The Bowels of Tender Mercy Sealed in the Everlasting Covenant

SECT. II

Use 1. DOth the Lord put his own Spirit within his own people? Then let all of us look well to this, whether we have within our hearts the the Spirit of God, yea or no. O beloved! think much and often of that expression of the Apostle in Rom. 8. 9. If any man have not the Spirit of Christ, he is none of his; he hath no part in Christ, who hath no part in the Spirit of Christ.

There are four Reasons why I should press this great search and great care upon you, to know whether God hath put his own Spirit within you.

• 1. Because many persons have not the spirit of God.
• 2. Because many persons do deceive themselves with a false and lying spirit, instead of the Spirit of God.
• 3. Because many have the spirit as to many effects and works, yet the spirit is not fully given to them.

1. Many persons have not the Spirit of God.

First, What think you of those who blaspheme and scoff at the Spirit! As those Jews did at the effusion of the Spirit upon the Apostles, These men are full of new wine, Acts 2. 13. And ordinarily among ourselves the Spirit of God is jeered, derided, mocked, and reproached in his graces which he bestows upon the people of God: O these are men of the Spirit! these are the Saints! your holy brethren, and your holy sisters forsooth, they are full of the Spirit! Ah thou profane wretch, unworthy to live among Christians, and unworthy of the name of a Christian, who darest thus openly to reproach the holy God, and the holy Spirit of God! and the graces in the people of God, which are the excellent faculties of the Spirit promised unto all who are in Covenant with God! Is the Spirit of God a scorn unto thee? is any work of the Spirit a derision unto thee? is holiness (the chief of all his works) a matter to be scoffed and mocked at: O how wicked art thou! what a child of the Devil art thou! what an Atheist! how deep in the guilt of blasphemy? will the Lord ever pardon thee? canst thou ever repent? canst thou ever be saved who deridest the Spirit, without whom, and his holiness, without which there is no salvation?

Secondly, what think you of those who do despite to the Spirit of grace? of such you read in Heb. 10. 29. And have done despite unto the Spirit of grace?

Men do despite to the Spirit of grace many ways▪

1. When they have base thoughts of Jesus Christ and his blood (treading underfoot the Son of God, and counting the blood of the Covenant an unholy thing) these the Spirit sets forth as most high and precious, and worthy of all reverence and acceptation; but when sinners come to despise Christ and his blood, looking on them but as common and ordinary things, and regarding them no more than the dirt under their feet, they do now despite unto the spirit of Grace; they do now prejudice, and disgrace, and dishonor, and shame him in his Revelation, and Commendation of Christ and his blood.

2. When they will sin on purpose to vex and grieve the Spirit; when they know such or such a work or way is evil and displeasing unto him; they will therefore choose to do it, knowing that it is grievous and vexatious to the Spirit; as they in Jer. 44. 4. Oh do not this abominable thing that I hate. Ver. 5▪ But they hearkened not, nor inclined their ears. And verse the 17. profess that they will burn incense unto the Queen of heaven, &c.

Thirdly, what think you of those that either have no work of the Spirit within them, or no saving work of the Spirit within them? have those the spirit put within them? The spirit is never present in any, but there is some work or other of the spirit appearing in them; for he is most active, and working some way or other in the hearts of those where he is present and dwells. Ergo.

But in some persons

1. There is no work of the Spirit at all, neither highest nor lowest: the lowest works of the Spirit within men are illuminations, and pulsations; when he enlightens sinners to see their sins, and moves and stirs them to leave their sins, and gives them some trouble for their sins; But many persons there are who never had any light from the Spirit to see their sins, nor were they ever troubled for their sins, nor did they ever find those strong motions and persuasions of the Spirit to leave their sins.

2. Though in many persons these common works of the Spirit may be found, yea so many works as the Spirit useth the Ministry of the Law for (as Illumination, Conviction, Excitation, Humiliation, and Terror, and Fear) yet in them we no Evangelical and saving works of the Spirit to be found; no works of Regeneration, no works of union with Christ, no hungering and thirsting after him, no faith in him, no love in him, no holy sorrow, no repentance, no newness of obedience, no walking and living in the Spirit, &c.

Fourthly, What think you of those who have in them another spirit quite contrary to the Spirit of God; even that spirit which works effectually in the children of disobedience! and in whom all the qualities and works of a contrary spirit are manifestly appearing and ruling? The Spirit of God is a pure and holy Spirit, but they are unclean and unholy: The Spirit of God is (effective) an humble and lowly Spirit, but they are proud, and lofty, and arrogant: The Spirit of God is meek and gentle, but they are turbulent, and furious, and violent: The Spirit of God is merciful and compassionate, but they are unmerciful, incompassionate, cruel and bloody: The Spirit of God is a Spirit of love, and of peace, but they are full of hatred, variance, discord, &c.

2ly Many have a false, and lying, and deluding spirit, but it is not this spirit which God promiseth to put within his people.

You read in Scripture of the Spirit of truth, and of the spirit of error (1 Joh. 4. 6. Hereby know we the Spirit of truth, and the spirit of error) and so you read of the Fancies, and Delusions, and Revelations of men, called by the name of the spirit: 2 Thes. 2. 2. Be not shaken in mind or troubled, neither by spirit nor by word, &c. And we are charged not to believe every spirit, but to try the spirits, whether they are of God. 1 Joh. 4. 1.

Quest. But here it may be demanded, how it may be known that the spirit by which man is moved and stirred, and put on, and led, is a false spirit, and not the Spirit of God.

Sol. This may be known many ways:

First, A false spirit is never let in by the Word; The Ministry of the Gospel is the Channel or the Conduit by which we partake of the true Spirit of God: Gal. 3. 2. Ye received the spirit by the hearing of faith (i. e.) the Word or Gospel of Faith, as those who hearing Paul Preach, the Holy Ghost fell upon them, so, &c. But a false spirit comes not in that way, nay it is so far from being breathed by the Word, that it works in men a slighting and contempt of it, as you shall hear presently.

Secondly, A false spirit is a loose spirit; persons that partake of it, do pretend unto strange Visions, and high Revelations, and mysterious Notions; but for all them, this false spirit leaves their hearts unchanged, and their lives unreformed; ordinarily men led by a false spirit, are unfound and corrupt in their judgments and opinions, and are idle, and lazy, and vicious in their walking.

Thirdly, A false Spirit is an irregular spirit; the motions and works of it are such, as

1. The Word of God doth not warrant, nay doth exceedingly condemn: As for the Husband to take a way the life of his Wife; and the Parent to kill the child; and for a man to take away the goods of his neighbor, &c.

2. Neither a man's General nor Paticular calling can warrant: The false spirit puts on to such works which a man may not do as he is a Christian, nor may he do as he is set in such or such a private Relation.

Fourthly, A false spirit is a preposterous spirit: It fills a man with strange joys and Raptures of heaven, before a man knows Christ aright, and receives him by Faith, and before he repents of his sins, or ever made his peace with God; it is all in joy, and nothing in humbling and mourning for sin.

Fifthly, A false spirit is an earthly spirit: 1 Joh 4. 5. They are of the world, therefore speak they of the world, and the world heareth them: They talk much of the Kingdom of Christ, and setting up of that, but they pull down the Spiritual Kingdom of Christ: and it is a temporal kingdom which they strive after, as you may read in those of Munster.

Sixthly, A false spirit is a disordering, and turbulent, and bitter spirit: There are two things which men of a false spirit have been tumultuously, violently railing, and reviling, and lifting at; One is Public Magistracy; the other is Public Ministry: It is a certain truth, that the false spirit, is an enemy to order, and peace, and authority, and likewise to sound teaching, and the instituted Ordinances of Christ.

Seventhly, A false spirit is a Scripture-slighting spirit: This is evident in all sorts of men led by a false spirit: Papists are more for unwritten Traditions than for the written Word: Ignorant Formalists are more for superstitions and superstitious worship, than for the worship which the Word of God requires: Anabaptists and Enthusiasts are more for Revelations and Visions, than for the Word of God; nay they reject the Word, and do close with them, &c.

Eigthly, A false spirit is a self-contradicting spirit: It frequently gives itself the lie; confidently foretells and determines of matters, and for such particular times, and none of these prove true; as I myself know, &c.

Ninthly, A false spirit is a proud spirit, and extremely impudent and consorious; it swells a man up in a conceit of himself, and in a contempt of others above all measure. The Scriptures are but poor things, and the Apostles but ordinary men, and Ministers but a company of dogs, and others differing from them in their Opinion but the fire-brands of hell, &c.

Tenthly, A false spirit is a presumptuous spirit.

3ly, Many have the spirit as to divers gifts, and works, and effects; nevertheless these do not amount to the putting of the spirit within the people of God here promised in the Text. e. g.

First, A man may be enlightened by the spirit, he may come into a knowlede of God and of Christ, and of the way to heaven, &c. This is the enlightening spirit, yet this is not the sanctifying spirit.

Secondly, A man may be gifted by the Spirit; he may have the gift of understanding, of memory, of utterance, of praying, of preaching, &c. and yet not not have the Spirit spoken of in the Text.

Thirdly, A man may be humbled by the spirit, he may see his particular sins, be exceedingly distressed, and terrified, and he may confess his sins (as Pharaoh and Judas did) and yet not have this Spirit in the Text.

Fourthly, A man may have desires of heaven, to be saved, as Balaam, Let us die the death of the righteous, Numb. 23. 10. and the young man that came running to Christ, saying, Good Master, What shall I do that I may inherit eternal life? Matth. 19. 16. and yet not have, &c.

Fifthly, A man may have many motions of the Spirit, to take him off from his evil course, to stave him off from some sinful action, and to put him on to a new course of life; yea so far working in him as to raise him to some kinds of purposes and resolutions (as in hearing the Word, &c.) and yet not have, &c.

Sixthly, A man may by the spirit taste of the heavenly gifts, and taste the good Word of God, and the powers of the world to come, Heb. 6. 4, 5. he may be joyfully affected (a while) upon hearing, and knowing, and in some sort believing the great happiness purchased by Christ, and yet not, &c.

4ly, The extreme miseries to be destitute of the Spirit of God.

I will mention a few of them unto you:

First, If you have not the Spirit, you belong not unto Christ, you are none of his; most men amongst us presume that they belong to Christ, and that be died for them, that Christ is theirs, and that they are Christ's; but read the Apostle, Rom. 8. 9. If any man have not the Spirit of Christ, he is none of his, Gal. 4. 6 O what is that man who is none of Christ's! whose is he, and to whom doth he belong, who is none of Christ's, and belongs not unto Christ!

All the men in the world are divided 'twixt Christ and the Devil; if you be not Christ's members, then you are the Devils slaves.

But yet consider that expression a little more (none of his)

• 1. None of his in way of Relation, he owns you not: Is no Head to you, no Husband to you, no Savior to you.
• 2. None of his in respect of Mediation, he is no Mediator for you, he never took your sins upon him, he is none of your Surety, he became not a curse for you, made not your peace.
• 3. None of his in respect of beneficial application; he is not your Righteousness for Justification, he is not your holiness for Sanctification; he is not your life for Salvation; if you be none of his, you shall have none of him.

None of his, why! then God is none of yours; then the Promises are none of yours, then future glory can be none of yours; then the hope of glory can be none of yours; for it is Christ in us the hope of glory, Col. 1. 27.

None of his! then you have no true faith, then you are separated from Christ, then you alone must answer for all your sins, and then unquestionably you are under the condemnation and curse of the Law.

Secondly, If you have not the Spirit of God, then are you dead in your sins, you are still in the natural, unregenerate, loathsome and cursed estates, like so many carrions stinking in your graves; for it is the Spirit, and he only that quickens and changeth the estate of the sinner: All spiritual life which quickens the soul, comes only from the Spirit of life: [Simile.] You may as well say the body is alive which wants a soul, as that the soul is alive which wants the Spirit of life: Assuredly death hath dominion over you (Spiritual death which is a separation from God, and Legal death which is the sentence of death pronounced against you) if you want the Spirit.

O what misery is this to be a sinner, and nothing but a sinner! to be totally wicked, to be utterly destitute of the glory of God, not anything of his image in holiness, in knowledge, in righteousness; not any love of him, not any fear of him, but filled with all unrighteousness, and all ungodliness, with all the powers of sinful lusts (ignorance, pride, envy, malice, enmity, unless hardness of heart, &c.) and all of them raging and reigning, oppressing, and resisting, &c.

Why! this is our condition really if we have not the Spirit of God, for there is no change, and there can be no charge from it, but by the Spirit of God.

Thirdly, If you have not the Spirit of God, than are you in bondage unto Satan, and are led and ruled by the wicked spirit: There are but two spirits which lead all sorts of men; either the good Spirit, or the wicked spirit; all the sons of God are led by the good Spirit; and all the children of darkness and disobedience are led by the wicked spirit; he moves and stirs, and teaches, and inclines your hearts, and leads, and rules, and commands them; and his will you do obey and act all your days (though you perceive it not) if you have not the Spirit of God, under that bondage do not continue, for only the Spirit of God is the Spirit of victory, of liberty, of delivery.

Fourthly, You can never be bettered by any Ordinance whatsoever: You may come and hear, and go home, and say, or read a prayer, thrust yourselves upon the Sacrament, but all in yain; for what are any of these without the Spirit? he can do do good; cannot repent, believe, mourn, why no not any good desire.

Can any man hear so as to know the mind of God without the Spirit of God? Can any man pray and make supplication who hath not the spirit of Prayer, and the spirit of supplication? Can any man receive benefit and comfort in the Sacrament from Christ, • hat hath not faith? and can any man have faith, and act faith, who hath not the spirit?

Fifthly, You are open and obnoxious to all temptations, and unto all erroneous disobedience; for to overcome temptations, there is need of much strength (much spiritual strength) and that comes only from the Spirit of God, who is the spirit of might and power, Ephes▪ 6. 10, 11. And to prevent erroneous disobedience, a man needs to know the truth, and to be well grounded in the truth: O but it is the spirit of truth who leads us into all truth.

Sixthly, Nay you are (if your conscience should be awakened) exposed to dreadful fears, and troubles, and despairs, for the sense of your great transgressions, and of the wrath of God for them; and in this case you will not be able to find any comfort, or at least you will not be able to apply it unto yourselves; for only the Spirit is the Comforter; though you may read much in Christ, and much in the Promises, and much in God, apt to give comfort, yet nothing in any of these can be your actual comfort, unless the spirit of God make it to be so unto you.

Seventhly, Take you at the best can be but formal Christians (Christians in show) if you have not the spirit of God; for it is the spirit put within us, which makes us Christians indeed: When the spirit makes our hearts his Temple, reforms, renews, enlivens us with his graces, then are we Christians indeed: Union with Unction constitutes us in the reality and truth of being Chrstians, &c.

Eighthly, I will say but one thing more; You cannot be possibly saved, if you have not the spirit of Christ: Reasons whereof are these.

• 1. Without Christ no salvation: Act. 4. 12. And if we be without the spirit, we are certainly without Christ.
• 2. Without holiness no salvation: Without holiness no man shall see the Lord, Heb. 12. 14. But without the spirit, no holiness, for he is the holy spirit, Essentially in himself, Causally in us, &c.
• 3. Without faith no salvation: He that believes not, shall be damned, Mark. 16. 16. But without the spirit there can be no faith, because that grace is the fruit and effect of his Almighty power. So now you see plainly the infinite misery of being destitute of the Spirit of God.

Quest. But how may we know whether the Lord hath put his own Spirit within us? that the spirit of God is given to us indeed?

Sol. This may be known. 1. By the works of the spirit. 2ly By the qualities of the spirit. 3ly By the properties of such who have the spirit in relation unto the spirit.

1. By the works of the spirit:

The spirit of God is a vigorous, and active, and operative spirit; and when he is indeed put within any man's heart, there he works in order unto the salvation of that man; for unto that do all the works of God the Father (as our Father) tend; and unto that do all the works of Christ the Son of God (as our Redeemer) tend; and unto that do all the works of the spirit of God within us tend;

Now the works of the spirit in them which shall be saved are these. . Conviction.

1. Conviction: Joh. 16. 8. And when he is come (that is the spirit whom Christ calls the Comforter, ver. 7.) he will reprove the world (he will convince the world) of sin: [Simile.] As when the light of the sun shines in a room, this opens and discovers all the nastiness and sluttishness in the room: so when the spirit of God comes into the heart, he doth by his own light clearly discover, and represent the sinful foulness that lies therein. Here now I will briefly speak unto two Questions.

Quest. 1. How the spirit convinceth a person of sin?

Sol. He doth convince of sin,

1. By opening the Law of God unto us, partly in the spiritualness of it, as reaching not only to our outward words and actions, but also to our inward thoughts and affections, both in the commands of it, and likewise in the prohibitions of it; that God doth not only command of us a Righteousness and holiness▪ of conversation, but also a righteousness and holiness of heart and nature: not only that we do good, but also that we be good; not only that we hear him, but also that we know, and love, and fear, and trust upon him; not only that we draw near unto him with our lips, and bodies, but also that we draw near unto him with our hearts, and serve him in spirit and in truth. That God in his Law doth not only forbid and condemn sinful words and deeds, but also sinful desires, and delights, and motions; not only murder in the hand, but murder also in the heart; not only adultery in the act, but adultery also in the heart; as Christ assures us himself in Matth. 5 28. Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. Perfection of it, that it is so precise and exact, that it expects from us not this or that particular duty, but an universal obedience, and full conformity unto all and every particular which is required; and not for some little space of our life, but constantly and invariably as to all the time of our lives; and if we fail either in the fullness, or in the continuance of obedience at any time, in any particular, presently the Law pronounceth a sentence of curse against us; Gal. 3. 10. Cursed is everyone that continueth not in all these things which are written in the book of the Law to do them.

Secondly, By opening our sins (the transgression of the Law) unto us: Rom. 7. 9. When the Commandment came, sin revived, and I died; (i. e.) when the Law came accompanied, with the Spirit of God, now sin revived, now it appeared, now I saw what a sinful creature, and what a miserable creature I was.

This is certain, that when the spirit of God doth convince any one of sin, he then doth (by an invincible evidence or l • ght) so set out a man's sinful life and heart, that he cannot but confess and acknowledge the same, and withal, himself to lie under the curse of God, as long as by unbelief he remains in his sinful estate.

Quest. 2. Whether a wicked person may not be convinced of sin? and if he may, how then can this work of conviction be any distinguishing character that we have the spirit?

Sol. To this I answer.

