with his crook; and the sweeter the sin was, the bitterer will the scourging be. Rev. 3. 19 Whom I love I rebuke and chasten; that is, I will do it without exception of persons. Revel. 3. 19 a Pet. 1. 4. judgement must begin at the house of God. 2 Pet. 1. 4. Prov. 11. 31. Behold the righteous shall be recompensed, or rewarded in this life, how much more the Prov. 11. 31. sinner; if a holy man sin he shall be afflicted, then much more a wicked man. And again, he that soweth iniquity, shall reap affliction: he that sinneth, must expect the rod, and it must needs be so, because God's children draw the nearest unto him, and he hath said, that he will be sanctified of those that draw near unto him, Levit. 10. 3. Levit. 10. 3. therefore for the keeping of them clean, they must be scoured, when they grow foul and rusty; they must be cast into the furnace, when they gather dross. The second reason is, because his children are 2. Reason. the Temples of the holy Ghost, wherein God delights to dwell; and therefore he will not suffer any uncleanness to abide in them long, but will quickly sweep it out, with the besom of affliction, as in Revel. 2. 5. Remember therefore from Revel. 1. 5. whence thou art fall'n, and repent, and do thy first works, or else I will come unto thee quickly. Ay, but I feel nothing for the present. 1. Object. I answer; yet after, though not now, thou shalt surely feel it, and in that thing that thou lovest Answ. most, which of all other, thou wouldst not be crossed in, as David in his Absalon, and Moses in his going into Canaan: for that is God's manner; if Israel loath Manna, God will make it to come out at their nostrils. And so thou shalt surely feel thy sin, what ever it be, in the end: for as in the misdemeanour of youth, we sow the seeds of afterdiseases, though not presently felt. So godly men in their run out, sow the seeds of after-afflictions, though for a while that harvest appeareth not above ground: see it in David, in Solomon, in Asa, in Vzziah, whether all they smarted not for it in the end; and the longer it is deferred, the more will come together: as those that are sick seldom, are sick to purpose when it cometh, because many humours lie heaped together, and lie insensible awhile, and then break forth at once; so when thou hast heaped a great many of sins together, the judgements of God will break out to purpose against thee, so that thou shalt feel the weight of them all. Ay, but I am healthful, and rich, and strong; and me thinks, afflictions are not near me. 2. Object. This is answered in 2. Corinth. 10. 12. faith the Apostle, We are not of the number of them, that Answ. compare themselves with themselves, and commend 2 Cor. 10. 12. themselves; for they that do thus are unwise: for as the hiding of the Sun, brings darkness in a moment, so in an instant, God can turn all upside down, and will do it on a sudden, when you think yourselves safest. I will commit it but once, if I might but commit it but once, I could desire to commit it no 3. Object. more. Remember, David numbered the people but once, and committed adultery but once, Sichem Answ. and Dinah committed fornication but once, Ammon committed adultery but once, Reuben went up to his father's bed but once, Saul offered sacrifice against the Commandment of God but once, Moses feared but once at the waters of strife. josiah disobeyed God, in going to war without a warrant but once; Nadab and Abihu offered strange fire but once: those two thousand three hundred Num. 25. 3. which were slain for committing fornication, the same day they were destroyed; (it is likely therefore they did it but once) yet upon them and upon all these, the judgements of God were very heavy, for once falling; therefore sin not once. Ay, but I am a regenerate man, and in the state 4. Object. of grace; and therefore God will deal tenderly with me. So, first, were most of these named before, yet Answ. God spared them not: secondly, again thou shalt the rather be sharplier dealt withal, because one that draweth near unto him in profession, must be more clean than others: thirdly, job was in the state of grace, yet quickly moved, for hec knew he could not escape, as it is in job 31. 2. to the 23. verse, in which he concludes, that the wrath of God was a terror to him, and by reason of his Highness, he could not endure: so also in 1. Pet. 1. 17. though he be a Father, yet without respects he judgeth all men, therefore think not 1 Pet. 1. 17. to escape, if thou sin, because thou art a son, but rather expect to be beaten the more. But I may recover by repentance. 5. Object. I answer, It is more than thou know'st, and that for this reason, because repentance is God's gift, every Answ. very time when it is renewed; if it be then his gift, and in his power, than it is not thine, nor in thy power to repent: in joh. 3. 