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tells his Disciples that they should be brought before Governors and Kings for his names fake. But faith he, ver. 19. When they shall deliver you up, take no thought how or what ye shall speak, for it shall be given you in that same hour, what ye mall speak. For it is not ye that speak, but the Spirit of your Father that speakerb in you. Here Christ tells his Disciples that they should be brought before great men, yea, before the greatest in the world, to give testimony to his truth. And surely, it is a very hard thing for a man not to be daunted chen, but to be unmoveable, before all worldly power and glory, and all the terrible frowns and threats of mighty men. Now faith Christ at such a time, when you are to speak before the armed power of the World, be not troubled beforehand, how, or what to say. For if you have Christ and his Spirit in your hearts, you cannot want words in your mouths. And the truth which you profess is most glorious, when it is most naked, and deftitute of the garnishings of humane Eloquence and Wisdom. And therefore be not fearful before band, no nor yet careful, touching what you shall say, for it shall be given to you in that same bour, in chat same monient; you shall bave most present help. How so? for it is not ye that Speak, but the spirit of your Father that dwells in you. The Spirit of Truth that dwells in you, shall inable you to speak the words of truth, when you are called to it. And though you, it may be, are plain and mean men, and your lips would tremble, and be quite closed up before such an Allembly of Power and Majesty, yet Gods Spirit shall give you a mouth to speak, even then. "And be. cause, if you were only supplied with a mouth to speak at such a time, you would be ready to speak rashly, and foolishly, to the great prejudice and disadvantage of the truth, therefore will he give

Saule, if won a time, so the Grefore will be you

you not only a mouth but wisdom too, and he himself will manage his own cause with yoúr mouths. And you shall so speak, as all your Adversaries shall not be able to resist the truth that you speak, but fall be so convinced in their Consciences, that their Tongues shall not know what to say. You shall have a mouth, and wisdom, and they hall want both. .

And thus, have many poor mean simple Chriftians, when brought before Rulers and Magistrates, been able to carry out the truth in that itrength, that all their Adversaries have been pue to filence and shame, as you may see in a mulcitude of Examples, in the Book of Martyrs. And all this they did, by the Power of the Spirit liming upon them.

Seventhly, and lastly, all Christians stand in 7 need of the power of the Spirit to overcome Af-To overfligions and Persecutions, from which it is im. c

Aictions pollible they should be free in this World, they and pe being contrary to the World, and the whole secutions. World to them. A natural man, who hath no strength in himself, but his own strength, faints and fails under affliction and persecution ; but the · faithful have in them, strength above natural strength, strength above the strength of men, even the strength of the Spirit coming on them, and so they indure and overcome. Our Spirits are weak Spirits, and are Conquered by every evil; but when they are strengthned by the power of Gods Spirit, they are, over all evils, more than Conquerors. And this is one thing observeable, between Natural and Spiritual strength, in the overcoming of evil. Natural strength seeks always to throw off the evil, and so it prevails; but Spiritual strength never seeks the removing of the evil, but let the evil be what it will, ic stands to it, and overcomes ir. For the strength of the

tyrs, sands of theiand scourging and fawing in foes of

Spirit is easily able to overcome all evils that can happen to flesh and blood, whether they arise from Earth or Hell. And thus those blesed Martyrs, mention'd Heb. 11. and thousands and ten thousands of their Consorts since, have overcome, cruel mockings and scourgings, and bonds, and imprisonment, and stoning, and sawing in sunder, and saying with the sword, and all the woes of poverty, and want, and banishment, and of living in wildernesses and caves, and dens of the earth; these and all other evils, they have mightily overcome, by this only power, of the Spirit coming upon them. Thus we stand in need of the power of the Spirit, to overcome affli&ion and persecution ; and how much power we have in affiation and persecution, to indure them and overcome them, just so much of the power of the Spirit we have, and no more.