First, I do not make every work flowing from the Spirit, a character of his gracious presence; not illumination, not conviction solitarily considered by themselves alone, but as concomitantly considered with other more powerful and effectual works of the spirit following them.

2. But secondly, there is a difference between that conviction of sin in wicked men, and that in the people of God, and the difference lies thus.

First, The conviction in wicked men, is ordinarily levis & mollis; it is such an evidencing of their sins, as doth not much afflict and distress them; indeed they cannot deny but that they are sinners, yet they hope to escape well enough for all this, &c.

Secondly, The conviction in wicked men is ordinarily semiplena & imperfecta, it is of some outward gross sins, as swearing, lying, adultery, drunkenness; but for all these, they think their hearts are as good as the best; they are seldom convinced their sinful hearts and natures, and that original sin which is the fountain of all sins, and which pollutes the whole soul.

Thirdly, The conviction in wicked men if it be full and strong, it is but Judicialis, it is not Remedialis; it is not in salutem, but proves only in perniciem; for when they are so convinced, either they sin more desperately against the convincing light of the Spirit, or else they fall into despair, as Cain, and Judas, and Spira, crying out that their sins are greater than can, or shall be forgiven!

But now the conviction of sin by the Spirit in the people of God, is another kind of conviction: For

1. It is deep and powerful, it makes discovery of the very root and foundation of all sins, even of that corruption and vileness in the heart: In sin did my Mother conceive me, said David, Psal. 51. 5. And I see another Law in my members, said Paul, Rom. 7. 23. And Ecce cor meum Deus meus, ecce cor meum, said Austin! Ah Lord, what a wicked heart had I? &c.

2. It is graciously effectual, this work of conviction works graciously upon them, and in an order to Christ and their salvation by him; for by this they see that there is no longer staying or resting in their sinful conditions; but then they must and will arise from their sleep in sin: By this they find there is nothing in themselves for them to rest upon; for when the Spirit indeed convinceth us of our sinful condition, as he doth therewith convince us of the curse and wrath, so doth he at the same time convince us of our own personal impotency, and insufficiency, and that there is no help at home; if they are there, they perish: By this they are occasioned, and indeed do actually look out for Christ, and Righteousness, and Peace, and Salvation by him, and in the event come in to him, stoop unto all his Precepts, and gladly accept of him and them, and with all their hearts do magnify and bless the grace of God for appointing and setting up such a way of life for miserable, lost, and self-undone, and self-unable sinners!

Secondly, Humiliation; this is another work of the Spirit when he is given unto us: Rom. 8. 15. Ye have not received the Spirit of bondage again to fear; If they had not received it again, then sometime or other they had received that spirit of bondage to fear: Indeed it is a question, whether any who are by faith brought into Christ, are under the spirit of bondage to fear; but it is (I think) without all question, that the spirit of bondage to fear, goes before the Spirit of adoption whereby we cry Abba Father: And so likewise is it without question, that humiliation for sin, or bondage unto fear, is the work of the Spirit; for none but the Spirit of God can work that work within us.

Now there are two things in that expression (the Spirit of bondage to fear) which I intend in that outward humiliation.

First, An apprehension and feelling of our present sinful condition (of which we have been convinced) as our bondage or slavery, which you know is 1. A base and contemptible condition. 2ly A restrained and depriving condition. 3ly A subjected and stooping condition to the will of another. 4ly A laborious and toilsome condition, and that upon very hard and cruel terms. 5ly A vexations and grievous condition, even ready to break the heart. 6ly A most dangerous condition, wherein our life lies at the mercy of him who hath it in bondage every hour. 7ly It is a most wearisome, and burdensome condition; one would be most glad of escape and deliverance out of it.

Thus it is with a man who hath received the spirit of bondage.

• 1. He looks on his sinful condition and on himself as vile and base, and cries out like the Leper, unclean, unclean; like Paul, O wretched man that I am!
• 2. He looks on himself as in prison, as one shut up, and shackled and fettered; no liberty, no power to any good.
• 3. He looks on himself as fallen into the hands of the living God, and righteous God, who may when he will execute his fierce wrath upon him.
• 4. On himself as a very drudge to sin, at the command of every lust, and working out his own damnation.
• 5. He feels this condition full of vexation, and terror, and burdensome; so • hat his very soul doth fail him, and he knows not what to do with himself, nor for himself.
• 6. And ofttimes in the anguish of his spirit, cries out, O who will pity, who will deliver me, who will break the bonds of my distress!

Secondly, A sad expectation of evil settling upon the soul, which is here called fear, for fear is the expectation of evil. The humbled sinner lying under the spirit of bondage, is far from jollity, and mirth, and vain confidences; he fears what the holy, and righteous God (who hath revealed his wrath from heaven against all ungodliness) will do unto him for all the sins of which he is guilty: And he fears exceedingly to die in this condition; if I die, I am damned forever: and he fears to come near to God, he is afraid that God will never look on him, nor answer him, nor show him mercy; in a word, he is a very troubled sinner for what he hath done against God, and for what God may justly do against him?

Object. But will some say, Doth everyone who receives the Spirit of God find it thus with him? hath everyone the Spirit of bondage to fear?

Sol. I answer, everyone who hath the Spirit, hath this; those in Act. 2. 37. found it thus; Paul in Act. 9. 6. found it thus; the Jailor, Act. 16. 29. found it thus; only you must distinguish

1. Of the intentions and measures of it: All that have received the Spirit, have not the like equal measure of bondage to fear: Some drink deeper of the cup than others: It is terror in some, and burden in others; it is horror in some, it is only pain in others; it is the breaking of the bones in some, and only the lash of the rod on others.

2. Of the duration and continuance of it: Some are longer under the spirit of bondage than others are: [Simile.] As some women have quicker labor, and others have stronger and longer labor: So some have a longer time of humiliation for their sins than others have: Some are under trouble of Conscience for many years, some only a few days, and then they meet with Christ and are eased.

Object. But this work of humiliation cannot be any demonstrative note of having the Spirit of grace, because many wicked men, living and dying so, have had this work of humiliation?

Sol. Humiliation may be considered two ways.

1. As a mere Legal and Judicial work for sin, as it is a pure retribution of wrath and horror upon the conscience, and one of the first fruits and taste of deserved damnation: Thus I grant that a Cain and Judas may meet with it.

2. As a preparati • e work of the Spirit for Christ; thus it is not given to any but to such whom God intends to convert and save by Christ.

Quest. But may some reply, There lies the Question; How may one know that this work of Humiliation is not a judicial, but a preparative work?

Sol. It may (I humbly conceive) be thus known. When humiliation is a preparative work of the Spirit,

First, Then the heart is troubled for the filthiness of sin, as well as for the guiltiness of sin: Not only because God may punish us, but also because we have offended God; not only because I am a guilty sinner, deserving and feeling wrath, but also I am a filthy and defiled creature, destitute of the image and glory of God.

Secondly, Then the heart is broken from sin, as well as for sin; sin troubles me, and I trouble sin; former sins are my burden and grief, and present sins is become the object of my hatred; I hate that which hath so much provoked God against me, and which is the cause of all the evil upon me; I will never love nor serve it anymore.

Thirdly, Then all our hopes are in mercy alone, of which we judge ourselves unworthy.

Fourthly, Then it draws out the heart to make after a Christ, who only can give peace, and ease, and bind up the broken in heart; the Spirit of God leads out this humbled sinner to Gospel enquiries, and to Gospel helpers: As Act. 2. 37. What shall we do? And Act. 16. 30. What must I do to be saved?

Fifthly, Thus the heart strives earnestly with the Lord to give Faith, that it may be able to close with Christ, and the man is not, and will not be satisfied until he be by faith possessed of Christ? how he prays; how he hears? how he attends and waits till it be given unto him to believe?

3. Union and Conjunction with Christ; this is another choice work of the Spirit apparent in all to whom God gives his Spirit.

It is the Spirit of God who persuades, and inclines, and draws in the broken-hearted sinner unto Christ, by him is the match made between the soul and Christ, by him is Christ joined unto us, and by him are we joined unto Christ.

Now the Spirit unites, or brings in the humble and broken-hearted sinner to Christ on this wise.

First, By opening the Gospel (that word of glad tidings, and of good news, that good word of life, and of hope) unto the humbled sinner, wherein, as in a glass he doth see the great love, rich mercy, and free grace of God in Jesus Christ; unto such, who was sent and given by the Father to suffer for our sins, and to take away our sins, and to make our peace, and to reconcile us unto God, and to deliver, and save our souls; and that' • the way to partake of him; and all good by him, is to believe on him; this the Spirit of God makes evident unto the humble sinner, and withal, offers him, that whosoever believes on him shall not perish, but have everlasting life, Joh. 3. 16.

Secondly, By presenting strong and safe Grounds or Arguments to the humble sinner, that he ought to believe, and may lay hold for his particular, v. g.

• 1. The express command of God: 1 Joh. 3. 23. This is his command, that we should believe on the Name of his Son Jesus Christ.
• 2. The express offer unto the humble sinner, and plain call of Christ: Matth. 11. 28. Come unto me all ye that are weary and heavy laden, &c.
• 3. The designation of Christ to this work of help and comfort: Isa. 66. 1. The Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted.
• 4. The promises and assurances of Christ, that he shall not be disowned if he comes to him: Joh. 6. 37. Him that cometh to me, I will in no wise cast out; nay he shall be accepted and eased. Matth. 11. 28. Come unto me all ye that labor and are heavy laden, and I will give you rest.

Thirdly, by answering and resolving all the doubts, and fears, and exceptions of unbelief, from the greatest of former sinnings, and from present unworthiness, and multitudes of wants; these the Spirit inwardly answers, and takes off by convincing the sinner that Christ must be his Righteousness, and will be so to everyone that believes; and that our unworthiness hinders not, but he that is athirst may come and take the water of life freely, Rev. 22. 17. And he that hath no money, he may come and buy wine and milk without money, and without price, Isa. 55. 1.

Fourthly, By making the Gospel (at length) through his own power, an effectual means of faith; so that the humbled sinner becomes a believing sinner, his heart is persuaded and opened to Christ, and he glorifies all the goodness and kindness of Christ, he receives and embraces him, takes Christ for his Lord, and Savior, and Husband, and Head, and is joined unto him, and made one with Christ, and Christ is one with him.

This is the great and notable work of the Spirit, which he works in everyone of the people of God in Covenant; not one of them but he is by the Spirit brought in to Christ. The Spirit doth not only in a preparative way convince and humble them for their sins, but also he doth in an effectual manner bring them in to Christ, whom he hath before prepared for Christ. Therefore let us look well unto ourselves; by this may you know undoubtedly whether God hath put his Spirit within you. If his Spirit be in you, then you are in Christ. If the Spirit be in your hearts, then Faith is in your hearts. If you be possessed of the Spirit, then you are possessed of Christ; your hearts are overcome, are persuaded, are drawn to Christ; he hath been the great desire of your souls, and he is the very portion of your souls: You are Christ's, and Christ is yours.

But if your hearts remain ignorant of Christ, or undesirous of Christ, and careless of Christ, and stubborn, and opposite to Christ, you will not have Christ to reign over you; and you will not come to him though you may have life; and you love your sins better than Christ, and you will sit down with the pleasure, and with the profit of the world; assuredly you have not the Spirit of God; and if you continue thus, you shall die and perish in you sins.

Fourthly, Regeneration or Renovation; this is another eminent work of the Spirit extant in all the people of God; they are all of them regenerated, and renewed by the Spirit: Joh. 3. 5. Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Tit. 3. 5. According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.

For the better opening of this, I will show unto you

• 1. What this work of the Spirit is, what Regeneration or Renovation is.
• 2. That this work of the Spirit is to be found in all the people of God to whom the Spirit is given.

Quest. 1. What is this work of Regeneration or Renovation?

Sol. It is that work of the Spirit by which we partake of a new spiritual being, even of the life of Christ, yea of the same image of Christ, and by which we are made new creatures.

As in every natural generation there is (as the Philosophers speak) an introduction of a new form; as when the water is turned into air, or the are is turned into fire, there is still another form, a new form brought into them; or as when a child is generated, there is another new form brought into the matter which it had not before, viz. a reasonable soul.

So is it in Spiritual Regeneration, there is a new Divine being or quality brought into our souls by the Spirit, by which we are Spiritually changed from what we were: Joh. 3. 6. That which is born of the Spirit is Spirit: Look as that which is born of the flesh is flesh: the sinner begets a sinner; and that which is born of the sinner, it is born after his own sinful image: In like manner that which is born of the Spirit is Spirit. If any man be born of the Spirit, there is the life and holiness of that quickening and holy Spirit in him; he is not what he was; there is an excellent change wrought in him; he is quite contrary to himself, not only for conversation, but for inclination; his mind, his judgment, his will, his affections, there is a new principle in everyone of these; Old things are past away, all things are become new, 2 Cor. 5. 17.

Quest. 2. Whether this work of Regeneration or Renovation is in everyone of the people of God unto whom the Spirit is given?

Sol. Certainly it is: The Spirit is never put (in medio) within the heart of any man, but he doth regenerate and renew him: 2 Cor. 3. 18. We all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord: Mark it, we are changed by the Spirit of the Lord into the same image which we see in Christ: 2 Cor. 5. 17. If any man be in Christ, he is a new creature. Nay surely, all that ever had the Spirit of God put within them, you shall find that they were new creatures; you read it in Mary Magdalene, in Zacchaeus, in those Acts 2. in Paul, Acts 9. in the Jailor, Acts 16. in the Corinthians; Such were some of you, but ye are weshed, but ye are sanctified, but ye are justified in the Name of our Lord Jesus, and by the Spirit of our God, 1 Cor. 6. 11.

Therefore consider well what you were, and what you now are; if there be not a Regeneration, a work of Renovation in you, verily you have not the Spirit; God hath not put his Spirit within you.

If the old sinful qualities remain and prevail in you, of drunkenness, of filthiness, of pride, of malice, of hatred of holiness, of unbelief, of hardness of heart; if these or any other sinful lusts continue unmortified, you have not received the Spirit: And if no new qualities contrary unto these are to be found in you, if the image of Christ, if holiness, if faith, if love, &c. are not in you in some measure, you are none of the people of God, you have none of his Spirit within you.

For as they say of the soul of man, the soul doth build and frame a house fit for itself to dwell in, that is most true of the Spirit of God; when he comes into our hearts, he doth purge them, and renew them, and make them Temples fit for himself to dwell in: Indeed he doth not find us holy when he first comes into us; but as soon as he comes he makes us holy, and sanctifies us throughout in soul, spirit, and body; he fills our Temple with his glory.

Fifthly, Direction or leading: This is another work of the Spirit to be found in all who have the Spirit given unto them; Spiritus Dei docet & ducit: Rom. 8. 14. As many as are led by the Spirit of God, they are the sons of God.

And so (for the words are Reciprocal) as many as are the sons of God, they are led by the Spirit of God. That expression of leading is a Metaphor taken either from blind men, and men in the dark who do need a guide; or from little weak children not able to go alone, and therefore are held and led by the hand: Now concerning this work of the Spirit, I will briefly open two things unto you.

1. Quest. How the Spirit of God leads the people of God?

There is you know, a twofold leading or guidance of the Spirit.

1. One is general, by a common virtue or influence which assists the creatures in all their powers and faculties to their several operations.

2. The other is special, by a more high and peculiar influence upon the hearts of men in order to the estate, and acts, and ways of grace and salvation: Thus the Spirit of God leads the people of God.

First, By way of Irradiation or illumination; he opens the eyes of their minds to see the paths and ways of life, and the will and ways concerning them; what way the Word reveals, certainly he reveals internally giving light to see it: Isa. 2. 3. Come and let us go up to the Mountain of the Lord, and he will teach us of his ways. Chap. 20. 21. Thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.

Secondly, By way of inclination: when the Spirit leads, he doth not only show us what good we are to do, but also he doth powerfully incline our hearts to comply with, and follow that direction of his; Psal. 25. 4. Shew me thy ways O Lord, teach me thy paths. Ver. 5. Lead me in thy truth. Isa. 2. 3. He will teach us of his ways, and we will walk in his paths. The Spirits leading is not a mere Revelation of the will and way of God unto the people of God, as if one should point out the way to Traveler, but it is an efficacious persuasion, add a secret and strange inclination, in enabling to walk in that good way of life revealed by him unto them: [Simile.] As a Nurse leads the child by lending her help and strength unto the going of the child: [Simile.] Or rather as the head leads the feet in their motion by letting down an influence enabling thereunto.

Thirdly, By way of Ex • ortation, stirring up their hearts, and quickening them to holy services, and to walk according to his motions and directions: Cant. 1. 4. Draw me and I will run after thee. Psal. 119. 37. Quicken me in thy way. Cant. 4. 16. Awake O North wind, and come thou South, blow upon my Garden that the Spices thereof may flow out.

Forthly, by way of Cooperation: As the Spirit leads us by inclining our hearts unto good, so also he leads us by working with us in doing of good: He worketh in us both to will and to do, Phil. 2. 13. And 1 Cor. 15. 10. I labored more abundantly than they all; yet not I, but the grace of God which was with me.

As when the King of Israel was to shoot the arrow, he did put his hand upon the Bow, and Elisha did put his hand upon the Kings hand, 2 King. 13. 16. So when we are to do any good work, we are to put up our hand, and the Spirit of God likewise puts out his hand; he puts his strength to our strength, or rather to our weakness; we are to pray, to mourn, to believe, to obey; and that we may do these, he comes in with a new influence, help, and power assisting us unto all these.

Fifthly, by way of Confirmation, sustaining, upholding, carrying us on from path to path, from work to work, until we have finished all our work; he leads us on in the course of holy obedience all the days of our life, from first to last, till we come to our journeys end: Psal. 73. 24. Thou shalt guide me with thy counsel, and afterward receive me unto glory.

2. Quest. Why the Spirit of God thus leads the people of God?

Sol. Because

First, Of our ignorance; we cannot see but by his light.

Secondly, Of our own inability or weakness; even when strongest, their own graces of themselves alone are not sufficient strength unto them; which appears in the great falls of the best of them, when left but a little unto themselves.

Thirdly, Of the difficulties of their work, and in their way and journey to heaven; their work is very great, and the encounters which meet them are very sharp; there was a red Sea, and a wilderness to pass through, and strong enemies to be fought with, and conquered before they came to Canaan. So is it with Christians in their way to heaven, &c. Thus you see that the Spirit of God leads the people of God; he is given unto them for a Guide and Leader, and they do hearken unto him willingly, desirously, carefully, constantly, and follow their Leader.