8. the wind bloweth where it listeth; and it is certain, when we have once past limits modestiae, we are in praecipitio: we cannot stay ourselves till we come unto the bottom of the hill, except God stays us: David and Solomon, thought they could have gone so far, that they might have reclaimed themselves, but they were deceived; if thou cannot keep thy soul pure before thou hast committed sin, how wilt thou do to cast it out, when it is once in? every sin hardeneth the heart, and weakeneth the strength of the inward man. But many have escaped punishment; and so 6. Object. shall 1 I answer, never any escaped, but they had it either Answ. inward or outward, sooner or later, though they have been God's dearest children: Heb. 12. 29. even our God is a consuming fire, that is, he is Heb. 12. 29. zealous of his glory, to burn up and purge out by afflictions, the corruptions of his children: and in 1. Pet. 1. 17. every one to whom he is a Father, 1 Pet. 1. 17. shall be judged, that is, afflicted without respect of persons, according unto their works: so job 34. 11. he rewards men according to their works: job 34. 11. only this must be added, the more we judge ourselves, and the deeper we go in humiliation, the lesser God will afflict us. David humbled himself so far that God sent him word, that all his sins were pardoned. Yet what measure of affliction David did need, that his heart might be more broken, that he shall have; and every one else that belongs unto God: so ahab's feigned humiliation did defer, and lessen his punishment; I say, lessen it only, for notwithstanding he was slain. Ezechiah tasted of some afflictions, yet because he humbled himself, a great shower of God's vengeance fell not upon him; humiliation is a means to break the shower, and still the wind, and calm the waves of the wrath of God. The third motive to move you to hate sin, is 3. Motive. this, because sin will take away your excellency; even as a star that falleth to the earth looseth his brightness, so when one that hath been forward in religion, falleth to earthly and carnal delights, than all his beauty, dignity, and excellency vanisheth: Gen. 49. 4. it is Jacob's last speech unto Reuben, Thou hast lost thy excellency, thou art become Gen. 49. 4. as weak as water, because he had defiled his father's bed: nothing will take away a man's excellency but sin; afflictions, disgrace, imprisonment, or the like do not hurt a man; nay he may shine the more for these: as the torch appeareth the brighter, the darker the night is: so if a Christian keeps his uprightness he will shine still bright, let men doc or say what they can; but it is sin that blemisheth, and taketh away our dignity, and excellency; when a man keeps his uprightness, he walks in his strength, but when he descends unto any vanity, or folly; it is his impotency and weakness: therefore if you would not lose your excellency, you must lose your sins. The fourth Motive to move you to hate sin, is this, because the least sin violateth the peace 4. Motive. of conscience, which is as tender as the apple of the eye; and you know the least mote that is, troubles it: sin will fret and grieve the conscience, it will enrage and disquiet it: if a good conscience be a continual feast, what a loss is it to want it in time of health; but in time of sickness and afflictions how bitter will it be to want it? If a man admits but of the least evil thing, though but an occasion of evil, reluctante Conscientia, that is, against his conscience, it doth not only take away a man's peace, but it galleth and vexeth him exceedingly: for sins in a man's conscience are like thorns in a man's feet, though all were plucked out but one, yet that one is enough to trouble and grieve him: on the contrary, see what comfort Paul had from a good conscience when he was in prison: and what sorrow Adam had in Paradise from an evil conscience: let this move you to hate sin. The fifth Motive to move you to hate sin, 5. Motive. is, because sin will bring upon you all manner of miseries: all the miseries and afflictions that we taste of here, are measured out to us for sins committed; and on the contrary, all the comforts, peace of conscience, prosperity, and inward joy, are all continued to us according unto the pureness of our hearts and ways: as in Psal. 18. 23. Psal. 18. 23. 24. 