And thus also, have I declared unto you, what necessity all Christians have, of the power of the Spirit, coming on them as well as Ministers. And

this was to strengthen the Use of Exhortation. Second The second

The second Use is for Information and Instruuse. &ion, after this manner. If the receiving of the

Spirit be the receiving of Power, then it clearly informs us, that the way to partake of this power, is to obtain this spirit ; and the way to increase this power, is to increase this spirit. I shall endeavour to speak to both these things, and

so shall conclude. The way to 1. The way to obtain this power, is to obtain er, is to get c pirit. this Spirit. And that we may obtain the Spirit, we must To this end"

„, first prepare our selves to receive the Spirit. te mult pre. Now this Preparation doth not stand (as Pa. pare our pists teach, and many ignorant Persons among Selves.

our felves think) in sweeping the Soul from Sin, Wherein and then strewing it with graçes, that so we may preparation dosh const. be fit to receive the Spirit.


get this pope the Spirit.

For first, the sweeping of the Soul from sin, is not a Work of our own, before the coming of the Spirit, but a work of the Spirit it felf, afcer it is come. For no flesh can clear the Soul of one Sia, it is the Spirit must do that.

And secondly, for the strewing of the Soul with Grace, neither is this a work of our own, but a work of the Spirit it self, after it is come. For the Spirit it self brings all Grace with it, and before the coming of the Spirit, there is no Grace

at all.

So that we cannot, by any acts of our own, pre. Wherein pare our felves to receive the Spirit; but only by it dotho the Spirit we prepare our seives to receive the Spirit. For it is not any work of our own, upon our felves, but the immediate work of the Holy Spirit upon us, that can make us fit to receive himfelf. li lies wholly in his own power and goodness, first to prepare in us a place for himself, and then after to receive and entertain himself in that place he hath so prepared. Now the Works of the Spirit, whereby he first prepares us for himself, and then entertains himself in us, are these two especially.

1. He empties us; and 2. he fills us with him. fell, whom he hath made empty. . !. He empties us : And this emptying, is the li hirit and chief work of the Spirit upon the Elect, The Holy whereby he prepares them to receive himself. Spirit For the more empty a man is of other things, the empties more capable he is of the Spirit. If you would SI) a Vellel with any other Liquor than it holds, you must first empty it, of all that is in it before; 11 you would fill it with Wine, you must first empty it of all that is in it before, if you would all it with Wine, you must empty it of Beer or Water, if any i uch Liquor be in it. For two material things cannot possibly subsist in the same D 2


place, at the same time, the substances of each being safe and sound. And so if the Holy Spirit who is God, must come into us, all mortal and unstable Creatures, together with sin and our 3! selves, and whatever else is in us, must go forth. Humane reason, and humane wisdom, and righ- 10 teouiness, and power, and knowledge, cannot ) receive the Holy Spirit; but we must be emptied and

of these, if ever we would receive him. A Caution We must thus suffer our selves to be prepared

by the Spirit, to receive the Spirit; but with all this Caution, That when the Spirit of God hath wrought this in us, we do not attribute it to our felves, as our own work, nor think any thing off our selves, but defcend into our own meer nothing. Otherwise we shall be a hinderance to the Spirit, that he cannot work in us after a more

excellent manner. 2. And when a Man is thus empty of himself, and Fills us. of other things, then he becomes Poor in Spirit, i

and such the Spirit always fills, and descends in-
to with a wonderful and unresistible power, and
fills the outer and inner man, and all the superior si
and inferior faculties of the Soul with himself,

and all the things of God. The And this is the second work of the Spirit, to means fill those whom he hath emptied. Now the usual

and ordinary means, through which the Spirit

doth this, are these three. 1. The 1. The hearing of the Word Preached. But hearing of here we must distinguish of the Word. For the the Word Law is the word of God, but St. Paul faith, that

by that word the Spirit is not given, but by the word of the Gospel. And therefore hoto beautiful are the feet of them that bring the Gospel of peace! for nothing is so sweet and precious as the word of the Gospel, which brings with it the Holy Spirit. This you may see Afts 10. 44, where it is


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