But where is this leading work to be found? who amongst us is led by the Spirit of God? Many

First, Are led by their own hearts lusts; they are at the command of every sinful motion. Many are led

Secondly, By Satan; they presently follow every temptation of his, and his will and works they will do. Many are

Thirdly, Led by the world; by the example of it, they will do as most men do; by the fashions of it, they will not be like nobody, but will attire themselves as the world doth; by the pleasures of it, by the profits of it, as Balaam was led for reward even to curse the people of God. Many are led

Fourthly, By their own judgment, and by their own wills, and they will not be controlled. And many are led

Fifthly, By the spirit of error, and not by the Spirit of truth: They are led away with the error of the wicked, 2 Pet. 3. 17. And follow their pernicious ways, 2 Pet. 2. 2.

If all the men in the world were drawn out and stood under their proper Colours and Leaders, how thin, how few would be found to follow this best, this only safe Leader, the Spirit of God! but remember what the Apostle saith, Rom. 8. 13. If ye live after the flesh ye shall die; as it is a sure sign of salvation when we walk not after the flesh, but after the Spirit, Rom. 8. 1. and 4.) so it is a sure sign of damnation when we walk after the flesh, and not after the Spirit.

Thus have you the discoveries of the Spirit of God by his works: Now follows the second way of discovery by which we may know whether we have the Spirit of God. viz.

2ly By the qualities of the Spirit.

There are many qualities by which the Spirit of God is set forth unto us in scriptures; all which (virtually) everyone who hath the Spirit doth, or may find in himself in some measure: I should be too tedious if I should discourse upon everyone of them, therefore I will fix upon some of them, e. g.

• 1. The Spirit of God is the Spirit of judgment, and of burning.
• 2. The Spirit of God is the Spirit of knowledge.
• 3. The Spirit of God is the Spirit of power.
• 4. The Spirit of God is the Spirit of liberty.
• 5. The Spirit of God is the Spirit of truth.
• 6. The Spirit of God is the Spirit of love.
• 7. The Spirit of God is the Spirit of glory.
• 8. The Spirit of God is the Spirit of goodness.

First, The Spirit of God is the Spirit of judgment, and of burning: Isa. 4. 4. When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the Spirit of judgment, and by the Spirit of burning. In the former verse God doth make a promse unto the Relics of Zion, and unto the Remnant of Jerusalem that they shall be holy: In this verse he declareth when this shall be, namely, In the day when he shall wash them from their filth, and purge them from their blood: Lastly, he shows how this should be caused, and that is by the Spirit of judgment, and by the Spirit of burning. Some by the Spirit of judgment do understand that Spirit by which God judgeth and punisheth the wicked; others by it do understand, a mind and power given to execute judgment or righteousness for the deliverance of the people of God from their enemies, but (with submission) I conceive, that by the Spirit of judgemen is meant •• judicial (or Judge-like) condemnation, such a Spirit as enables us to sit in judgment upon our sinful lusts, in the arraigning of them, censuring, disallowing, and condemning of them, even to death itself: And so by the Spirit of judgment may be meant the efficacious fruit of the Spirit, which (in a way of execution) separates sinful lust from the heart, and by degrees consumes, as the fire doth the dross: And certainly this is a truth, that such a Spirit as this, is the Spirit of God in every man unto whom he is given: viz. He is a Spirit of 〈◊〉 , he sets up (as it were) a Judges seat into the heart, and makes ourselves to be the judges, to give a righteous sentence, that all our sins and lusts are such evils as are not to be endured, not to be harboured any longer, nay not fit to live, but presently to die, and to be destroyed. And he is also a Spirit of burning; like as fire to the dross, which separates it from the metal, and wastes and consumes it: in like manner doth the Spirit work in our hearts a separation from our sins, and a daily mortification of them: Hose. 14. 8. Ephraim shall say, What have I anymore to do with idols? Isa. 31. 7. Every man shall cast away his idols of silver, and his idols of gold. Ch. 30. 22. Thou shalt cast them away as a menstruous cloth, thou shalt say unto it, Get thee hence: Rom. 8. 13. If ye through the Spirit do mortify the deeds of the body, &c.

Beloved! as this is one special end why Lord gives his Spirit unto his people; viz. that they may judge and condemn, and mortify their sinful lusts, so it is (if I may so speak) the very Genius and natural disposition of the holy Spirit to be casting out, pulling down, cleansing, and purging of all our impurities and fleshly lusts which are so contrary to his nature, and so offensive unto his presence: Hence it is that he maintains a constant and perpetual war with sin in the hearts of the people of God, till at the last he gives unto them a complete and perfect victory.

Now from what I have delivered in this concerning the Spirit of judgment and of burning, two things will flow.

1. A conviction unto some, that they have not yet received the Spirit of God; because,

1. They have not received the spirit of judgment to disallow and condemn their sinful lusts and ways, but are so far from it, that on the contrary, they do approve them, and defend them, and support them, and cannot endure to hear the reproof and condemnation of them from the Word, or Ministry, or any other, but presently they rage, and swell, and grow discontented, and malicious, and revengeful.

2. They have not received the spirit of burning to abhor their sins, and to crucify them, forasmuch as they do still love their sins, and will serve them, and will not forsake them, Job 20. 13. But their great delight is in their sinful ways, and they hold fast their iniquities, and hate to be reformed; surely these persons have never received the Spirit of God.

2. A comfort unto others, that they have received the Spirit of God: Because,

1. They do judge themselves, and really do disallow and condemn all sin in themselves: Rom. 7. 15. That which I do I allow not.

2. They are daily mortifying their sinful lusts, by striving after a fuller fellowship in the death of Christ, by relying on sin-subduing and mortifying promises, and by constant hatred and opposition of their lusts which war against the law in their mind; so that they will not serve sin anymore; and though (as the Apostle spake in 2 Cor. 10, 3.) they walk in the flesh, yet they do not war after the flesh.

Secondly, The Spirit of God is the Spirit of knowledge and wisdom; so you read in Isa. 11. 2. The Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of knowledge, and of the fear of the Lord. Ephes. 1. 17. That the God of our Lord Jesus Christ the Father of glory, may give unto you the Spirit of wisdom and revelation in the knowledge of him. Whosoever hath the Spirit of God, that man hath wisdom given unto him by the Spirit; not carnal wisdom, but heavenly wisdom, true wisdom indeed; which wisdom appears in four things.

First, as to the subject; If thou be wise (saith Solomon) thou shalt be wise for thyself, Prov. 9. 12. And herein is a man's wisdom for himself, when he principally minds, and looks after, and spends his choicest cares, and lays out his chiefest pains to make sure work for the saving of his immortal soul. That man is wise indeed, and he only is wise who so attends his soul, that he is never at rest until he finds his soul to be ready in a safe and sound condition: And thus doth everyone who hath the Spirit of God given unto him; he is by the Spirit made wise unto salvation: What shall I do to be saved! Act. 16. 30 He work • out his own salvation with fear and trembling, Phil. 2. 12. And gives all diligence to make his calling and election sure. 2 Per. 1. 12. 2ly As to the Object, in making choice of the best and most necessary object for the soul, and in refu • ing that which is pernicious and impertinent: And this wisdom all have who have the Spirit of God: For

1 They pitch upon the most excellent and most necessary object to enjoy that; viz. God to be their God, and reconciled Father; and Christ to be their Lord, and Redeemer, and Savior. One thing is necessary, and Mary hath chosen that good part, &c.

2. They abhor sin, which is the pernicious object: I hate every false way, said David, Psal. 119. 104. And Solomon saith, Prov. 14. 16. A wise man feareth and departeth from evil.

3. They are above the world, which is the impertinent object for the soul; We look not at the things which are seen, but at the things which are not seen; for things which are seen are temporal, but the things which are not seen are eternal, 2 Cor. 4. 18.

Thirdly, As to means and ways tending to the fruition of eternal blessedness; These they find out, and in these they walk, until they come and appear before God: Repentance, Faith, Holiness, Righteousness, Love, new Obedience, Uprightness, these are the vety paths and ways to heaven, and all these do they choose and walk in, who have the Spirit of God given unto them: Psal. 119. 30. I have chosen the way of truth. Ver. 35. Make me to go in the path of thy commandments, for therein do I delight. Isa. 26. 7. The way of the just is uprightness.

Fourthly, As to time or season: Eccles. 8. 5. A wise man's heart discerneth both time and judgment: And this part of wisdom also is found in all that have the Spirit of God.

There is a day of visitation, a day of knowledge of the things which do concern our peace, Luke 19. 42, 44.

A day of salvation, an accepted time, 2 Cor. 6. 2. A time when Christ offers himself, and love, and mercy, and happiness, and strives with the hearts of men to know and accept of him: And this time they who have the Spirit of God, discern and do lay hold on, and do gladly embrace; they do not slight, nor delay, nor harden their hearts; But while it is called today they hearken: Like the wise Merchant, who as soon as he found the pearl of great price, sold all and bought it, Matth. 13. 45, 46.

Now if this wisdom of the spirit be (as indeed it is) the evidence that we have the Spirit; O how few then have the Spirit of God given unto them! Who takes care in the first place for his soul, and makes sure the salvation of it! Who sets his heart upon a God, upon a Christ, upon Reconciliation, upon pardoning mercy; and not rather upon his sins, and on the world? Who knows the day of grace, the day of his visitation, the day of his salvation, the accepted time! Who choose the path of holiness, the way of uprightness, &c.

3. Thirdly, The Spirit of God is the Spirit of power; and he is such a Spirit in and unto all unto whom he is given: Rom. 15. 18. The Gentiles were made obedient. Ver. 19 By the power of the Spirit of God. 2 Tim. 1. 7. God hath given unto us not the spirit of fear, but of power. Isa. 11. 2. The Spirit of the Lord is there called the Spirit of might: Ephes. 6. 10. Be strong in the Lord, a • d in the power of his might. The Spirit of God is a most strong and powerful Spirit; and he puts forth a wonderful power in all them unto whom he is given: e. g.

First, he raiseth everyone of them from the dead; what the Lord spake of the people of Israel touching their civil estate: Ezek. 3 • . 13, 14. I have opened your graves, O my people, and brought you up out of your graves, and will put my Spirit within you, and you shall live: That is true in a spiritual sense of all the people of God unto whom the Spirit of God is given: Though before the donation of the Spirit they were dead in tresp • sses and sins; yet when the spirit is given unto them, they are by the operation of that spirit quickened, made alive, and raised from that dead estate: Ephes. 2. 1. You hath he quickened who were dead in trespasses and sins; they have the life of God and Christ in them: O what a power is put forth in the raising of a dead man! and yet there is a greater power of the spirit put forth in the raising of a dead sinner.

Secondly, He enables them, both to perceive, and also to receive the things of God; to perceive the glory and excellency of them, and to receive the goodness and sweetness of them.

1. To perceive them: Mat. 13. 11. It is given unto you to know the mysteries of the kingdom of God; but to them it is not given. And 1 Cor. 2. 6. We speak wisdom amongst them that are perfect. Ver. 7. The wisdom of God in a mystery. Ver. 8. Which none of the Princes of this world know. Ver. 14. Which are foolishness unto the natural man, and which he cannot know, q. they are spiritually discerned: Compare these places together, and you shall find two differences 'twixt them who have the Spirit, and them that have not the Spirit, concerning the things of God; viz

To the one they are wisdom, yea, and wisdom of God, but to the other they are foolishness.

When we preach Jesus Christ and the things of salvation, the new creature, self-denial, living by faith in Christ promised, &c. and make offers of him unto a people; some make light of him, and regard not the offer at all, they see no beauty at all in him that they should desire him: Yet others see in him the glory as of the only begotten of the Father; and do admire at that infinite mercy, and goodness, and love, and life, in and by him; the reason is, because the one knows him not; but to the other it is given to know him, and to discern the mystery of salvation in him.

2. To receive hi • : Joh. 1. 11. He came amongst his own, and his own received him not. Ver. 12. But as many as received him, &c. And who were these that received him; See Ver. 13. Such as were born, not of blood, nor of the will of the the flesh, nor of the will of man, but of God. So Acts 2. 41. They that gladly received the Word were baptized. But 1 Cor. 2. 14. The natural man receiveth not the things of the Spirit of God: If Christ be offered, the natural man will not receive him; If Christ saith, He that is my Disciple must deny himself: This is a hard saying, who can bear it? Joh. 6. 60. And take up his cross and follow me; the natural man will not receive this: If the Word saith, Repent and be converted that your sins may be blotted out, Acts 3. 19. The natural man will not receive this, nor will he receive that truth in Matth. 7. 41. Strait is the gate, and narrow is the way that leadeth unto life, &c. But everyone who hath the Spirit of God, as he hath a power given to perceive or discern the mysteries of the Kingdom of God, and all the ways and rules belonging thereunto; so he hath also an heart given to close with the Kingdom of Christ, and with every part and path of it.

Thirdly, The Spirit enables them to pray, and under the sense of their wants and troubles to come unto God as their Father, and to open their conditions unto him with judgment, affection, and confidence; Rom. 8. 15. We have received the Spirit of adoption whereby we cry Abba Father. Ver. 26. Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us with groanings which cannot be uttered. Here you see that they who have the Spirit of Adoption, have received the Spirit of supplication, every son of God is able to call God Father, and to cry unto him as his Father; and that the Spirit of God is in this work of Prayer by making intercession for them, appears, 1. By enabling them to make requests for themselves, with groanings which cannot be uttered. 2. With fervency and earnestness of heart.

Object. But will some reply, This cannot be a distinguishing sign that we have the Spirit, because many wicked men do pray, and so do many hypocrites: Isa. 26. 16. Lord, in trouble have they visited thee, they have poured out a Prayer when thy chastening was upon them; Ergo, &c.

Sol. I answer,

First, By way of Concession, granting three things unto wicked men and hypocrites; viz.

1. They may and do in their distresses put forth natural desires for help, as the very beasts do under their burdens and wants.

2. They may, and generally do satisfy themselves with a form of Prayer, which they read, or hear read unto them, which is another thing from the Spirit of Prayer.

3. They may have the gift of Prayer, or an ability to pray by the strength of gifts, and parts; and upon hearing of others, to gather up some good expressions and fragments, and • utter them as if they did pray.

Secondly, By way of Negation: Notwithstanding those three Concessions, I deny that any man hath the spirit of supplication, who hath not the Spirit of grace; because, the spirit of supplication is given with the spirit of adoption which is proper to the sons of God: Everyone who hath the Spirit of Prayer, he can come unto God, and call him Father, which none can do, but such as are in Christ, in whom he becomes our reconciled God and Father. To pray with the Spirit of Prayer, is to pray with a special (My soul is sore troubled, Psal. 6.) feeling of our wants, and of our (I am not worthy to be called thy son) unworthiness, and the desires of our soul, &c. (with my whole heart, and my soul follows hard after thee; with affectionate earnestness of heart, and with (I believe, therefore I have spoken) confidence towards God in the name of Christ, that he will give unto us the good things which he hath promised to us in his Covenant, 2 Sam. 7. 27. Thou hast revealed unto thy servant, saying, I will build thee an house, therefore thy servant, &c. Who can pray thus, but he who is a child of God, but he who hath the Spirit of God, to show unto him his spiritual wants, to stir up in him spiritual and earnest desires to quicken his Faith on God, and to depend on his good and faithful Promises in Christ! &c.

Fourthly, I will add one instance more concerning the power in all who have received the Spirit, and that is this; All who have received the Spirit, have received a power to do such works as none else in all the world can do; for they are able in the strength and power of the Spirit,

1. To abhor the dearest lusts, which have formerly been more unto them than their lives and heavenly happiness.

2. To forsake Father and Mother, Husband and Wife, and Children and Friends, Houses and Lands for Christ, and an afflicted estate with Christ.

3. To prize communion with God, and to take more satisfying delight therein, than in all earthly enjoyments whatsoever: But Lord lift thou up the light of thy countenance upon me: Psal. 4. 6. Shew us the Father and it sufficeth us. Psal. 73. 25. Whom have I in heaven but thee, &c.

4. To live by faith in the times of desertion (Though he kill me, yet will I trust in him, Job 13. 15.) and in times of desolation when as creature helps and comforts fail; Although the Fig-tree shall not blossom, neither shall fruit be in the Vine, and the labor of the Olive shall fail, and the fields shall yield no meat, and the flock shall be cut off from the fold, and there shall be no herd in the stalls, yet I will rejoice in the Lord, I will joy in the God of my salvation, H • b. 3. 17, 18. The Lord God is my strength, ver. 19.

5. To be contented in every estate, and to comply with it: Phil. 4. 12, 13. and to glorify God under it: O where is this power of the Spirit of God? where are any great things or works of the Spirit within us? I cannot pray, saith one, and I cannot leave my sins, saith another; and I can find and take no delight in God, or communion with him, saith another; and I cannot trust on his Word, nor wait upon his Promise, &c. Few men have any Spiritual power, and therefore few men have the Spirit of God.

Fourthly, The Spirit of God is the Spirit of liberty: 2 Cor. 3. 17. Where the Spirit of the Lord is, there is liberty: Liberty is a freedom from bondage, or slavery; and Gospel-liberty (which principally respects the soul) is a freedom accruing unto us

Partly by price and purchase, namely by the blood of Christ: The Lord Jesus by his death hath purchased many glorious liberties for us; he hath freed us from the Law as it is a Covenant of Works, Gal. 3. 11, 12. and from the curse and wrath, ver. 13. and from all condemning power of sin, &c. Rom. 8. 1.

Partly by strength and efficacy; this liberty comes unto us by the Spirit who puts forth a strong and mighty hand upon all the hearts of all the people of God, and rescues and frees them from spiritual slavery under which they were held whiles they were in their natural condition.

The Spirit of God doth free them

First, From slavery to sin: See Rom. 8. 2 The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death: (i. e.) The power of the Spirit hath freed me out of the hands and power of sin, so that it shall not command and rule over me as heretofore; it is no longer my Lord, nor am I any longer his servant; I am delivered and freed from the dominion and tyranny of it, and service unto it, by the Law (i. e.) by the powerful and authoritative command and work of the Spirit: upon this account the Apostle affirms, that all the servants of God are made free from sin, Rom. 6. 18, 22. they are not in bondage, they are not at the command of it; sin hath lost its law and authority in them; the yoke is broken by the spirit which is given unto them; sin indeed will stir, and trouble, and usurp; but slavery unto it is taken away: Isa: 10. 27. The yoke shall be destroyed, because of the anointing.