24. I was also upright, saith David, before him, and I kept myself from mine iniquity, therefore hath the Lord recompensed me according to my uprightness: according to the cleanness of my hands in his eyes sight: and then in the 25, & 26. verses, both parts are clearly expressed, that he will walk more frowardly with you, as you walk more frowardly with him: and again, as you walk more purely with him, so he will show himself more gracious and loving unto you: as for example, go thorough all the judges of Israel, and you shall see this true; look to Gedeon, one sin was the destruction of him and his house: look to Samson, that sin of fornication, brought upon him shame, imprisonment, and death. Again, go through all the Kings of judah, and you shall see that they prospered so long, as they prospered in grace, and when they fell into sin, then presently they fell into misery, look to David, to Solomon, to Rehoboam, Ahab, to Asa, Manasses, etc. Again, look amongst the Corinthians, some were sick, and weak, amongst them for not receiving the Sacrament worthily, so all sicknesses in body, breaches in estate, ill hansels in businesses, troubles from enemies, griefs from wives, children, and friends, they all even now in our days proceed from the sins, which you have committed. Again, as I said, all the prosperity, whether it be outward in riches, or honour, or wife, or children, or friends; or inward, the saving graces of the spirit, they all proceed from your uprightness of heart. And needs it must be so, because if God be the Governor of all the world; than it must needs be best with them that serve him best, and worst with them that offend him worst: this rule must be understood of the Saints to comfort them, and not of wicked men; for they want afflictions, and enjoy prosperity in judgement: but with the godly it is not so, therefore they are like to taste of both in this life, according to their thriving in sin, and going backward in holiness; let this move you to hate sin, that you may escape these miseries. The sixth Motive, to move you to hate sin, is, because sin is a vain thing, it can yield us 6. Motive. no true comfort or content; and this we may see in the vanity and changeableness of earthly things, when we make them our only joy, how soon are we deprived of them? for indeed, what is our portion, or what can yield us any sound and solid joy and comfort, but God and Christ? and so job reasoneth in job 31. 2. what portion shall job 31. 2. I have with God Almighty? it is no small portion, but a great portion to have Communion with Him, to be sure of Him for a refuge in all troubles, a Counsellor in all duties, a helper in all wants to stand by us, when all else forsake us: he that knoweth the sweet consolations of the spirit, will account sin and the world but a vain thing; I say, no man that knows the sweetness there is in the Communion with God, will lose it for all the pleasures of sin. job 14. he showeth the vanity of earthly things; some conceive the comforts of the Spirit but a vain thing, but this is, because they never tasted of the sweetness of the spirit: there is no man but he hath something that he resteth his heart upon, as the Psalmist saith, Some trust in Princes, some in riches, others in their friends, but it is God that is the strength and prop of every sanctified man's heart, on which every holy man and woman resteth; now take from any man that which is his prop and stay, and his heart sinketh and dyeth in him like a stone: so will the heart of a child of God, when the assurance of the favour of God is taken away by sin: therefore as the favour of God is sweeter than life itself unto him, so the very interruption and suspending of it, is as bitter as death: and therefore in this regard, sin is to be hated. The seventh Motive, to move you to hate 7. Motive. sin, is, because sin is restless, if you do but Sin restless. truly consider the restlessness of the heart, till it be sanctified, it will make you to hate sin: the heart is restless, till it be set in a good frame of grace. Sin is unto the soul, as a disease in unto the body; a man that is bodily sick will never be at rest, till he be well: so a regenerate man is never at rest till sin be healed in him; wickedness is of a restless nature, according unto that measure it is found in any, as the Prophet saith, in Isaiah 57 20, 21. where he compares the heart of wicked men unto the raging Sea, that still is in Isai. 57 20. 21. motion, purging and cleansing itself; so a holy man is not at rest, whilst his heart is not cleansed from his sins: let this therefore move you to hate sin, because it is restless. The eighth Motive, to move you to hate sin, is, because sin is not acquainted with God, it 8. Motive. hath no familiarity with him, it is not accustomed to stand, or be in his presence; it stands in such terms with him, that the sinner dares not look upon God, or draw near him without shame and fear: no wicked man dares do thus, so long as any uncleanness cleaveth unto him in any degree. But grace breeds an holy acquaintance with God, and doth beget in the heart a kind of noble friendship and familiarity with God, which will make a holy man to abhor sin as a base thing, which beseemeth not that pureness of that friendship which he hath with Christ: hence is that speech of Ezra, in Ezra 9 Ezra 9 6. O my God, I blush and am ashamed to lift up my face to thee, my God; for my iniquities are gone, etc. that is, because of my sin, I am ashamed to have any familiarity with thee. The ninth motive, to move you to hate sin, 9 Motive. is, because if you live in sin God will show you no mercy: you shall find him not as a father, but as a judge. The mercy and kindness of God is a great and effectual motive which God often uses in Scripture, to move us from sin; thus the Lord dealt with David, in 2 Sam. 12. 7, 8. I gave 2 Sam. 12. 7, 8. thee thy Master's daughter, and I made thee King in his steed, and if this had been too little, I could have done much more, wherefore then hast thou done thus and thus, etc. Again, in Micah 6. 4. 5, Micah 6. 4, 5, 6, 7. 6, 7. O my people, what have I done unto you, remember what I did for you, when I brought you out of the land of Egypt; remember what Balack King of Moab consulted, and what Balaam the son of Beor answered him, from Sittim unto Gilgall, etc. Again, in Deut. 32. 6. Do you thus requite the Lord, O foolish people and unwise: is not he thy father that hath Deut. 32. 6. made thee, and fashioned thee; that hath bought and established thee, etc. God's dealing with us, being sound considered, how often he hath spared us, and borne with us, how much he hath loved us, and done for us, is enough to break the heart of a regenerate man, and make him to hate sin. The tenth motive, to move you to hate sin, is, because sin makes you to break your covenants 10. Motive. with God: and therefore the remembrance of our covenants with God, is enough to confound us, and give an edge unto our sorrows for sins past, and confirm us in our resolutions exceedingly for the time to come: what shall we mock God, saith the holy Man? will he hold him guiltless that taketh his name in vain? and will he not surely require our vows at our hands? Yes, certainly he will, and that speedily: if we use to break our covenants often, and begin to forget them, and the Genealogy of them: therefore let this move you to hate sin; that you may keep your covenants with God, and so escape those judgements, which otherwise will light upon you. The eleventh motive, to move you to hate sin, is, because sin is a thief: it will rob you of your 11. Motive. preciousest jewel, and best thing you have in the Sin is a thief. world, which is your assurance of election: for what is the reason that many have such heart-qualmes, and pinches, and doubts, and fears, whether they be God's or no, but because they let some lust or other enter into their hearts, which stirs up the musty corners of the heart, and so makes a foul smell in the soul, which if they had been careful before, they might have prevented. Now how great a comfort it is to be assured, that he is one of Gods elect, he that hath felt it knows what it is, though he cannot express it; but if you have not felt it, you will not believe it, though you should be told it: to be assured of the love of God, and that all the privileges in Christ, and that all the promises in Scripture belong unto a man; it is such a joy as will raise the heart, basely to esteem of all earthly things, and to walk in Paradise as it were, and to rejoice continually in the meditation, and assurance of those things, which are appointed unto the elect in the Book of God; beside, not to fear death, not to be moved with any Tyranny, or evil tidings, but to be like a square stone that stands eeven upon his own bottom, in whatsoever estate he is cast. But all his assurance, joy, and comfort is lost, if the heart be but impure, and unholy towards God. Wherefore let this move you to hate sin. The twelfth motive, to move you to hate sin, 12. Motive. is, because sin is the greatest tyrant that God hath. The consideration what a tyrant lust is, would make you afraid of sin, if you did but know what vexation it would put you unto: from which tyranny you shall never be freed, till you come to give peremptory denials unto it in every thing: for when strong lusts possess your hearts, they lead you about, distract you, and weary you. Now what greater enemy can any man have then he, that draws away the heart of his spouse after him, from her own husband? What greater enemy can any chaste woman have, than he that entices her to folly, and to make her his whore: beloved, sin draws away your hearts and affections from God: you are, or you ought to be Christ's Spouse, then think with yourselves, whether sin be not an enemy both unto Christ, and unto yourselves: It is true, it may be it will promise you to make satisfaction, but perform nothing; for while they are yet living and quick in us, we are in this strait; either we resist them, or not resist them: if we resist them, they pain us, and weary us out with importunity: but if we resist them not, than we put fuel unto the fire, and so make it the greater: and when the lust hath gotten more strength, than it must have more satisfaction, and when that is done, yet more will be desired; as the fire the bigger it grows, the more fuel it requires to feed it, and so there will be no end: but it