Secondly, From slavery to Satan: Before we receive the Spirit of God, we are in bondage unto the Devil, who rules or works effectually in us: Ephes. 2. 2. and takes us captive at his will, 2 Tim. 2. 26. as one that hath a bird tied, &c. O what power hath Satan over a natural man! how he fetters, and shackles, and binds him, and imprisons him, and makes him to drudge in the fulfilling of his motions, and obeying of his suggestions and temptations! But now when the Spirit of God comes into us, he spoils the strong man armed, and takes from him all the armor wherein he trusted, Luke 11. 21, 22. For he is stronger than he. 1 Joh. 4. 4. He leads captivity captive; he turns us from Satan unto God, Acts. 26. 18.

Object. But Satan still tempts and assaults! never was man so tempted as I am!

Sol. Temptation is one thing, and salvation is another; he bestirred himself in tempting and we obeyed; he now tempts and we resist.

He frees us from him, 1. By making us to abhor his Kingdom. 2ly By translating us out of his power into the Kingdom of Christ. 3ly By arming us with the armor of God against his assaults. 4ly By stirring us up to resist him: Jam. 4 7. Resist the Devil, and he will flee from you. And 5ly By strengthening us to overcome him; 1 Joh. 2. 13. Ye have overcome the wicked one.

Thirdly, From slavish fear, and a slavish spirit in working; in this respect he makes us to serve God without fear, Luk. 1. 74. that is, without servile fear; for there is a twofold fear.

There is Timor filialis, which is grounded in the love of God as a Father; and there is Timor servilis, which looks upon God only as a Judge, and hath a respect to fo wrath. Now when the Spirit of God is given unto us, we do not serve God tor fear of wrath, and punishment, and damnation, but out of love, and reverence, and ingenuity: Though there were no Law to curse us; though there were no Conscience to terrify us; though there were no Hell to burn us; yet the Lord our God and Father we will love, and him will we serve.

Fourthly, From slavish indispositions, as averseness to what is good, and indelightfulness in it: They that are anointed by the Spirit and power of God, it makes them ready, and willing out of love, and working out of love.

Fifthly, The Spirit of God is a Spirit of truth; Joh. 14. 16. I will pray the Father, and he shall give you another Comforter. Ver. 17. even the Spirit of truth. John 16. 13. When the Spirit of truth is come, he will guide y • u into all truth.

SECT. I.

THere are divers sorts of truth▪ of which the Spirit is the Author, and which he works in all those who do partake of him.

First, The truth of Doctrine, in opposition to erroneous and false Doctrines: Joh. 17. 17. Thy Word is truth. 1 Tim. 2. 4. Who would have all men to come to the knowledge of the truth.

The truth of Doctrine consists principally in knowing and understanding those points and ways which do teach and guide us certainly unto salvation; and this is called the truth in Jesus: Epehs. 4. 21. And the truth which is after godliness, Tit. 1. 1. This truth doth the Spirit teach all unto whom he is given; he makes them to know the Word of truth, and which is the way of life; he builds them upon Christ, and roots them in Christ who is, Joh. 14. 6. The way, and life, and truth; and makes them to be sound in Christ Jesus.

Secondly, The truth of judgment and understanding: Joh. 17. 17. Sanctify them with thy truth; by which some think is meant the true understanding of all things necessary to salvation: This is called the Spirit of a sound mind, 2 Tim. 1. 7. a mind not tainted, not corrupted: Sound in the Faith, Titus 1. 13. and Chap. 2. 2.

All who have the Spirit of God, have truth of judgment, they have the Spirit of a sound mind in the matters of salvation, they are sound in the faith; although they may mistake in other matters, and differ in their Opinions, yet they are all of them of a sound judgment in the Essential Points of salvation; they are sound in the faith, in the fundamentals.

Thirdly, The truth of heart: Psal. 51. 6. Thou lovest truth in the inward parts: This truth is that which we call uprightness and sincerity of heart, in opposition to Hypocrisy; the Apostle calls it the unleavened bread of sincerity and truth, 1 Cor. 5. 8. This kind of truth also is the Spirit author and worker of in all unto whom he is given; he gives them true hearts of truth, sincere and upright hearts even in the judgment of God himself: Job 1. 8. Hast thou considered my servant Job that there is none like him in the earth, a perfect and an upright man, one that feareth God and escheweth evil! Isa. 58. 3. Remember now O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart.

Fourthly, The truth of speech, in opposition to lying, fraud, and falsehood; as Psal. 15. 2. He that speaketh the truth in his heart. Ephes. 4. 25. Put away lying, and speak truth every man to his neighbor.

They that h • ve indeed the Spirit of God, dare not lie, dare not be guilty of falsehoods, &c. the spirit of truth ever causeth the lip of truth, Psal. 119. 163. I hate and abhor lying.

Fifthly, The truth of faithful and righteous dealing between man and man, in making and keeping just Covenants, Promises, and bargains; Jer. 5. 3. O Lord, are not thine eyes upon the truth! (i. e. of just and righteous dealing;) this also is in them who have the spirit: Psal. 15. 4. He that sweareth to his own hurt and changeth not. But now what shall I say? to whom shall I speak? how few have the Spirit of God which is the Spirit of truth!

• 1. How abundantly rife is the spirit of error!
• 2. How unsound are the judgments of men, who do err concerning the faith, and contend to subvert it!
• 3. How rotten and hypocritical the hearts of men! they profess God in words, and godliness in words, but they deny him in works; and though they have that show, yet they do deny the power of godliness.
• 4. How lying, and false, and fraudulent 〈◊〉 are men in their speaking and dealings! one hardly knows when many do speak truth, because we find that they do constantly speak lies, with that boldness, and confidence, and impudency, &c. Jer. 9. 5. They will deceive everyone his neighbor, and will not speak the truth; they have taught their tongue to speak lies, &c.

Sixthly, The Spirit of God is the Spirit of love: So Rom. 15. 30. I beseech you brethren for the Lord Jesus sake, and for the love of the Spirit, &c. 2 Tim. 1. 7. God hath given us the Spirit of love. Gal. 5. 22. The fruit of the Spirit is love; and he puts love in the first place; In whomsoever the Spirit of God is, in them is a holy and precious love kindled by that spirit: A love

First, To God; O love the Lord all ye his Saints, Psal. 31. 23. And I love the Lord, saith David, Psal. 116. 1. We love him, because he loved us first, 1 Joh. 4. 19. The Lord direct your heart to the love of God, 2 Thes. 3. 5. It cannot be but that everyone who hath the Spirit of God, must love God. For

1. The Spirit renews all the affections, and carries them to their proper object; God is the peculiar object of a renewed heart.

2. The Spirit sets open unto us the precious thoughts of God towards us, and the exceeding riches of his grace; yea and sheds abroad the love of God in our hearts, Rom. 5. 5. And makes us to know the things which are freely given us of God, 1 Cor. 2. 12.

Secondly, To Christ Jesus; Cant. 1. 4. The upright love thee. Cant. 3. 3. Saw ye, &c. 1 Pet. 1. 8. Whom having not seen, ye love. Joh. 21. 17. Lord, thou knowest all things, thou knowest that I love thee: why, how can it be otherwise, but that if one hath the very Spirit of Christ, he must love Christ? If any man love not the Lord Jesus Christ, let him be an Anathema Mran-atha, 1 Cor. 16. 22. Would you have this affirmed of any one to whom God gives his Spirit? but it must if any of them should not love Christ: The Spirit makes the match between Christ and us, causeth that union, and can this be without a mutual love? can any man give in his heart to Christ, and yet not love him?

Object. But every man will say that he loves God, and that he loves Christ, &c.

Sol. 'It is true, men generally say so; but there are few only that do so: To love God, and to love Christ, is

First, To have the heart entirely set upon them.

Secondly, To have the heart most set upon them.

Thirdly, To desire exceedingly their presence and communion.

Fourthly, To take special delight and satisfaction in that communion.

Fifthly, Not to love anything that is contrary to this, against them, or offensive unto them.

Sixthly, To take heed to walk before them in all well-pleasing; such a love as this is in everyone who hath the Spirit of God.

Thirdly, To all the children of God; and servants of Jesus Christ: 1 Thes. 4. 9. Ye are taught of God to love one another. 1 Joh. 5. 2. Everyone that loveth him that begat, loveth him also that is begotten of him. 1 Pet. 3. 8. Love as brethren. Col. 2. 2. Being knit together in love.

If this be the fruit of the Spirit, then many men have not the Spirit for they hate the people of God (The righeous are an abomination unto the wicked, Pro. 29. 27. Yea, and many who talk much of the Spirit, have great cause to suspect their hearts, because they do not love the people of God; they do love men of their particular Opinion, and men of their particular interest; but if in these any of the people of God do differ from them, now they cannot love them, but they have very hard and uncharitable Opinions of them, and speak evil of them, and revile them, and utterly shun and decline them.

SECT. III.

THus have you the discoveries of the presence of the Spirit of God by the qualities of the Spirit: Now follows the last way to know whether we have the Spirit of God, and that is

3ly By the properties of such persons to whom indeed the Spirit is given. e. g.

They that have the Spirit given unto them, are spiritually-minded: Rom. 8. 5. They that are after the flesh do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. Here the Apostle gives a different character of two different sorts of persons: Here are some who are after the flesh, (i. e.) who are carnal, unregenerate, in their natural condition; the character of these persons is, that they do mind the things of the flesh, sinful, sensual, vain things: And there are some who are after the Spirit (i. e.) who are born of the Spirit, who are Regenerate, converted, sanctified by the Spirit; and the character of them is, That they do mind the things of the Spirit: The things of the Spirit (i. e.) the things which the Spirit of God commands, suggests, the things which are agreeable to a spiritual nature, holy, and heavenly objects, holy and heavenly ways, and works, the things which belong to the kngdom of God, and the Righteousness thereof; the things which do conduce to the glory of God, and the salvation of their souls: They do mind these things, they do Cogitare, think much of them; they do Curare, lay out their greatest care for them; they do Sapere, relish these things above all other, they are most sweet and delightful unto them: Psal. 4. 6. But Lord lift thou up the light, &c. Psal. 119. 103. How sweet are thy words unto my taste! yea sweeter than honey to my mouth! Cant. 2. 3. I sat down under his shadow with great delight, and his fruit was sweet unto my taste. O what a discovery doth this one trial make: They that are after the Spirit, do mind the things of the Spirit: Many men seldom or never think of the things of the Spirit; God is not in their thoughts, they say unto God, Depart from us, for we desire not the knowledge of thy ways, Job 21. 14. They mind not God, nor Christ, nor Word, nor Soul, nor Heaven, nor Repentance, nor Faith, &c. If they do think of them, it is but carelessly, and coldly, not with any care to get them, not with any affections to desire them, or to delight in them; they are not suitable objects, &c. The things of God, the things of Christ, the thin • s of salvation, the things of the way to heaven they savor them not, they relish them not at all; but their sinful lusts they do mind, on these do their thoughts run, and in these do they take pleasure; and they do mind earthly things, Phil. 3. 19. on these are their affections set; who will show us any good? any earthly bargain, any earthly gain, and earthly discourse, these they savor and relish, &c.

Yea I doubt that many amongst us who presume their estates to be good, have just cause to fear and suspect themselves, because spiritual Ordinances and spiritual Communions, and spiritual Conferences, and spiritual Exercises and Employments, and spiritual Meditations, and Cares, are no way favoury and relishing, and delighting, but rather burthensome, irksome, and displeasing!

O where is a David to be found amongst us! who can say with him, Psal. 119. 97. O how I love thy Law! it is my meditation all the day. And ver. 111. Thy testimonies are the rejoicing of my heart. Where is a Paul to be found! 1 Cor. 2. 2. I determined not to know anything among you, save Jesus Christ and him crucified.

Secondly, They that have the Spirit given unto them, they are presently in opposition or conflict with sinful corruptions abiding or dwelling in them: [Simile.] As you can no sooner put fire and water together, but immediately they are a conflicting with one another: So as soon as any man receives the Spirit of God, which is holy and good, there doth immediately ensue, a commotion, a war, a combat in the soul with it and sinful corruptions; Gal. 5. 17. the flesh against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other, &c.

Before we do partake of the Spirit, all is at rest and peace within us; the flesh (i. e.) sin doth reign and command, and we do willingly yield obedience and service unto its lusts, in the approbation and delight, and execution of them: But when the Spirit of God comes into our hearts, and renews them, now begins the conflict and war, there being in us two natures contrary to each other, and inclinations, and affections, contrary to each other, and motions and services likewise contrary to each other. For the work of Renovation from the Spirit, although it passes through the whole soul and every faculty of it, yet it is an imperfect work; the whole soul is renewed, but not wholly; not a faculty but it hath renewing grace in it, yet so that there is not a faculty but it hath sin also abiding in it: And hence doth arise the Spiritual conflict from the presence and cohabitation of two such utterly different, and irreconcilable adversaries as grace and sin, the Spirit and the flesh.

Paul found this within himself, Rom. 7. and so doth every regenerate person in the world: The Spirit kindles such a war in a man, renewed self against his sinful self, as will never be quenched nor ended until his course be finished, and his life ended.

Thirdly, They that have the Spirit given unto them (for that very reason) shall meet with most deadly opposition from men destitute of the Spirit, though we be civil, and courteous, and friendly, and helpful, if we be born of the Spirit, &c. Gal. 4. 29. as then he that was born after the flesh, persecuted him that was born after the Spirit, even so it is now. Here is Ishmael born after the flesh (i. e.) an ungodly and wicked wretch; and here is Isaac born after the Spirit (i. e.) according to the promise of the Spirit, and according to the powerful and gracious renewing of the Spirit, and presently he is persecuted by Ishmael.

That must needs be good which Nero persecutes; so he must needs be good, he must needs have the Spirit of God, against whom all the scoffings, and mockings, and reproaches, and persecutions of the wicked are raised.

Fourthly, They that have the Spirit, do walk in the Spirit, and after the Spirit; you read those expressions, Gal. 5. 25. and Rom. 8. 4. We walk not af • er the flesh, but after the Spirit: Now as to walk after the flesh, is to set an • order the course of our life after our corrupt reason, and wills, and affections, following them as our guides; so to walk after the Spirit is to dispose and order our conversation according to the rules and motions of the Spirit, so to lead our lives, and move on in our courses, as the the Spirit of God doth teach us in the Word, and stirs us up inwardly to follow.

Thus doth everyone who hath the Spirit of God; he walks after the Spirit, his conversation is in heaven, Phil. 3. 20. His course of life is the course of new obedience, that newness of life which the Word sets forth: He walks not as the men of this world walk, nor according to his own lusts in the times of his ignorance, but before God in Holiness and Righteousness; for by the Spirit he is sanctified to obedience, 1 Pet. 1. 2.

• 1. He prays with David, Psal. 119. 133. Order my steps in thy Word. Ephes. 5. 10. Proving what is acceptabe to the Lord.
• 2. For the paths: Psal. 119. 101. I have refrained my feet from every evil way. Ver. 8. I will walk in thy statutes. Isa. 26. 7. The way of the just is uprightness.
• 3. For the end, so as to advaace the Kingdom, and advance the Gospel: a living unto the Lord.

Fifthly, They that have the Spirit, are spiritual worshippers: The true worshippers shall worship the Father in Spirit and truth; for the Father seeketh such to worship him; God is a Spirit, and they that worship him, must worship him in Spirit and in truth, John 4. 23. 24. So Paul in Rom. 1. 9. God is my witness whom I serve with my spirit in the Gospel of his Son. Phil 3. 3. We are the circumcision which worship God in the Spirit.

Beloved, take these two things for certain truths. viz.

1. Carnal men are but carnal worshippers; a form of worship satisfies them, bodily service, outward performance: Isa. 29. 13. This people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, &c. Jer. 12. 2. Thou art near in their mouth, and far from their reins.

2. But spiritual men (or men of the spirit) are spiritual worshippers, they do worship God in spirit.

Object. But you will say, What is it to worship God in spirit?

Sol. I answer, to worship God in spirit, is

First, To have our inward man taken up, employed, and acting in all those Religious duties which we do owe, and which we do present unto him. As when we draw near to him in prayer, for power to repent, to believe, to obey, &c. not only our mouths do pray, but our very hearts also do pray, and our prayers are the lifting up of our hearts: Unto thee, O Lord, do I lift up my soul, Psal. 25. 1. (Let us lift up our hearts with our hands unto God in the heavens, Lam. 3. 41.) And the very desires of our souls, Isa. 26. 8. The desire of our soul is to thy name. And when you come to him in confession of sins, not only your lips do acknowledge them, and condemn you for them, but your very hearts are ashamed of them, and bewail them, and judge them: And so when you come to hear the Word, a bodily presence doth not satisfy you, but your hearts do come with your bodies, and your hearts do hear, and your hearts are ready to receive the Word with gladness and fear.

Secondly, To have an edge upon our hearts in the services of God, a kind of heavenly vigor and strenuousnesse, so that our souls do come in to it with all the actual strength which they have for the present.

Indeed a Christian hath sometimes a stronger and quicker keeness of spirit than he hath at other times, but still he puts forth (as least in his desires and endeavors) what power he hath in his communion with God: As he seeks God with his mouth, so he seeks him with his whole heart: Psal. 119. 10. With my whole heart have I sought thee; he doth not serve the Lord with a cold, formal, indifferent spirit, but as the Apostle speaks, Rom. 12. 11. He is fervent in spirit, serving the Lord: He prays and hears fervently, and repents fervently, and believes fervently: 'It is true that he falls very short; yet what he doth to the Lord, he doth the same in good earnest, it is his work, and his business; and if he finds it otherwise with himse • f, if he finds a dullness and deadness upon his spirit, this troubles him, and he strives to shake it off, by stirring up himself (as the phrase is, Isa. 64. 7. and that of 2 Tim. 1. 6.) and by awaking of his heart and graces (I myself will awake, saith David, Psal. 108. 2.) and beseeching of the Lord to quicken and to enlarge his heart: I will run the way of thy Commandments, when thou shalt enlarge my heart, Psal. 119. 32.

Sixthly, They who have the Spirit of God, are most pleased and delighted in spiritual and vigorous ministrations, which deal most with their spirits, and do in a spiritual power most reach their hearts and spiritual condition. Beloved, this you shall find in experience, that a profane heart cannot endure but always hates and despiseth a spiritual and searching Ministry. A formal heart hath most satisfaction in a formal Ministry. A gracious heart is always best pleased with a spiritual and powerful Ministry, with that Ministry which doth come in power, and in the demonstration of the Spirit, and makes itself manifest unto the consciences of men, which is quick in operation and piercing even to the dividing asunder of the soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart, Heb. 4. 12. and which is mighty through God to the pulling down of strong holds, 2 Cor. 10. 1. Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ, ver. 5. This spiritual Ministry is that with which a spiritual heart doth and can most close. O a Ministry which doth most dive into the heart, and discovers the depth of sin, and the hidden things of the heart, and the secret guiles and hypocrisies of our spirits! And that Ministry which shames our sins most, and rents them out of our bosoms, and makes our souls to loath them! And that Ministry which like a spiritual Adamant draws a heart to Christ, breaking down all the powers of unbelief! And that Ministry which discovers and dashes in pieces all our self-deceits, and all our self-confideace! And that Ministry which presseth and leadeth one to the power of godliness, and to the practical expressing of the virtues of Jesus Christ, and of him that calleth us! And that Ministry which raiseth a drooping soul with spiritual truth, and rules, though never so strict and contrary to flesh and blood! This is a Spiritual Ministry, and this is a Ministry of the Spirit, and this is the Ministry which everyone (who indeed hath the Spirit of God) doth highly prize, doth cordially close with, and desires from his soul to live under: Psal. 139. 23. Search me O God, and know my heart, try me, and know my thoughts. Ver. 24. And see if there be any wicked way in me, and lead me in the way everlasting.

Seventhly, They who have the Spirit, have this property also that they are singularly tender as to that spirit; which appears in four things.

• 1. In no case will they part with the Spirit: Psal. 6. 11. Take not thy holy Spirit from me!
• 2. They are afraid by anything to grieve the Spirit: Ephes. 4. 30. Grieve not the holy Spirit of God by whom, &c.
• 3. If they have grieved him so as to withdraw himself, they are not at rest until the Spirit returns again in his gracious operations and manifestations: Psal. 51, 10. Renew a right Spirit within me. And Ver. 12. Uphold me with thy free Spirit.
• 4. They strive more and more after purity of Spirit, that so that good Spirit may take more and more delight to dwell in his temple.

Thus have I at length finished the Trials and Characters by which we may know whether the Lord hath given his own Spirit unto us.

SECT. III.

2. Use I Now proceed unto a second Use, which shall be of Comfort unto all and everyone unto whom the Spirit of God is given, who do find him in their hearts in any of those works and saving effects before-mentioned; Not without cause doth the Apostle Paul take pleasure in this, I have the Spirit of Christ, and we have received the Spirit of God, and the Holy Ghost is given unto us: Yea Christ himself looked upon the sending and giving of the Spirit to be the Comforter unto his Disciples, as equivalent unto his own presence with them, and as a sufficient cordial against all the troubles of their heart, and against all the temptations of the world.

Quest. But will some say, What benefit and happiness is there by having the Spirit of God given unto us?

Sol. I will answer you 1. In the general. 2ly In particular unto this Question.

1. In the General.

The presence of the Spirit of God within you, it is an infallible evidence of your happiness in the whole estate of it from first to last, from eternity to eternity, from the time past to the time present, and the time to come.

First, For the time past: Beloved, our happiness begins long before we do begin; it begins in the eternal love of God, and in the election of God, before the foundation of the world, Ephes. 1. 4. The Records of election are Records of Eternity; that is the date of writing our names in heaven, and in the book of life: And questionless this is a great part of our blessedness (it is the first stone thereof which is said) that we are (out of a free and an immutable love and purpose) set down and infallibly chosen and ordained for blessedness; of which gracious act the presence of the Spirit is a sure evidence unto us: 2 Thes. 2. 13. God hath from the beginning chosen you to salvation through sanctification of the Spirit. Ephes. 1. 4. He hath chosen us in him before the foundation of the world, that we should be holy.

Secondly, For the time present; it is (you know) a common doubt and debate among serious and solid Christians, whether their present spiritual condition be right and sound? whether or no they have a real relation to God as their Father? and whether Christ be in them of a truth? and verily that estate is really good, and sound, and sure in which there is such a relation and such a profession. Now when the Spirit of God is given, his presence and work are undoubted evidences of him: Rom. 8. 15. We have received the Spirit of adoption whereby we cry Abba Father. Ver. 16. The Spirit itself beareth witness with our spirit that we are the children of God. 1 Joh. 3. 24. Hereby we know that he abideth in us, by the Spirit which he hath given us.

Thirdly, For the time to come; there is reserved for all the people of God in heaven, an incorruptible and undefiled inheritance that fadeth not away, 1 Pet. 1. 4. A Crown of life, Rev. 2. 10. An exceedingly exceeding, and eternal weight of glory, 2 Cor. 4. 17. And of this also is the presence of the Spirit a sure evidence unto us: Ephes. 1. 13, 14. The holy Spirit is the earnest of our inheritance; q. d. The Lord will hereafter give you full possession, he hath promised you no less than an heavenly kingdom, and a glorious inheritance; for you are his Children and Heirs; and to satisfy and assure you of this, he hath given you a pledge or earnest, and that earnest is his own Spirit; in that you have for the present the Spirit of God, this is your earnest that you shall hereafter fully enjoy the kingdom of God.

And now I beseech you tell me, whether the enjoying of the Spirit of God be not very happy and comfortable?

If you look back, by this you know that your names are written in heaven: If you look on your present condition, by this you know that God is your Father, and you are his children; Christ is yours, and you are Christ's: If you look forward, by this also you know that heavenly glory is yours, and shortly you shall perfectl • an • eternally possess it; and all this you may look on as most sure, because God hath given his Spirit unto you.

2ly In Particular:

But let us descend unto particulars, which if we do rightly understand and consider of, we must confess that to have the Spirit given unto us, it is an unspeakable blessing and mercy.

You read in Scripture of several Attributes (if I may so call them) given unto the Spirit, and all of them in relation unto those to whom he is given; And everyone of them respecting their good and benefit all the days of their life; He is called

• 1. A holy and sanctifying Spirit.
• 2. A revealing and manifesting Spirit.
• 3. A strengthening and helping Spirit.
• 4. A restoring and recovering Spirit.
• 5. A comforting and quickening Spirit.
• 6. A dwelling and an abiding Spirit.

1 Fifthly, The Spirit of God which is given unto you is a holy and sanctifying Spirit: He is the holy Spirit of God; Ephes. 4. 30. And the Spirit sanctifies, 1 Cor. 6. 11.

Now there are three comforts from this, that the Spirit of God (within you) is a sanctifying Spirit.

1. He sanctifies you in truth, he renews your very hearts; it is not a formal or deceivable work, but a real and effectual work, which is indeen the new Creation, 2 Cor. 5. 17, 18. the image of God, the life and glory of Christ which shall certainly end in happiness▪ Partakers of the Divine Nature, 2 Pet. 1. 4.

2. He will go on with his sanctifying work, he will begin and make an end: 1 Thes. 5. 23. He will change you from glory to glory, 2 Cor. 3. 18. Though it begins in weakness, he will carry it on in power: This sanctifying work of the Spirit shall move on in the soul as the sun doth in the firmament, from strength to strength; the Spirit within will more and more mortify, and weaken, and destroy the body of sin, and he will be renewing your inward man day by day, 2 Cor. 4.

3. He will still maintain and preserve this sanctifying work against all the rebellions of our corruptions, and against all the assaults of Satan, and will never leave until he hath crowned it with glory.

Secondly, The Spirit of God which is given unto you, is a revealing and manifesting Spirit: He is expressly called the Spirit of revelation, in Ephes. 1. 17. and verily herein doth lie most admirable comfort and joy; yea all our actual soul joy in this life: If all the thoughts and works of grace were hid from us, we should have but sad days all our life long, we should be in perpetual fears and doubts, and complaints: But the discovery of them (which is by the light of the Spirit) makes day with us, makes joy and rejoicing abound within us.

Now there are four things which the Spirit of God (given unto the people of God) can and doth reveal unto them.

First, The presence of Christ within us: Though Christ be in us (for he dwells in our hearts by faith, Ephes. 3. 17) yet we cannot see or discover his presence but by the Spirit: Hereby we know that he abideth in us, by the Spirit which he hath given us, • Joh. 3. 24. To know that Christ is mine, and in me, and that I am Christ's, and in him, cannot be without the Spirit, and this manifestation is from the Spirit; and is not this joy and comfort indeed to know that Christ is in us? Know ye not that Christ is in you, except you be reprobates? 2 Cor. 13. 5.

Secondly, The love of God towards us: 'It is true that God doth love his people with a most gracious love, and with a great love, and with a most kind love; his love is called loving-kindness, Hose. 2. 19. with a love that surpasseth all love: And it is also true, that the apprehension and experience of his love is most sweet and transcendent, Thy loving-kindness is better than life, Psal. 63. 3. And if we could know his love unto us, this would pacify us; and how should we come to taste how gracious the Lord is? by the holy Ghost; Rom. 5. 5. The love of God is shed abroad in our hearts by the Holy Ghost: [Simile.] The love of God is like a fountain that is sealed, it is like a vessel of precious liquor, like that box of ointment, none can open it unto us, none can pour it into our hearts, none can make us see and taste it; he can, and oftentimes doth make us to know that the Father loves us.

Thirdly, The wonderful glory prepared for us; Mark what the Apostle saith, 1 Cor. 2. 9. Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love. Ver. 10 But God hath revealed them to us by his Spirit, for the Spirt searcheth all things, yea the deep things of God; the quality and quantity of future happiness prepared from eternity, and must answer the blood of Christ, &c.

Fourthly, All the precious works of the Spirit, himself with his finger hath wrought in us: Though there be an aptitude in them to manifest and discover themselves, yet we cannot see them without the Spirit: How often are we in darkness? how often in doubts and enquiries, but have I faith? but have I repentance? but have I godly sorrow? but have I the new heart? the tender heart? the humble heart? In truth! [Simile.] Beloved, as there is no seeing of the heavenly bodies but by an heavenly light; so there is no discovering of the graces of the Spirit, but by the light of the Spirit: 1 Cor. 2. 12. We have received the Spirit which is of God, that we might know the things which are freely given us of God.

O what happiness is all this! to enjoy the Spirit of God, by whom we come to know Jesus Christ, and as present in my soul! to know the love of God, and taste the sweetness of it in my heart! to know the future heavenly happiness that is prepared from eternity, and prepared for my soul! and to know all that God hath freely given me in order unto my own eternal happiness!

Thirdly, The Spirit of God which is given unto us, is a strengthening and helping Spirit: 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. Rom. 8. 26. Likewise also the Spirit helpeth our infirmities, &c. Is it not a benefit when one is weak and faint, to find a friend to relieve, to support, assist, uphold, and help him? we are weak, we are fainting, we are oppressed, distressed, burdened, ready to sink, to fail, many times; we know not what to do, and cannot do any good that we would; and now the Spirit of God comes and strengthens our feeble hands, and supports our fainting spirits, and puts out his power upon our hearts, and carries us on in our ways and works: You do find it thus in several cases. viz.

1. Frequently when we are to pray, we are at a loss and cannot go on with the heavenly work; our ignorance, our unbelief, Satan's temptations, and distractions, all these hold us down, and bind us up, and we cannot help and free ourselves: But then the Spirit of God comes in with his strength and with his help, and stirs up our hearts, and enlargeth our hearts, and new desires flow, and groans abound, and aff •• ctions work, and faith works with confidence to the throne of grace, to find grace and mercy to help in time of need.

2. Always in our spiritual warfare with our own corruptions, with Satan's temptations; in these conflicts we feel our own weakness, and their power and violence, so that we many times cry out, O wretched men that we are, who shall deliver us! Rom. 7. 24. Or as Jehoshaphat in another case, We have no might against this great company that cometh against us; neither know we what to do, 2 Chron. 20. 12. And verily we may say concerning our own corruptions, what he spake of his enemies; If it had not been the Lord who was on our side; if it had not been the Lord who was on our side when men rose up against us, then they had swallowed us up quick, Psal. 124. 1,2,3. so if the Spirit of the Lord had not been with us, and if the Spirit of the Lord had not strengthened and helped us, sin had been too hard for us▪ But in those conflicts the Spirit of God hath made us strong, still to pray, still to believe, still to wait, still to resist, and at length to conquer.

4ly, The spirit of God which is given unto us, is a reconciling and a restoring spirit; he restoreth my soul, saith David, Psal. 23. 3. Even the people of God sometimes are circumvented by Satan's temptations, and are overpowered by sin that dwelleth in them (what I hate that do I, saith Paul, Rom. 7. 15.) They do many times fall very grievously, and sadly, and are not able by their own strength to rise again, but there they lie with their weakness, and losses, and complaints, and tears: Now in this condition, the Spirit of God puts forth his hand, and recovers, and raises them up again; he doth not leave them when they are fallen, but by the power of his assisting grace

1. He awakens them out of their sleep, by a quick conviction upon their consciences, to see the great evil which they have done: I have sinned, saith David, as soon as Nathan said, Thou art the man, 1 Sam. 12.

2. He melts their hearts into singular grief for that evil which they have done: David watered his couch with tears, Psal. 6. 6. And Peter goes out and weeps bitterly, Luk. 22. 62. he makes them to mourn, and to be ashamed, and to loath themselves.

3. He stirs up their hearts to confess and acknowledge their sinnings, and to judge themselves before the Lord for their unfaithful dealings, and unworthy walking, and likewise earnest wrestlings, and strivings with the Lord by prayer for pardoning mercy, and restoring grace, and a more steadfast spirit: Psal. 51. 9. Blot out all mine iniquities. Ver. 10. Renew a right spirit witbin me. Ver. 12. Uphold me by thy free spirit.

4. He enables them by faith to lay hold on Christ to be their peace, and to make Reconciliation; and thus doth the Spirit of God recover and restore their fallen souls, and assures them that their sin is pardoned.

Fifthly, the Spirit of God which is given unto you, is a comforting Spirit: Christ himself calls him the Comforter, Joh. 14. 16. and you find him actually comforting the people of God: Acts 9. 31. They walked in the comforts of the Holy Gh • st. He is called the Comforter by way of Eminency and Excellency; there is no such Comforter as the Siprit of God, Psal. 77. 2. For

1. He can comfort your very souls with proper comfors and consolations: Thy comforts delight my soul, Psal. 94. 19.

2. He can comfort you against all your discomforts; 2 Cor. 1. 4. Who comforteth us in all our tribulations.

• 1. From Conscience.
• 2. From the Devil and the world.
• 3. From Providence, when it seems to be cross to us.

3. He can comfort you under all absences; when there is neither Father, nor Mother, nor Husband, nor Wife, nor Child, nor Friend, nor Land, nor House, yet he can comfort you; he alone can show you the salvation of the Lord, speak peace and joy, and assure you of mercy, and cause you to rejoice in believing; Psal. 27. 10. When my Father and my Mother for sake me, then the Lord will take me up.

4. He can comfort you, and none can hinder him, nor men, nor Devils, nor fears, nor doubts; for he can create you peace, and create you joy, and create you comfort; he himself alone is a sufficient cause of comfort.

Object. How so? how doth the Spirit comfort?

Sol. 1. By opening all the springs of comfort unto you, the fountain of mercy Zech. 13. 1. the Fountain of grace, the Fountain of the blood of Christ, and of justification: 1 Joh. 2. 1, 2. Rom. 5. 11. We joy in God through our Lord Jesus Christ, by whom we have received the atonement.

2. By actuating your faith, to behold all these fountains of joy, and to dig water out of the wells of salvation, and making you to suck the breasts of consolation.

3. By applying them to your very souls, clearing and witnessing your right unto them, your propriety in them, that Christ died for your sins, that God is reconciled to your souls, that you are justified and accepted unto life, and that you are the children of God, Rom. 8.

4. By enabling conscience to testify; 2 Cor. 1. 12. Our rejoicing is this, the testimony of our Conscience, that in simplicity and godly sincerity we have had our conversation.

Sixthly, The Spirit which is given unto you, is dwelling and an abiding spirit in all the people of God: Rom. 8. 11. By his Spirit that dwelleth in you. Joh. 14. 16. I will pray the Father and he shall give you another Comforter that he may abide with you forever: He will be mortifying your sins, perfecting your graces, conquering your temptations, subduing your corruptions, helping your weaknesses, comforting your consciences, leading you on in your journey, until you come to the end of your faith, even the salvation of your souls.

As Jesus Christ accomplished all the works for which the Father sent him; he gave not over until he had finished all of them: so doth the Spirit of God, who is sent and given unto us; he proceeds and goes on with all the works for which he is given unto us, and that is to communicate and apply unto us all which Christ hath purchased for us, even grace and glory, even life, and eternal life.

Thus have you heard 1. The Discoveries of the presence of the Spirit: 2ly The Benefits and blessedness in the enjoyment of that Spirit.

SECT. IV.

3. Use I Now proceed unto a third Use which shall be of relief to tender and weak Christians, who are full of tears, and sadness, because they can find no discoveries of the presence of God's Spirit within them, or at most very weak and feeble pulses and appearances thereof: That which I would say for the support of those weak persons, I shall set down in five Conclusions.

First, One may have the real presence of the Spirit, and yet sometimes have no sensible discoveries of his presence, as to his own apprehension: As

1. In the time of desertions when the Lord hides himself from the soul, and draws off, and leaves it a while to sit in darkness and in silence; in such a case though there be actings of the Spirit, and puttings forth tears and groans, and complaints (Will the Lord cast off forever? will he be favorable no more? Psal. 77. 7.) yet the deserted soul discerns them not in a Relative way, as working testimonies of the presence of the Spirit.

2. In time of great transgressions: Then the Spirit as is it were in a swoon, and the light appears not, and confusion and darkness rise upon our graces; David in his great transgressions looks upon all as lost, and therefore prays that the Lord would not take his holy Spirit from him, Psal. 51. 11.

Secondly, One may have the Spirit of God within him, and yet sometimes (as to his own thinking) the discoveries may be rather that he hath not the spirit, than that he hath; Job saith of God, he holds me for his enemy, Job. 13. 24. And David saith, cast me not off, Psal. 43. 2. And the Church saith, my God hath forsaken me, Isa. 49. 14.

This is our condition in the times of vile temptation, and in the time of sad melancholy, and there is no grace in me, no faith, no love, softness of heart, no ability to pray,; all was but hypocrisy, there was never anything in truth wrought within my soul.