will grow, in infinitum, infinitely, till it hath drawn you into perdition: therefore there is no way, but to put it clean out, and to quench every spark; to give no fuel to it at all, nor so much as to gaze upon unmeete objects, else shall you never be free from the vexation and tyranny of it: but rather sink deeper and deeper, like a man in a quicksand. Let this move you to hate sin. The thirteenth motive, to move you to hate sin, is, because sin will make you to come 13. Motive. weeping home, if ever you come; but if you do not come home, then, as the Apostle saith, your damnation sleepeth not; the longer you go, the nearer you are to hell, and further from God. And therefore it is better for you to come weeping at last, than not at all; and who went ever out from God, that sometimes had enjoyed fellowship with him, but they have come home by the weeping cross: for in this case God commonly drives them home with storms, if they be such as belong unto him. Hence the ways of the Saints are said to be hedged in with thorns; if they keep the right way, it is smooth and plain, but if they step aside, they will meet with thorns that will prick and gall them: the Scripture is full of examples: in David, in Solomon, in Manasses, in Paul, in Peter. Let this move you to hate sin. The fourteenth Motive, to move you to hate sin, is, because you can never have any true content, 14. Motive. so long as you love sin and live in it: as for example; Let a man but look back unto former times before he was called, and see whether he ever found so much contentment in any thing, as he doth now, if his heart be perfect towards God, when he walks more exactly with him. Again, whether it hath not been wearisome and restless, to have his heart drawn forth to vanity, and led up and down with diverse lusts: This was David's practice, I remembered my sorrowings in the night, and in the times of old, what joy I was wont to find in thee: every man would live a contented life, and it is wearisome unto nature to live in discontent; now that you may have true content, hate sin. The fifteenth motive, to move you to hate sin, is, because sin will at the last, whether 15. Motive. you will or no, make you to confess, and say, that you have done very foolishly; I say, never any man committed sin, but it brought him in the end to say, as David said, in 2 Sam. 24. 10. I 2 Sam. 24. 10. have done very foolishly: and, to express this, that speech of Solomon is most excellent, Eccles. 7. 15. I set myself to know the wickedness of folly, and Eccles. 7. 25. the foolishness of madness; as if he could not sufficiently, or easily express it, that sin will make a man to see, that there is nothing but folly in sin at last: and in 1 Tim. 6. 9 sin is called, 1 Tim. 6. 9 foolishness: hence then, it is extreme folly to commit the least sin; it is good to oppose this conclusion against all the reasons of Satan, That we will not sin, because it will be our folly: and if we cannot answer in particulars, let us answer him in the general, that we will not yield to any. It may be, he will tell you, that you shall gain some profit, or pleasure, or sweetness, or commodity by sinning: but if you can bring your hearts, not to believe this, you will never do it; and say, the Scripture tells us, that it is extreme folly to do so, and we shall find it to be so, therefore we will not: Let this move you to hare sin. The sixteenth motive, to move you to hate sin, is, because sin will take you away from 16. Motive. God, and God from you; and therefore that must needs be an evil thing, and worthy to be hated of you, that will deprive you of God; it is the terriblest thing in the world, to have God taken away from a man: that which makes a man to lose any thing that he loves, is hated of him; as for example, a man that loves and respects his credit, he had rather lose any thing then that; it is a great grief unto him, to be disgraced: to a rich man that loves his riches, it is a grief to part with them, and therefore he doth hate a thief: so it is the slaying of the soul to part with God; a holy man had rather part with wife and children, riches, pleasures, and friends, and life itself, than part with God; and therefore it is, that in every regenerate man, there is bred by the spirit a loathing of all sin: if you would not then part with God, hate sin; God and Mammon cannot abide together no more then light and darkness. Now if these will not move you to hate sin, then consider some motives to move you to hate it in regard of God. First, consider that God doth take notice of 1. Motive. all that you do, he sees into the secret corners of your hearts, and makes a diligent search: I know thy thoughts a far off, (saith God) and he knows the intent of your hearts. Revel. 3. 8. I know your works, and patience, and so forth, I Revel. 3. 