Thirdly, There are comforting discoveries of the presence of the Spirit; and there are proper and respective discoveries of this presence as to our present ways, and works, and needs: Perhaps you have not the manifestations of the spirit in the effect of peace, and joy, and assurance, and yet you may have the manifestations of the Spirit in the effects of mourning for sin, and conflicting with it, and prayer against it, and to walk uprightly: Perhaps you find not the presence of the Spirit discovering himself in strong and powerful actings in your souls, and yet you may find the Spirit discovering himself in making you to hunger after Christ: Perhaps you find not the Spirits presence in raising your hearts with his testimony, and yet you find his presence in humbling your hearts for the sins into which you are fallen. Perhaps you do not find the presence of the Spirit in delivering you from temptations, but yet you find his presence in up • olding of you against temptations.

Fourthly, There are many things which may befall us in our Christian race and course, which yet are not sufficient grounds to conclude that God hath not given unto us his Spirit. e. g.

1. Afflictions, losses, and crosses in outward things, you may not from these conclude that God hath not given you his Spirit; Because

• 1. The Lord doth correct every son whom he loveth.
• 2. The most holy persons have been afflicted; Job was so, so was Jacob, so was David.
• 3. These are sent for the trial of our faith and repentance, &c. and for the improvement of them.

2. Oppositions from wicked men, by reproaches, and slanders, and threatenings, and injuriousness, these are so far from aproving that we have not the Spirit, that they rather do demonstrate his presence and work in us: Gal. 4. 28. We brethren, as Isaac was, are the children of promise. Ver. 29. But as then he that was born after the flesh, persecuted him that was born after the Spirit, even so it is now. 1 Joh. 3. 12. As Cain who was of that wicked one, and slew his brother; and wherefore slew he him? because his own works were evil, and his brothers righteous. 1 Pet. 4. 4. They think it strange that you run not with them to the same excess of riot, speaking evil of you.

3, Inward motions of sin, and outward temptations from Satan: They have and do befall the best of Saints; Paul found the one in Rom. 7. and the other in 2 Cor. 12. and who of the people of God is free from them?

4. Several diversities upon our own spirits; sometimes a lowliness, a dullness; sometimes great confidence, and someties many doubtings; sometimes rejoicings, sometimes mournings; sometimes an enlargedness of heart, and sometimes a narrowness and restrainedness; sometimes an high elevation of heart, and sometimes why art thou cast down O my soul? sometimes I do believe, and yet sometimes O that I could believe! sometimes I will not fear what man can do unto me? and sometimes I am afraid, and that I shall one day perish by the hand of Saul.

5. Particular wanderings and sinnings, when yet the course of a Christian is holy and upright; in this case we may neither condemn another, nor yet ourselves as utterly destitute of the Spirit of grace, because as a course of sinning ariseth from the want of grace; so the particular acts of sinning may arise only from the weakness of grace.

Fifthly there may be but a very weak measure of grace in a person, who yet hath the Spirit of grace in truth: A Child that is newly born is a living child, and yet he is very weak: Some Christians are but new born babes, as the Apostle calls them, 1 Pet. 2. 2. The graces of the Spirit are sometimes in so weak and so low a ebb, that they are compared to a bruised reed, and to smoking flax, and to the dawning of of light in the morning, and to a grain of mustardseed, and to a little leaven in the lump.

Now here I would show you three things.

• 1. How one may know that he hath as yet but a very weak measure of the Spirit of grace?
• 2. How one may know that the weak measure of grace is not false but true grace?
• 3. That no Christian should discourage himself because his grace is weak, but rather encourage himself because grace is sound, although it be weak.

1. Quest. How one may know that he hath as yet but a very weak measure of the Spirit of grace?

Sol. This may be known

First, By the time of the implantation of it; this is a truth, that grace begins in weakness; if a man be but newly converted, his grace cannot be but weak: [Simile.] The Christian at first is but as a plant newly set, and but as a sick man newly recovered, or as the Sun newly risen; although it may seem much unto him, and he may find many stirrings in his spirit, and in his affections; yet this grace is but weak, it hath but little strength in it: [Simile.] As a prisoner who hath been long in captivity and bondage, when he is delivered, his rejoicing may be great, and yet his body may be very weak; so when the Lord converts a man, and so delivers him from the bondage of sin, his heart may exceedingly rejoice in his mercy, that he is translated from death to life, and yet his Spiritual strength of grace is very weak in him.

Secondly, By the strength of corruptions: The stronger that any man's corruptions are, this is a sign that his graces are but weak: I call those sinful corruptions strong, which do often prevail upon us, and lead us captive, which are able to hinder us from doing what is good, and to drive and force us to do that which is evil; nor are we able to withstand this; why this, ariseth from weakness of grace: [Simile.] When it is with us as with a little Child who is ready to stumble and fall at every straw (as we speak) at every stone, at every chip, is not this the weakness of the Child! So when every temptation, every occasion, every strong motion of sin is apt to shake us, and stagger us, and to surprise us, is not grace very weak within us! If this be a truth that sin grows weak, as grace grows stronger [Simile.] (that the darkness is less when the light is clear) then this also holds true, that grace is weak when sin is strong, [Simile.] when grace is like a little light in the midst of much darkness.

Thirdly, by the proportion of actings: Every true grace of the Spirit is of an active nature, it is apt to put forth itself; [Simile.] in this respect it is like all true fire and light which in the least degrees are apt, and do put forth themselves; but they have their different proportions in acting; a little fire acts but little, and a great fire acts much; so weak grace hath but a weak operation, and strong grace stronger operations; weak grace acts most in desires, and most in the will, and most in tears, and most in sighs, and groans; O that I could believe! Lord help my unbelief, answered the father of child with tears. O that I could mourn, that I could obey! To will is present with me, but how to perform that which is good I find not, Rom. 7. 18.

Fourthly, By the mixture of contrary workings; a little of grace, and much of corruption; a little of faith, and much of doubtings; a little of hope, and much of fear; a little of sorrow, and much of hardness; a little of prayer, and much of distraction; a little of zeal, and much of flatness; a little that is done, and much that is undone; a little of knowledge, and much of ignorance; a little heavenly-mindedness, and much of earthliness; a little fire, and much smoke; a little going, and much halting, &c.

Fifthly, By the aptness to live not by faith, but by sense; when God draws up all our helps and hopes into his promises, and puts us now to fetch all our supplies and comforts from his good and faithful Word, Here is my Word that I will pardon your sins; and here is my Word that I will subdue your iniquities; and here is my Word that I will answer your prayers; and here is my Word that I will supply your wants; and I will never leave you nor forsake you; O but because we feel not the assurance of pardon, and because we find not victory over our sins, and because we do not see the answet of our prayers, and because we cannot discern the means and ways how our wants may be supplied, therefore our hearts fail us, and we are troubled and perplexed, and sad thoughts do arise in our hearts, and they are much cast down within us; If it be thus with us, certainly our graces are weak, very weak; the less able are ye to trust an All sufficient and faithful God in his promises, but you must have the portion in your own hands, you must see or else you will not believe, you cannot so steadfastly believe that God's Bond is sufficient, &c. [Simile.] The child is but weak which must still be held by the hand, &c.

Sixthly, By the prevailing of discouragements: If we be apt to be offended and discouraged, this shows weakness of grace; there are discouragements taken from God's dealing with us, as when he delays our suits, and denies some of the requests, and tries, and exercises us with smart afflictions, and suffers temptations to abide on us: From the ways of Christianity, the strictness of them, and the danger by them, and the greatness of them: From men, that wicked men do so vex and trouble us; that good men are so strange and unkind unto us: From ou • selves, that we go on so slowly, and exactly, and uncomfortably, and others get so far before us, and attain so much: Discouragements from any of these show that there is in us but small knowledge, little faith, much fear, and weak grace.

Seventhly, By the presence of censoriousness, of strife, and contentions, and envyings: 1 Cor. 3. 3. For ye are yet carnal; for whereas there is among you envying, and strife, and division, are you not carnal, and walk as men?

2. Quest. How may one know that the weak measure of grace is not false, but true grace, and the very effect of the Spirit of God?

Sol. One may know that there is a true work of grace, although very weak:

First, By his apprehension and love of the image of God, of this work of the Spirit in whomsoever he finds it: His very soul values such a person, and doth close with him, and is knit unto him: 1 Joh. 3. 14. We know that we have passed from death to life, because we love the brethren. Everyone that hath truth of grace, doth highly prize all that have grace, counts them the excellent of the earth, and is most delighted, Psal. 16. 3. and satisfied in the society of such.

Secondly, By the choice of his heart; he chooseth God to be his God, and the ways of God to be his ways; I have chosen the ways of truth, Psal. 119. 30. I have chosen thy precepts. Ver. 173. Although he doth not serve his God in fullness, yet he doth in sincerity; although he cannot walk in his ways exactly, yet in these ways he will walk; he is a servant to none but his God, and traveler in no ways but his.

Thirdly, By the desires of his soul: They are holy and heavenly, and spiritual; though his work is little, yet his desires are great; though his enjoyment ares small, yet his desires are high; and amongst others, there are these five desires where there is truth of grace, viz.

• 1. An earnest desire of God's love and favor: Psal. 106. 4. Remember me O Lord with the favor which thou bearest unto thy people, O visit me with thy salvation.
• 2. An earnest desire of Christ, a hungering and thirsting after him. I will seek him whom my soul loveth, Cant. 3. 3. O that God would give me Christ! O that I could believe! Lord help my unbelief! Mark 9. 24.
• 3. An earnest desire to walk in all well-pleasing before God; O that my ways were directed to keep thy statutes! Psal. 119. 5. they do not keep them, but they desire to keep them; Lord, increase our faith.
• 4. An earnest desire for more grace; as Paul, Phil. 3. 12. I follow after, if that I may apprehend that for which I am apprehended of Christ Jesus. Ver 14. I press toward the mark: A desire of the Word that we may grow thereby, is a sign of the new birth, 1 Pet. 2. 2.
• 5. An earnest desire that he might not sin against his God: Psal. 119. 10. With my whole heart have I sought thee, O let me not wander from thy Commandments.

Fourthly, By the conflicts in himself: Though there be not a present victory, yet there is a present war in everyone who hath truth of grace: Truth of grace will make a man

1. To love the Law of the Spirit of Christ, and to join and take part with his good motions, and directions and commands: The good that I would do, saith Paul; and I delight in the law after the inward man, Rom. 7. 19, 22.

2. To hate and oppose the Law of sin: Though he doth evil, yet he hates it, (what I hate, that I do) and though he cannot subdue his sins, yet he will oppose them: He opp • seth and resisteth the pride, the filthiness, the passions, the frowardness, the hardness, the unbelief of his heart.

Fifthly, By the griefs and complaints of his soul: He is grieved that yet sin hath so much power in him, and cries out, O wretched man that I am, who shall deliver me from the body of this death! and he is grieved that he is so low, and weak, and short in obedience unto his loving Christ! that he can love him no better, fear him no more, trust on him no stronger, and magnify him no more: And he is grieved that he cannot grieve, that he cannot believe, that he cannot walk up to the Rule of Christ, and unto the desires of his soul!

Sixthly, By the endeavors and actings of his soul: He that is weakest in grace, is acting according to the proportion which he hath received: [Simile.] As old father Latimer said to his fellow-sufferer, I am coming as fast as I can brother! So the weakest in grace, he is stirring, and he is doing as well as he can, he is doing his Masters will, and if he could do more, and better service, assuredly God should have it from him; and glad he is if he can mend one.

3. Quest. Why no Christian should be discouraged, because of the weak measure of grace wrought in him by the Spirit of God.

Sol. You should not be discouraged for these Reasons.

First All the graces of the Spirit do begin in weakness; we are at the first but babes in Christ, and then young men, and strong, and then Fathers, 1 Joh. 2. 12. 13 False grace is too sudden and too ripe; it begins where it should end, and therefore it ends usually as soon as it begins: But true grace is first but weak, nevertheless it shall increase.

Secondly, It will not rest so, but gets from weakness to strength, and from strength to strength, as the Sun in the firmament: Prov. 4. 18. The path of the just is as the shining light, that shineth more and more to the perfect day.

Thirdly, The weakest grace doth bring God some honor, it will make a man to honor God inwardly, and outwardly: Rev. 3. 8. Thou hast a little strength, and hast kept my Word, and hast not denied my Name.

1. Inwardly, by setting up his will and authority in the heart, by loving of him, fearing of him, and trusting on him, though but weakly.

2. Outwardly, by abandoning every evil way, by exercis • ng ourselves in godliness, by countenancing the rules and ways of Christ, and walking before God in truth: Even the Children in the Temple cried out Hosanna to the Son of David, Matth. 12. 15. whereupon Christ applied that of David, Out of the mouths of babes and sucklings thou hast perfected praise, ver. 16.

Fourthly, The weakest grace is the workmanship of the Spirit of God: Not only our rejoicing, but our tears; not only our assurances, but our very groans are from him: Rom. 8. 26. The Spirit itself maketh intercession for us with groans which cannot be uttered. So Phil. 2. 13. It is God which worketh in you both to will and to do of his good pleasure. To will any good, this comes from the Spirit of God, as well as to do any good.

Fifthly, The weakest grace is able to unthrone sin, and dispossess Satan, and to set up a throne in the heart for Christ, to hold forth his image, and to conform us to • hrist, 2 Cor. 3. 18.

Sixthly, The weakest graces, and breathings, and actings of it are accepted with God; he owns it, [Simile.] as a Father doth his weak babe, and he regards the offering and services of it; he will not only not despise the day of small things, Zech. 4. 10. and he will not only not only break the bruised reed, and not only not quench the smoking flax, Matth. 12. 20. but he will lovingly and graciously accept of the weakest fruits of weakest graces: Psal. 38. 9. All my desire is before thee, and my groaning is not hid from thee. 2 King. 20. 5. Tell Hezekiah, thus saith the Lord God of David thy Father, I have heard thy prayer, I have seen thy tears. 2 Cor. 8. 12. If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.

Seventhly, The Lord hath a very tender respect unto persons who are weak in grace: Isa. 40▪ • 1. He shall feed his flock like a Shepherd, he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young: You may look up to Jesus Christ your High Priest, who is touched with the feeling of our infirmities, and by him you may come boldly to the throne of grace to obtain mercy to help in time of need, Heb. 4. 15, 16. Mal. 3. 17. I will spare them as a man spareth his own Son that serveth him. Isa. 66. 13. As one whom his Mother comforteth, so will I comfort you. 1 Thes. 5. 14. Comfort the feeble-minded, support the weak. Isa. 61. 1. The Lord hath anointed me to preach good tidings to the meek, he hath sent me to bind up the broken-hearted. ver. 2. to comfort all that mourn.

Sixthly, The weakest grace of the Spirit is a sure evidence that you are in Christ, and it is the earnest penny of your future glory: Matth. 5. 8. Blessed are the poor in heart, for they shall see God. Ver. 6. Blessed are they which do hunger and thirst after righteousness, for they shall be satisfied.

SECT. V.

4. Use. DOth God give his own Spirit unto all his own people? Let them then who have received the Spirit, remember the duties which do in a more special manner concern them: These are first, Negative: secondly, Positive.

1. Negative duties are

First, Quench not the Spirit; this is the Exhortation of the Apostle: 1 Thes. 5. 19. Quench not the Spirit: The Spirit (in this Metaphorical expression) is compared to fire, because

1. Fire lightning upon any combustible matter, it doth burn and consume it: So when the Spirit of God enters into our hearts, he doth waste and consume by degrees all our noisome lusts, and vile affections, and sinful deeds. Rom. 8. 13.

2. Fire doth purge and purify the metals by burning up the d • oss, and by making them more pure and bright: So doth the Spirit of God when he comes into our hearts, he purgeth the heart of sin, and makes us holy, and fit vessels of honor.

3. Fire doth mollify, and soften, and melt the hardest Iron: So doth the Spirit of God the hardest heart, and makes it melt into godly sorrow and fear.

4. Fire doth give light and heat; So the Spirit of God doth enlighten and teach us, and heats us, and warms us, and inflames our hearts with the love of God, and with a power to do his will.

5. Fire doth ascend and mount upward; So the Spirit carries up our thoughts and affections unto things which are above, Rom. 8. 5.

6. Fire doth revive, and as it were put a new life into us, when we are frozen or benumbed: So doth the Spirit quicken and enlarge our hearts when they are oppressed with dullness and deadness.

In these and some other respects is the Spirit of God (with his graces) compared to fire; which may be quenched either in part, as when you suffer it to decay and slack, or in whole when it goes out all together.

There are four ways by which the fire is quenched.

First, By withdrawing and with-holding the fuel which should nourish it: So when we withdraw our ears from hearing the Word, and restrain Prayer, and decline holy society and conference▪ we do now quench the Spirit in his gifts and graces, they will decay, and fall, and die with • n us.

Secondly, By casting on water; though you put much wood to the fire, yet if you cast more water upon it, this will quench the fire: So although you should hear, and pray, yet if you admit gross sins, these will quench the Spirit; they will either totally extinguish, or else extremely dimin • sh the graces of the Spirit. David found it so by his gross sins of adultery, and murder: And Sampson found it so in his looseness with Delilah.

Thirdly, By smothering of it: Though you do not withdraw fuel from the fire, nor throw water upon it, yet if you heap upon it much cold earth, or green wood, this will smother and put out the fire: though you do not decline Ordinances and duties, you do not fall into gross sins, yet if you suffer your heart to be overcloy'd with the things of the world, with the cares and employments of it, these will choke the word, and these will smother and quench the operations of the Spirit within you.

Fourth By neglecting of it: If we do not look unto the fire, and put the Brands together, and stir and blow it up, it will decay and go out: So if we neglect the graces of the Spirit, if we do not stir them up as Paul adviseth Timothy, 2 Tim. 1. 6. shake off the contrary indisposition, and put them out in daily exercise, they will decay, and will be ready to die.

Object. But some will say, Quorsum haec? may a Christian lose the Spirit? fall away from grace? can the work of the Spirit be wholly extinguished? where is then the comfort and the happiness you lately spake of?

Sol. I will not take up (by the by) that debate of total and final Apostaty; only this I say for the present that there is such a latitude and compass in the graces of the Spirit, that as the Christian may rise higher in them, so he may fall and decay much in them.

Take me briefly thus; the graces of the Spirit may be considered

First, In their Root which is Christ: And thus considered, as Christ lives forever, so do the graces of Christ, he dies not, neither shall any Branch Rooted in him die.

Secondly, in their essential habit, or spiritual quality; thus likewise the, are immortal seed, and abiding seed, and living, which shall never be cut off.