8. take notice of them, I knew them before you did act them; therefore in every action that thou goest about, say, now God sees me what I am doing, and he knows what I intent to do: it stands me upon to carry myself uprightly in this action, lest he meet with me: for he is a God of pure eyes, and cannot bear with evil in his own. You know what he said unto Nathaniel, john 1. 48. I knew thee, before I saw thee: that is, thou 1 joh. 48. marvailest how I came to know thee, but marvel not, for I did not only know thee, but I also know thy heart; therefore consider this, that God sees you, and taketh notice of your actions and thoughts. Again, consider that so much sin, so much seed, and the more seed, the greater harvest; the more sin, the more punishment: therefore labour to hate sin. Secondly, consider that when God doth strike 2. Motive. for sin, his wrath is exceeding bitter and terrible: for if it were not for the wrath of God that followeth sin, afflictions would not be so bitter: and therefore the Lord saith unto the Church. Rev. 2. 10. Fear none of those things which thou shalt suffer: that is, fear them not, for that Revel. 2. 10. which makes them terrible, shall not be mingled with them, which is my wrath: for it is not afflictions that are bitter, but sin in the afflictions that makes them bitter, therefore let this make you to hate sin, that you may escape the wrath, and vengeance of God. Thirdly, consider that the longer God stays from afflicting of sinners; the greater and terribler 3. Motive. shall the stroke be when it comes, and therefore it were better for thee, that hast no interest in Christ, that he would strike presently, then defer it longer, that so thy punishment may be the lesser: in Amos 5. saith God, I will strike at once, and I will not strike the second time, that is, when I do strike, I will strike so that I shall not need to strike the second time, and thus the Lord said unto Eli: in 1. Sam. 3. vers. 12. When I begin I will make an end, and this is the greatest punishment that the Lord can inflict against any sinner; it is as if he should have said, I will not begin to afflict them and then cease, and give them space of repentance, but I will make an end, that is, I will do it in a moment, on a sudden; I will but make one work of it, I will begin, and I will finish it in an instant, and this we see the Lord did upon Hephni and Phineas: therefore let this move you to hate sin. Thus much for this point. And he said, Arise, and go into the City, and it shall be told thee, what thou shalt do. Doctrine. The point is this, that Christ is exceeding merciful, and exceeding ready to speak mercy unto those that are truly humbled. I gather it thus, Paul was here strucken down with an apprehension of sin, and being thus exceedingly humbled in the sight of his sins, Christ meets him upon the pliableness of his will, with a word of comfort, (Arise): this word is full of comfort, for it is as if he should have said, Paul be not too much dejected and cast down at the apprehension of thy sins, as if there were not abundant mercy in me to pardon it, but arise, that is, go, and I will show thee what thou shalt do, to save thine own soul; and it shall be told thee, what thou shalt do for me, but fear not, be of good comfort: now that Christ is full of mercy, we will prove it by Scripture, Matth. 11. 28. Come unto me all that are weary and heavy laden, and I will ease you: in these words, there are three things. First, the conditions of the persons that must come, and those are such as are weary and heavy laden. The second thing is the qualification of the persons that are truly weary, and heavy laden: first, they must be meek: secondly, they must be lowly: the third thing is, the pattern or teacher of them, and that is Christ; the best, the holiest, and wisest Teacher in the world: learn of Me, I am ready to teach all, and to upbraid no man: and then in the last place, the thing that they must do; they must take Christ's yoke, and so they shall be rid of their burden; the sum of it is this, if you be weary and heavy laden with your sins, and have a desire to be eased, it is no more, but come unto Christ, and he will ease you: that is, if you be heavy laden with sin, Christ is ready to take off your burden, and to put upon them the easy yoke of obedience and holiness. Again, in Esa. 57 I dwell in the high and mighty place, with him also, that is of a contrite and broken spirit, that is, there is but two places that God delights to dwell in, the one is in heaven, and the other place is, in a humbled heart: now surely, he will not dwell there where he loves not; for to dwell notes a special presence with them, that is, he will not only dwell in the heart, but he will make his presence to comfort the heart; and again, in Esa. 66. I will be near unto them that are humble, and that tremble at my words; that is, I will take a special care of them that are humble: this readiness of Christ to receive sinners, is