Thirdly, In their gradua • measures, and quick operations; herein there may be a decay and quickening: Rev. 2. 4. I have somewhat against thee, because thou hast left thy first love. Ver. 5. Remember from whence thou art fallen, and d • thy first works. Rev. 3. 2. Strengthen the things which remain and are ready to die.

Fourthly, In their sensible and comfortable manifestations; and here likewise they may be extinguished, at least for a time; Psal. 51. 12. Restore unto me the joy of thy salvation: He had lost it by his sinning, &c.

Now the people of God who have received the spirit, they should be careful not to quench him at all, no not in the measures, no not in any degree of grace, not in any one lively operation of grace, not in any one comfortable fruit or effect of grace: O sirs!

• 1. It is an exceeding soily to weaken (may I so express it) the hands of the Spirit, to shake your foundation, to wound yourselves so near the heart: The Spirit is the Spirit of your life and power.
• 2. It is an exceeding folly to loose any of your precious treasures; why! a degree or measure of grace, one dram of it is more than all the world for value?
• 3. It is an exceeding folly to bereave yourselves of your best comforts, and only joys, to turn your day into night, your peace in • o trouble, your hope into fear, your confidence into doubts.
• 4. It is an exceeding injury unto that good spirit and unto your own happiness, &c.

Secondly, Grieve not the Spirit: This duty you have from the Apostle, Eph. 4. 30 Grieve not the Holy Spirit of God, by whom ye are sealed unto the day of redemption: Do nothing which may offend and displease him, or make his abode in you uncomfortable and undelightful: The Spirit hath been the Comforter unto you, you have tasted of his comforts and joys; do not grieve, and offend, and displease him who hath comforted and rejoiced your soul.

Quest. What will grieve the Spirit, that so we may take heed of grieving him?

Sol. There are 〈◊〉 ways by which the Spirit is grieved.

First, When we do not hearken to his motions, and counsels, and commands: This doth grieve a Father, and a friend when his counsels are disregarded and despised: So when the Spirit of God puts us upon holy ways, and works, and we regard not his motions and directions, this doth grieve and offend him? Psal. 95. 10. Forty years long was I grieved with this generation; and what was that which grieved h • m? they would not hearken unto his voice, they erred in their hearts, they would not know his ways.

2. Secondly, When we do hearken to the voice, motions, and counsels of Satan, or our own corrupt hearts, which are contrary to him and his suggestions; as Christ spake in Joh 5 43. I am come in my Fathers Name, and ye receive me not; if another should come in his own name, him ye will receive. This grieved Jesus Christ that the Jews would not receive him, coming in his Fathers Name, and yet they would receive another coming in his own name. [Simile] In like manner it cannot but displease and offend the spirit of God to see his holy and heavenly counsels, motions, commands neglected, and at the same time, the motions, and lusts of of our hearts regarded, embraced and followed: Why? this doth more displease a parent, or friend, that the enticements, and seducemennts of base fellows prevail and take more then his grave, and sound, and loving advice, &c. as Esau went and married the daughter of the Hittites against the mind of his Parents.

Thirdly, When we do any notorious sinful work which is unworthy of men enjoying the Spirit of God, and causeth dishonor and reproach unto him: [Simile.] As when a child doth anything unbecoming his relations, and dishonorable unto his Father: Ye have troubled me (said Jacob to his sons, Simeon and Levi) to make me to stink amongst the inhabitants of the land, amongst the Canaanites, and the Perizzites, &c. Gen. 34. 30. So when men professing the Spirit, do yet walk contrary to the nature and rule of the spirit, they do now trouble and grieve the Spirit: e. g. The Spirit of God is a Spirit of truth, and if we pretending Spirit, embrace or countenance doctrines of lies and falsehoods: • he Spirit of God is a Spirit of holiness, and if we pretending that Spirit, follow and countenance practices of unholiness and profaneness: The Spirit of God is a Spirit of love, and meekness, and peace; and if we pretending that Spirit, yet live in discord, and wrath, and contention; these things are a grief and trouble unto the Spirit of God: 2 Tim. 2. 19. Let everyone that nameth the name of Christ depart from iniquity: So say I, let everyone that nameth the Spirit of Christ, let everyone that pretends to his presence, depart from iniquity.

Fourthly, Especiall do we grieve the spirit, when we do sin against the present works and workings of the spirit: As

1. The present illumination of the spirit which at such a time actually shines upon that work we intend to do, 〈◊〉 discovers it plainly to be evil and offensive, and yet we do it.

2. The strange motions and operations of the spirit striving to with-hold us from our purpose, by arguing and reasoning with our souls, propounding argument upon argument not to do so wickedly: As when a man lies, or swears, or commits uncleanness, or steals against the particular light and present strivings of the spirit, sinful actions thus substantiated, do not only grieve, but do also wound the spirit; these are bitter provocations; Ephraim provoked him to anger most bitterly, Hose. 12. 14. and these are presumptuous sinnings which will cost us bitter desertions, and bitter throws in Conscience, and bitter lamentations, and bitter afflictions (perhaps) all our days, and bitter fears and disputes and questionings in our hearts.

Thirdly, Neglect not the spirit; As Paul to Timothy, neglect not the gift that is in thee, 1 Tim. 4. 14. So say I, neglect not the Spirit himself that is in thee.

And there are two things of the Spirit which we should not neglect. 1. His movings. 2ly. His removings.

First, Neglect not the movings (or motions) of the Spirit, but take hold of them, observe and follow them. You have many times sudden and secret excitations to draw you off more from the world, to prepare for death, to make sure work for your souls, to trust more on God, to walk more evenly and profitably, to redeem the time, to pray and seek the face of God, to do more good in your places, &c. Now do not neglect these motions, do not throw them aside, and do not delay or defer to act them; remember it, you shall be able to do much at that time when the Spirit of God stirs your hearts, if you presently act upon his actings of you, [Simile.] as the ship moves the faster when the Mariner takes the wind and tide; but if you neglect them, the work will be more difficult, and your hearts will be more untoward, and backward, and hardened.

Object. But some will say, It is an hard thing to know what motions are the motions of the Spirit; if we could certainly know them to be his, we would not neglect them.

Sol. You may know the motions which are stirring of you, to be the motions of the Spirit of God, by the conjunction of these Adjuncts.

First, They are holy and heavenly, they do resemble himself; he never moves you to any evil, but only to what is good and spiritual; to get grace, to increase it, to exercise it, to mortify your sins, to beware of all incentives and provecation unto sin, &c.

Secondly, They are conformable to the written Word: All h • s motions are but the setting on of God's commands upon your heart, and lives; he moves you not, and stirs you not to do anything but what the Word of God expressly commands.

Thirdly, They are suitable to your place and condition: The spirit moves to do that good work w • ich belongs to us in our place: He did not move Uzzah to put forth his hand to hold the Ark, nor Uzziah to burn incense; It pertaineth not to thee Uzziah to burn incense unto the Lord, but unto the Priests, the sons of Aaron that are consecrated to burn incense, 2 Chron. 26. 18. He is the Author of order, and not of confusion; he moves men to exercise the gifts which he hath given them, in the places and callings wherein he hath set them.

Fourthly, They are seasonable: He puts in good motions, not to hinder a present good work but to further it; when we are sometimes praying, or hearing, you shall have many good things presented unto your minds which come not from the Spirit of God, but from Satan; for they are put in as diversions and distractions from that good work in hand; but when they are from the Spirit, they are seasonable and helpful: As when you are hearing, and 〈◊〉 , and confessing your sins, all those good motions which drop into you to humble your hearts, enlarge your hearts to attend, to mark, and remember, and to yield consent and obedience, and to take delight to raise heavenly resolutions to walk according to the will of God revealed, these are motions from the Spirit.

Fifthly, They are gentle and spiritually rational▪ men talk of impulsives and violent motions upon their spirits for particular works for the doing of which they can give no religious account or ground; Those are dangerous motions, and are to be suspected and questioned; but the motions of the Spirit are not turbulent, nor violent; though they be strong, yet they are gentle; they are leadings, but not disquieting motions.

Secondly, Neglect not the removings of the Spirit: The Spirit of God (by reason of our spiritual pride, and security, and formality, and other sins) may remove from us (i. e.) you may not find that comfort from him, and you may not find that strength, and assistance, and vigor from him, and you may discern a general Hatness and lowness in your graces and services, they come not off with that zeal, with that delight, with that care, with that love, with that importunity, with that fervency, with that faith as formerly; and you are more ready to fall under temptations, and sinful occasions; you cannot make that resistance which you were wont to do! The Spirit in these cases is removing and withdrawing: And it is a most dangerous folly now to sit still and to be careless and regardless. If a Guard which preserves you, draw off, are you not in danger? are you not exposed to enemies? why? all your strength, support, sufficiency, safety is in the presence of God's Spirit. Therefore take notice of his removings or or withdrawings at any time, and do it quickly, and seriously; for though his removes be not (usually) all at once, yet the oftener he removes, he removes the farther from you; and the farther he removes the stronger will hardness grow upon you.

Quest. Why! what is to be done in this case?

Sol. I will tell you.

First, Search your hearts, and inquire what is amiss, what cause you have given unto the Spirit of God thus to withdraw from you, what harndness, what offense; you may read in Scripture these causes.

• 1. Pride of heart, as in Hezekiah.
• 2. Self-confidence, as in Peter.
• 3. Careless neglect, as in the Church Cant. 5. 6. I opened to my beloved, but my beloved had withdrawn himself. See the cause of this in Ver. 3. I have put off my coat, how shall I put it on?
• 4. Foule transgressions, as in David, Psal. 51. He had almost lost all. Secondly, Then repent; it is the counsel given to the Church of Ephesus which lost her first love, Rev. 2. 4. 5.

Thirdly, Cry out with David, Psal. 51. 11. Cast me not away from thy presence, and take not thy holy Spirit from me. O Lord, I am willing to let my sin go, but I cannot be willing let thy Spirit go! When the spirit is removing, move after him, and lay hold on him with tears, and supplications, and faith, and say, O forsake me not utterly, O return in mercy! revive thy work again in me, and quicken, and restore, and establish me, &c.

Fourthly, Do not injure the Spirit.

SECT. VI.

4. THe fourth Caution which concerns them that have the Spirit given unto them, is this, Take heed you do not injure or wrong the Spirit. Injure the Spirit? will some say; how can any man injure the Spirit of God? A man may injure the Spirit of God four ways.

First, By bearing false witness against the Spirit: Wicked men do injure the spirit by railing and by reviling his gifts and graces; and good men do injure the spirit by denying and disowning of them upon every temptation, and every weakness, and upon every failing: O they have no faith, and no love, and no sincerity of heart, and the Spirit of God never wrought any Renewing work, or saving work in their hearts! and they cannot attain unto those joys and comforts which the people of God do meet with! But beloved! why do we charge the Spirit of God thus foolishly? Is it a small thing for you to weary men, but will you weary my God also? said the Prophet, Isa. 7. 13. So say I, Is it a small thing that you injure another, but will you also injure the Spirit of God? [Simile▪] If a friend should help you out of prison, and heal all your diseases and sores, and furnish you with clothes, and money, and house, and lands, do you not wrong him in saying (upon every discontent) What hath he done? he hath never done anything for me. Why, it is the Spirit of God who hath quickened you from the dead, who hath delivered you out of the power of darkness, who hath renewed and healed your soul, who hath begun every saving grace in your hearts, who hath been your life and strength; and after all this, is it meet for you to say, What hath he done? and he hath wrought nothing for us! nothing? why! how came you to be so sensible of your sins? how came your hearts to be broken and mournful? whence came those desires after Christ and grace? whence came those fervent prayers, and importunate cries? whence came those resolutions to walk with God, and careful endeavors to honor and glorify him? O Christian • ! be humbled for thy rashness, and for thy unthankfulness, and for this injuriousness done unto the good Spirit of God; disown him no more, and deny not any work of his anymore; though it be but little, yet do not disown it; though it be sometimes hidden from thee, yet do not disown it; though it doth many times work but weakly, do not disown it; though it be put sometimes to a stand, though thou dost not in every particular answer the motions and rules of the Spirit, yet do not disown the work of the Spirit; condemn every sinful work which is thine own, but do not deny or dishonor any work that is his.

Secondly, By not crediting the testimony of the Spirit: Beloved, sometimes we do bear witness or give testimony for the Spirit, as when we humbly and thankfully confess his workmanship in our hearts, saying, This is the Lord's doing, this he hath done for my soul, &c. Sometimes the Spirit bears witness, or gives in testimony unto our hearts; he bears witness, saith the Apostle, Rom. 8. 16. that we are the children of God; and concerning this he gives in his testimony, partly by his works of Faith and Regeneration which are to be found in all and only the children of God: And partly by extraordinary assurance, letting in such a lig • t, and evidence, and persuasion which abundantly clears up our Relation, that without doubt God is our Father, and we are his children: If now after both these testimonies in assurance of the Spirit, in after times of darkness, and desertion, and temptation, we call the testimony of the Spirit into question, and charge it for a false delusion, do we not exceedingly injure the Spirit of God, in some sort to make bim a liar, and a false witness?

Object. But we do not do so; and we dare not do so, his testimony is true; only we fear that the testimony which we have found, was not his testimony, but a delusion either of Satan, or of our own hearts.

Sol. O but what if indeed that testimony was not the delusion of your hearts, but the very testimony of the Spirit, which you have challenged and rejected as a delusion, are you not then very guilty of great injuriousness unto the Spirit? And that it was the very testimony of the Spirit of God, may thus appear.

• 1. It was a testimony after deep humblings of the heart for sin.
• 2. It was a testimony after importunate cries and wrestlings for mercy and assurance.
• 3. It was a testimony after your believing, and closing which Christ offered and accepted.
• 4. It was a testimony after the matching of the promises with your souls condition.
• 5. It was a testimony that filled your heart with joy unspeakable and glorious, and with a love most dear and superlative, and with most humble and serious care and diligence how to walk more exactly and cheerfully to the praise and honor of this most gracious God. If it was thus, it was no delusion, it was indeed the testimony of the Spirit; and you have dealt unkindly and unworthily thus to requite him, and thus to disgrace his precious testimony.

Thirdly, By disregarding and slighting the Ordinances of Christ: Some people do think, that because they have the Spirit, therefore there is no need of Ordinances, at least for them; perhaps they hold that the Ordinances may be useful for others who as yet have not received the Spirit, but yet they are needless for them who have received the Spirit: And three places of Scripture they allege for this, Jer. 31. 34. They shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord; for they shall all know me from the least to the greatest of them, saith the Lord. 1 Joh. 2. 27. The anointing which ye have received of him, abideth in you; and ye need not that any man teach you, but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. 2 Pet. 1. 19. We have also a most sure Word of prophesy, whereunto ye do well that ye take heed as unto a light that shineth in a dark place until the day dawn, and the day-star arise in your hearts.

With your favor, I will speak something in 1. Opposition to this Opinion; it is the Opinion of the Libertines of old, and of some now amongst ourselves, who desire and endeavor to subvert the Ministry and the Ordinances of preaching. 2ly. In resolving the true meaning of those places of Scripture.

First, I affirm that God's giving of his Spirit unto his people, was never intended by him to put a period unto any Evangelical Ordinance, or to render them useless unto any of his people: this may be demonstrated thus,

First, From the scope of the Scriptures: All Scripture, saith the Apostle, 2 Tim. 3. 16. is given by inspiration of God, and is profitable for Doctrine, for Reproof, for Correction, for I • struction in Righteousness, that the man of God may be perfect, thoroughly furnished unto all good works, ver. 17.

If the Word of God be given for these ends, For Doctrine to teach us the matter of faith; for Reproof to convince errors; for Correction to condemn sin; for Instruction to show us our duties, and to make us perfect: To beget us: Jam. 1. 18. Of his own will begat he us with the Word of truth: To build us up: Acts 20. 33. I commend you to God, and to the word of his grace which is able to build you up, and to give you an inheritance among all them which are sanctified: then certainly the presence of the Spirit; and the Ministry of the Word are not inconsistent, nor are they to be dijoyned.

Secondly, If the Lord Jesus himself hath instituted some men particularly for his service, and the benefit of his Church, and hath committed the dispensation of Evangelical Ordinances unto them; then no man under pretence that he hath the Spirit, may slight and neglect the Ordinances; but Christ hath instituted some persons in the Church for Ministerial service, &c. Ephes. 4. 11. He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and teachers. Ver. 12. For the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, &c. Ver. 13. till we all come in the unity of the faith, and of the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fullness of Christ. What need of these if the presence of the Spirit without these be sufficient? 1 Cor. 12. 28. God hath set some in the Church, first, Apostles; secondarily, Prophets; thirdly, Teachers. Ver. 29. Are all Apostles? are all Prophets? are all Teachers? To these and not to all, hath he committed the dispensation of the Evangelical Ordinances: 1 Cor. 4. 1. Let a man so account of us as the Ministers of Christ, and Stewards of the mysteries of God. Matth. 28. 19. Go ye and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost. 2 Cor. 5. 19. God was in Christ reconciling the world unto himself, &c. and hath committed unto us the word of Reconciliation.

What, are all these Ordinances instruted, and fixed, and that by the will of Christ, and yet useless for men that have the Spirit of Christ?

Thirdly, What mean those several passages in the Scriptures? Jam. 1. 19. Be swift to hear. 1 Per. 2 2. As new born babes desire the sincere milk of the Word, that you may grow thereby. 1 Thes. 5. 19. Quench not the Spirit. Ver. 20. Despise not Prephesying. Luke 10. 16. He that despiseth you, despiseth me, &c. Isa. 59. 21. This is my Covenant with them saith the Lord, my Spirit that is upon them, and my Spirit which I have put within thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord hence forth forever.

Fourthly, If the Spirit be given unto us to make the Ordinances effectual unto us, then his presence should not take us off from Ordinances, but the Spirit is given to make the Ordinances effectual, they are so far life unto us, as the Spirit gives life unto them: 2 Cor. 3. 16. The Spirit giveth life.

Secondly, Having spoken these things, I shall now look upon those forementioned Scriptures, and see whether they conclude the needlesness of Ordinances after the reception of the Spirit.

Object. Jer. 31. 34. They shall teach no more every man his neighbor, and every man his brother, saying, know the Lord; for they shall all know me, &c. Hence the Anabaptists do conclude that there is no need of Teachers nor Learning.

Sol. First, I would fain know Whether these people have among them a Church of Christ, yea or no? if they have, then I would know Whether they have any Teachers of the Word, and Laborers in the Word and Doctrine, any teaching publicly in their Churches?