excellently set forth in the parable of the Prodigal: How readily did the father receive a rebellious child; even so ready, and much more ready is Christ to receive sinners that are humbled: an example we have in David, how ready was God to pardon David's great sin, when he had humbled himself; and the same we see in Peter, and so here in Paul. The reasons of this point are these. The first reason is, because mercy pleaseth him, 1. Reason. as it is in Micha: I will pardon your transgressions, because mercy pleaseth me, that is, he delights to show mercy to sinners, and what man will not willingly do any thing that pleaseth him. The second reason is, because mercy is natural 2. Reason. unto God, that is, it is his nature, for although mercy be a quality in us, yet it is a nature in God, and what man will not willingly do any thing that is agreeable unto his nature. The third reason is, because God is rich in mercy; a man that is rich, he will not respect the giving of 3. Reason. a small gift; but he will give liberally & bountifully, and it is for his credit to do thus: now if it be thus with men, then how much more with God, because he is the Storehouse, & hath the fountain in himself; and therefore it stands with his honour to give liberally, to be rich in mercy to his children. The fourth reason is, because God is our Father, and you know a father hath a tender affection over 4. Reason. his children, and if it be thus with men, than it is much more with God towards his children; thou needst not to fear the missing of his mercy, if thou be one of God's children. The consideration of this, that God is exceeding merciful, should draw us close unto God, 1. Use. that is, is God merciful, then let us run unto him; this hoping of mercy, should win us to come unto him; for what is that which makes a Traitor, or a Malefactor after Hue and cry, to come in and lay down the arms of Rebellion, but the Proclamation of mercy? and in hope of this he comes in; Therefore when you hear that Christ is exceeding merciful, then come in: only lay down the arms of rebellion, and you shall find mercy. Object. Oh but saith some, I would willingly come unto Christ, but alas, my sins are so many, Object. and so great, that I fear Christ will not receive me. Answ. To this I answer; what if thy sins be exceeding great and many, yet they are not Infinite, Answ. that is, they do not exceed the price paid for them. But God is Infinite in mercy, and therefore exceeds all thy sins. Again, consider the ability and power of God, he is able to make thee clean, and purge thee from all iniquity; and therefore fear not the greatness of thy sins: only labour to find the condition, faith, in thee: and then come and take of Christ freely. Secondly, if God be exceeding merciful, then let men take heed, that they wrong not themselves 2. Use. in regard of salvation by the neglect of those means, whereby grace is got: that is, let men be humble, and then let them know, that Christ is merciful: And that you may not put off repentance, and the getting of grace, consider these particulars. The first thing is this, take the time and opportunity when grace is offered, that is, it will be 1. Help. good for you to strike while the Iron is hot, and grind while the wind blows, and sail when there is a fair gale; so it is good to follow the spirit in its motion: for as there is a time when the spirit is offered, so there is a time when the spirit may not be got, and therefore it is, that this time is so insisted upon so often in Hebr. 3. To day if ye will hear his voice, etc. that is, there is a time when God will not be found of us, though we would give a world to have but one motion of the spirit again, one moment of repentance, one offer of grace, but you shall not: well then, now you have the time and opportunity, that is, the day of salvation; I offer you Christ and salvation, and you may have him if you will but receive him, that is, if you will but suffer him to rule in your hearts, if you will but acknowledge him to be your Lord and King; you shall have him whatsoever thou art, or hast been for the time past; only if you will be a new man for the time to come: but if you will not receive Christ now, but refuse him, there shall a time come, when thou wouldst receive him, but then thou shalt not. Remember the five foolish Virgins, Matth. 25. They were shut out of the marriage chamber, and so mayst thou, if thou now refuse him. Secondly, consider that repentance is not in 2. Help. thine own power, that is, it is a turning of the heart and casting of a man into a new mould, the setting of the heart the right way, and withal know, that there is a false repentance: Cain and Esau, and judas repented, as well as Paul and Peter and David, but the one proceeded from the Spirit, and the other from the flesh: it must be sound repentance, if it be acceptable: now this no man can do of his own power and strength, except there be a supernatural work of grace in the soul. There are two causes why God doth afflict his children; First, God afflicts his children, because of some scandal, I speak now of God's children, and thus David was afflicted, because he gave a just occasion of scandal in the matter of Vriah; therefore God afflicts him: Secondly, to wean them from the world, because God knows till they be humble, and basely esteem of themselves, and the world, they will not prize Christ, or grace; but when they are throughly humbled than they will come in and take Christ; and therefore it is, that we preach Christ generally unto all, that whosoever will come and take him, may have him: and therefore this is the question that we move and propound unto all men, whether they will receive Christ, that is, whether they will take him above all things for better or worse, to be their Lord, Master, and King; if they will thus receive him, they shall have him: it is no matter, as I said, what a man is, or what a man was, only if he will be another man for the time to come; and therefore it is false preaching, to say, they must come thus, and thus, as if Christ were purchased with our own gift; but we preach Christ freely, without any condition, without any exceptions of persons, Whosoever will let him come and take of the Water of life freely, as in Revel. 21. And that Christ is thus ready to receive humbled sinners, you may see in his readiness to receive all manner of people, whilst he was on the earth, with several diseases: he put none away that came unto him. Again, consider that if Christ should not be merciful, than the end of his Redemption should be lost: for wherefore came he but to show mercy unto sinners? Again, consider how ready he is to receive sinners, from the mouth of his Ministers. 2 Corinth. 5. 20. Now than we are Ambassadors for Christ; as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God: that is, we use all the persuasions, and motives that we can; we exhort, rebuke, instruct you, and all to this end to make you willing to receive Christ; nay we do not only beseech you, but with those in the Gospel, we compel you to come in, that is, we persuade you often against your wills, to receive Christ. Now the things that keeps men from Christ is this; they say, that they are not fit to come to Christ, and therefore they will not come: but men are deceived, for there is no other fitting condition required of us by God; only believe, and you shall be saved, that is, if you have but a desire to come to Christ, you may have him: as for example, if there should be a general proclamation made by the King, for all offenders let their crimes be what they will; that whosoever will come in, and lay down his arms of rebellion and acknowledge him to be Supreme, shall have pardon; it may be there is some offenders that have greater crimes than others, and others less, whatsoever difference there be, it matters not if they will but come in, they shall have pardon: so I say unto you, if you will come in, it matters not what your sins were, or are; Christ here hath made a general proclamation, that whosoever will come in, shall have mercy; therefore fear not what your sins be, only get a willing heart to part with sin, and cleave fast unto Christ, and Christ will not forsake you. In the time of the law every seventh year, there was a jubilee, wherein every servant was made free from his Master; but if any refused then, than he was to be bored thorough the ears, and to serve his Master for ever: beloved, now is the year of jubilee, you may now be free men in Christ, if you will but receive Christ; but if you will not then you shall be marked for the devil, and serve him for ever: therefore, as Pyrrhus said unto his servants, he that will freely go with me unto the battle, let him come; so I say unto you, if you will freely come in unto Christ, come, and Christ will receive you; but if you will not, Christ will not have you to go with him, that is, you shall not: but this you will not do till you be humbled; and therefore labour to get humiliation, and then whatsoever your sins are, you shall be saved, if you will but receive Christ. Therefore examine yourselves in what a frame your hearts stand in; if so be you find that your hearts are hardened (as the Apostle saith) that is, such as cannot repent, it will be a difficult thing for you to receive Christ; that is, if you have put the spirit by his proper work, and have hardened your hearts from his fear, it will be a hard matter for you to get the spirit of repentance; the Apostle calls men in this estate, like Trees twice plucked up by the roots, jude verse 12. that is, it will be a hard matter to make them to grow again, and be fruitful: but if you be thoroughly humbled, Christ is exceeding merciful and ready to receive you unto favour. Imprimatur. Rob. Austin. july 30. 1633. FINIS.