Secondly, But to the place of the Prophet, who sets out the difference between the Old Testament and the New. 1. In respect of efficacy, this he lays down in ver. 33. This is the Covenant that I will make with the house of Israel, after these days saith the Lord, I will put my law in their inward parts, and write it in their hearts, &c. 2ly, In respect of Clarity, that in the times of the new Covenant there should be a more clear and plentiful effusion of knowledge than in the old Covenant; for when Christ came, then did the Sun of Righteousness arise, the light of which was sevensold to what the light was before his coming: they before his coming had but a dark knowledge, those after his coming had a more clear and full knowledge.

Object. True, and they had so much knowledge, that they needed not to be taught, they shall no more teach.

Sol. That expression is not to be taken literally and absolutely, as if those that live under the Gospel should need no teaching at all; for we read an express promise (relating unto Gospel-times) to the contrary: Isa. 2. 3. Many people shall go and say, Come and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths; for out of Zion shall go out the Law, and the Word of the Lord from Jerusalem. But the words are to be taken Restrictively and Comparatively; therefore if you observe them, it is not said only they shall no more teach everyone his neighbor; but they shall no more teach every man his neighbor, saying, know the Lord: So that God doth promise under the Gospel such a measure of knowledge, as that his people now shall not be Alphabetarii anymore; need to be taught the first Principles of the Doctrine of Faith anymore; these they should all of them clearly know, and much more clearly than many or most living under the old Covenant or Testament.

Object. 1 Joh. 2. 27. You need not that any man teach you, but as the same anointing teacheth you of all things, &c.

Sol. The Apostle having in the former words delivered many excellent and comfortable truths, he concludes with a persuasion of their knowledge of, and assent unto them, q. d. you are the people of God, you have received his Spirit, you know these things to be true; I write them unto you not as to the ignorant but knowing Christian; you know them assuredly, the Spirit given unto you hath enabled you to know, and to acknowledge them, so that no man needs to teach you them, &c.

Object. 2. Pet. 1. 19. Unto which you do well to take heed as unto a light that shineth in darkness until the day dawn, and the day star • e arise in your hearts.

Sol. Untill the day dawn (i. e.) Pleniori & apertiori cognition quàm sub legis umbris fuerit.

• 1. He commends the Jews for regarding the Prophetical writings.
• 2. He prefers the Apostolical Writings which had more light in them.
• 3. Until is gradual and not exclusive.

Fourthly, lastly, the Spirit is injured when any do Father upon him their odd Opinions, and wild fancies, and delusions, and sometimes their abominable blasphemies which are not to be named amongst Christians, but with detestation: The Spirit of God is the Spirit of truth, and the Spirit of holiness; and to entitle him unto any errors or wickedness, it is no less then to blaspheme and reproach him.

Fifthly, The fifth Caution which I would commend to you that have the Spirit, is this; Do not envy the gifts and graces of the Spirit in any man, nor speak evil of them: Numb. 11. 29. And Moses said unto Joshua, Enviest thou for my sake? Would God that all the Lord's people were Prophets, and that the Lord would put his Spirit upon them. The Spirit of God gives different gifts unto men to profit withal: 1 Cor. 12. 7. To one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit, Ver. 8. To another Faith by the same Spirit, Ver. 9. And there are different measures of his gifts; some do excel in one gift, and some in another; and this holds true in public persons, and in private persons; & all of us should rejoice in all these manifestations of the Spirit: It should not grieve us that any one is good, nor that he can do good in his private way, or in his public way; nor should it grieve and trouble us if any man hath more grace, or that he can do more good, bring more glory to Christ than we do or can. The end of every Christian is God's glory; now everyone should mind that, and contribute towards that; one man may contribute more, and every man should contribute his utmost towards it; is it not enough if Christ be magnified, and thy soul saved?

Sixthly, You should not be discouraged for any work which God puts upon you, though never so great and difficult; for you have the Spirit of wisdom, and power, and sufficiency to assist you; Zach. 4. 6. Not by might, not by power, but by my Spirit, saith the Lord of Hosts.

2ly Now follows the Positive or affirmative duties for them that have received the Spirit of God.

First, You should express the virtue of the Spirit which abideth in you; you should walk like men of another spirit; especially you should hold out those nine fruits or virtues of the spirit mentioned in Gal. 5. 22, 23. The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance; these you should strive to act in your convesations.

1. Love (i. e.) a loving behavior, especially towards the Godly, nay, and towards all men; you should walk in love, without hatred, and emulation, and envying, and rash suspicion, and censoriousness.

2. Joy (i. e.) such a behavior as sets out a contentedness, and well-pleasedness with our worldly portion; and a cheerfulness and comfortableness in our spiritual relation unto, and portion in God and Christ.

3. Peace (i. e.) such a behavior as exempts us from meddling, and wrangling, and quarrelling, and contentiousness, and turbulency, and tum • ltuousness, and variancies, and that frames us to a quiet, peaceable, and unprovoking inoffensive carriage.

4. Long-suffering (i. e.) we should bear much of the weaknesses and infirmities of those with whom we do converse, and pass by slight injuries, and forgive many a wrong done unto us, as God▪ for Christ's sake hath forgiven us.

5. Gentleness (i. e.) we should behave ourselves towards others in speaking, or looking, or dealing, without p • ide, austerity, insolency, scornfulness, rigidness, in a soft, humble, affable, candid manner.

6. Goodness (i. e.) we should not be hard-hearted, and backward to do good to the souls or bodies of others, but should be ready to distribute, full of the fruits of mercy, and be helpful, and profitable, and merciful to them that need, especially to the distressed members of the body of Christ.

7. Faith (i. e. fidelity, we should be just in our words, promises, and in all our dealing with men, by no means lie, or deceive, or over-reach, or deal with guile, deceitfully, or falsely, but squarely, plainly, and honestly, and righteously.

8. Meekness (i. e.) we should suppress all rash, furious, immoderate, unlawful anger, and frowardness, and perturbation, and passionateness, and strive to manifest that we are in some measure able to deny ourselves, and to bear crosses, and afflictions, provocations, injuries, patiently and contentedly.

9. Temperance (i. e.) we should not excessively lay out our cares and labors for any worldly thing, whether honor, or riches, or pleasures; but be soher in the desire and use of all the earthly blessings which God hath given unto us.

Secondly, you should be wonderful thankful unto the Lord for giving of his Spirit unto you: Paul takes special notice of this mercy, and often speaks of it: We have received the Spirit of God, and he hath given unto us his holy Spirit, and his Spirit dwelleth in us, &c.

There are four things for which God is eternally to be blessed: viz. 1. For his free grace and love. 2ly For his Christ. 3ly For his Gospel. And 4ly for his Spirit.

Quest. And why for his Spirit?

Sol. Because, what you are in relation to God, you are by the Spirit.

First, Are you in Christ? this is by the Spirit; are you new creatures, born again? this is by the Spirit: are you delivered from Satan and your sinful corruptions? this is by the Spirit.

2. What you can do, this comes from the Spirit: Can you mourn for sin? can you pour out your hearts in Prayer? can you at any time trust in the Name of the Lord? can you look towards his holy place in times of desertion? can you deny yourselves? can you do the will of God? can you suffer the will of God? all your spiritual strength is from the Spirit.

Thirdly, Have you any discoveries of the Love of God? have you any clearness of the love of Christ? and of your propriety in him? have you any satisfying evidences of your present relation to God? have you any sealings and assurances of future blessedness? have you ever tasted of joy unspeakable and glorious? of a peace that passeth all understanding? of recoveries out of sin? of sweet refreshings under troubles of conscience? then bless the Lord who hath given his own Spirit unto you?

Thirdly, you should improve the Spirit that is given unto you, and make use of him.

• 1. For works which he can do, but hath not yet begun within you.
• 2. For works which he hath begun, but hath not as yet perfected and finished within you.

First, For works which he can do, but (perhaps) hath not yet begun within you. He hath begun the work of humiliation, and of vocation, and of union, and of regeneration; but then (perhaps) there are other works wanting; you have found him an healing Spirit, but did you ever find him a sealing Spirit? you have felt the power of his grace, but did you ever taste the sweetness of his joys? you have found him a regenerating Spirit, but did you ever find him a witnesting Spirit? Now improve your interest in the Spirit for these soul-renewing works which you long for, but never yet found; why, be • eech the Lord to give you the Spirit of Joy as well as the Spirit of Faith; the Spirit of Peace, as well as the Spirit of Holiness; the sealing and witnessing Spirit, as well as the renewing and changing Spirit▪ The Spirit of gladness as well as of mourning; Say unto my soul, I am thy salvation: Be of good comfort, go in peace, thy sins are forgiven thee. Thy heart is ready to sink and break for want of comfort, why! Go to the Lord, Lord comfort my soul; thou hast promised joy and comfort to thy people, and biddest thy Ministers to comfort them; O comfort me with thine own Spirit! it is his work, it is his Office to be the Comforter, &c.

Secondly, For the works which he hath begun, but hath not as yet perfected and finished within you; as all the works of grace, of knowledge, of faith, of love, &c. be not content with a little of these, but (as the Apostle exhorts in Ephes. 5. 18.) Be filled with the Spirit; labor to increase and abound in all fruits of the Spirit: Psal. 92. 13. Those that be planted in the house of the Lord, shall flourish in the house of our God. Ver. 14. They shall still bring forth fruit in old age, they shall be fat and flourishing.

Here I will briefly answer two Questions.

1. Quest. One is, Why they that have the Spirit of grace, should strive to increase and to abound in grace?

Sol There are five Reasons for it.

First, This will testify the truth that is in them: That they have the graces of the Spirit: indeed there are three things (amongst many others) which do testify grace in truth. 1. One is Power. 2. The second is Growth. 3. The third is Perseverance.

Dead things, and Artificial things have no growth, q. because they have no life: Every branch in me that beareth fruit, the Father purgeth that it may bring forth more fruit, saith Christ, Joh. 15. 2.

Secondly, Yea and this testifies that the Spirit is in you of a truth; for the Spirit changeth us from glory to glory, 2 Cor. 3. 18. When the Spirit changeth us at the first from sinfulness to holiness, this is a glorious change (for as the natural estate is vile and inglorious, so the renewed and sanctified estate is an excellent and glorious estate) and when the Spirit begins a glorious change, he proceeds and makes it still more glorious; the spirit changeth us from glory to glory: Grace makes us glorious, and more grace makes us more glorious; the more grace, the more glory; and where the Spirit of God is, there he carries on his work from glory to glory.

Thirdly, The more that ye do grow in the graces of the spirit, the greater and fuller is your conformity unto Christ! Grace is in Christ as in a Fountain, and perfection, as in a pattern: Now the more you have in answerableness to the pattern, the fuller is your conformity; a little grace in us resembles that grace which is in Christ; [Simile.] But as those who lived under the Old Testament, had some glimpses of Christ, but they that lived under the New Testament had a more clear knowledge of him, face to face: So they that have but a little of grace, there is some resemblance and manifestation in them of the image of Christ; but they who are high in grace, they are nearer to Christ in the resemblance of his excellent perfection of holiness, and to speak plainly, there is much more of Christ in them.

Fourthly, The more you obtain in the proportion of grace, the greater Revenue of honor will you be able to bring in to God: I told you that the weakest grace can enable you to bring God some honor; why then much grace can help you farther in that service, it can set up his Name on high: A little Faith can honor God, but a strong Faith (such as Abraham's or Moses's) will bring more honor to his goodness and faithfulness; a little love will make you to do something for Christ, but much love will make you do much more: The more grace that you attain, the more gloriously will you shine in your conversation, and in all the fruits of Righteousness, with more fullness, evenness, and stedfastness, and all this glorifies your Father which is in heaven.

Fifthly, You yourselves would gain more, if your graces were increased more. e. g. You would certainly find more peace in conscience, and more freedom from slavish fears, and doubts, and more confidence in your accesses to God, and more sweetness in the Ordinances of Christ, and more enlargement of heart in all your communions with God, and more wisdom and strength against the temptations of Satan.

2. How may one know that he hath much of the Spirit of God in him? that grace is increased and raised, that he is more spiritual?

Sol. You may know it thus.

First, If you be more humble: The more pride, always either no grace, or very little; but the more humility, still the more grace; mark the Records in Scripture, and you shall find the most excellent in grace have been the most eminent in humility, e. g. Abraham, Jacob, Moses, David, Paul, &c. For much grace, 1. Discovers most wants. 2ly Most failings. 3ly Most self-insufficiency. 4ly Most self-unworthiness. 5ly That all our receptions are from mere grace and mercy.

Secondly, If you be more exact in your walking, giving no just occasion either of offense to the weak, or of grief to the strong Christians, or of reproach to them that are without. A man that can order his conversation, so as good men are edified by him, and wicked men have their mouths stopped, or cannot speak ill of him without lying, he hath a great measure of grace.

Thirdly, If a man be able to drink of the cup which Christ did drink, and to be baptized with the baptism wherewith Christ was baptized (Mat. 20. 22, 23.) this man hath got on far in the work of grace: The more able that you are to suffer reproaches, and losses, yea death itself for Christ, the greater is your faith, and the stronger is your love; when you can rejoice in tribulations, bear the reproaches for Christ, taking the Cross as your Crown, and triumph that ye are counted worthy to suffer for his Name.

Fourthly, If you be able to govern your tongues with wisdom, and meekness, and grace, and truth, this is a sign that you are strong in grace: Jam. 3, 2. If any offend not in word; the same is a perfect man.

Fifthly, The less careful we are for outward things, and the more able we are to trust God, and to look on his Promises, with as much cheerfulness as others do only in their performances: If we can bless and praise God when he takes away, as well as when he gives: Psal. 56. 10. In God will I praise his word, in the Lord will I praise his word.

Sixthly, The more compliance with, and contentedness in all the changes which do befall us in our journey to heaven in these days of our pilgrimage, certainly this declares a presence of much grace: The Lord saith of Job that there was not a man like him in all the earth, he was eminently good and upright; and he it was who blessed God in his great changes: Job 1. 21. The Lord gave, and the Lord hath taken away, blessed be the Name of the Lord. Chap. 2. 10. Shall we receive good at the hand of God, and shall we not receive evil? See Paul that strong Christian, Phil. 4 11. I have learned in whatsoever estate I am, therewith to be content. Ver. 12. I know how to be abused, and I know how to abound; everywhere, and in all things I am instructed, both to be full, and to be hungry; both to abound, and to suffer need.

Fourthly, A fourth duty which concerns you who have received the Spirit, is this; your hearts should be more earnestly and fixedly, and entirely carried unto, and laid out for spiritual things; spiritual objects, and treasures should be of more value with you, and they should draw out your thoughts and affections to the utmost: other things should be of small account with you: If the Spirit be in you, then the things of the spirit should be in you: as wickedness is in the wicked man, and the world is in the worldly man, so should spiritual things be in a man of the Spirit: In him, i. e. his heart, still in the mindings of his heart, and in the projects of his heart, and in the cares of his heart, and in the desires and longings of his heart, and in the delights and satisfactions of his heart; he should be wholly given up to them, and his soul should be resolved into them: Psal. 73. 25. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. The spiritual man should be so addicted to spiritual things, that he should spiritualize all things; he should spiritualize the world, and all his dealings in the world, and he should spiritualize all the comforts of the world (look on them as from his God, and raise his heart more to God, have much more delight and sweetness in him) he should spiritualize all the afflictions and troubles of the world, learn Righteousness, and more holiness by them, and more to live by faith: Nay, he should spiritualize all his fails, grow more fearful, selfdenying, mournful, watchful; fruitful; well, he should spiritualize his conference and converse with all men; edifying the good, and admonishing the wicked, comforting the weak, supporting the feeble: But to the main thing, his heart should lay out itself for spiritual things: O more of the favor of God, and more of Jesus Christ, and more of the fruits of the Spirit, &c.

• 1. The great Promises are of th • se.
• 2. And the Promises of them are only unto you.
• 3. They are the best portion, and your best portion, and your only portion.
• 4. These are eternity, or for eternity.
• 5. The Spirit is given unto you to carry out your hearts for these.
• 6. These are most suitable to a spiritual nature.

Now in the desires of spiritual things, remember to

• 1. Desire grace infinitely more than gifts.
• 2. Desire strength and power more than joys and comfort.
• 3. Desire the means as well as the end.
• 4. Desire all for the honor and glory of God.

SECT. VII.

5. Use. DOth God promise to give his Spirit unto his people? Then let us all be persuaded to look after this great gift of God, not to content ourselves under the want of it, but by all means to obtain it: For the managing of this Use I will present unto you 1. Some Motives to excite us. 2ly Some Means to enjoy.

1. The Motives to look after the Spirit of God. e. g.

First, The Spirit and Christ come always together: If any man hath Christ, he hath the Spirit; if any man hath the Spirit, he hath Christ; if any man hath not the Spirit, he hath not Christ; Christ and the Spirit ever go together: Should not this provoke us to strive with God for his Spirit; what sinner on earth would not have Christ? what will become of us without Christ? how happy is every soul in the enjoyment of him? how miserable in the want of him? how longing are the hearts of some for Christ, and for the knowledge that Christ is their Christ? But if the Spirit of God be yours, then the Son of God is yours: Here is a double portion at once, a double gift at once, the Spirit of God and Jesus Christ at once: If you mind not the Spirit for the Spirits sake, yet mind the Spirit for Christ's sake; your desires after him, must come from the spirit, and your union with him must come from the spirit, and your knowledge of the person 〈◊〉 propriety or interest in him must come from the Spirit: A man may think he hath Christ, but if he hath not the Spirit, Christ is none of his, Rom. 8. 9. A man may fear that he hath not Christ, 〈1 page duplicate〉 〈1 page duplicate〉 but if the Spirit be given unto him, then assuredly Christ is given unto him; Hereby we know that he abideth in us, by the Spirit which he hath given us, 1 Joh. 3. 4.

Secondly, Forgiveness of sins and the Spirit always are given together: Though forgiveness of sin be one thing, and the Spirit in us another thing, yet they are both given together: A man hath not his sins pardoned, and yet he remains unsatisfied without the Spirit; and a man is not sanctified by the Spirit, and yet his sins remain unpardoned, but both are given together at the same time: 1 Joh. 5. 6. This is he that came by water and blood, even Jesus Christ, not by water only, but by water and blood, and it is the Spirit that beareth witness. 1 Cor. • . 11. Such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of of our God.

It is true, that the blood of Christ is the only meritorious cause of the forgiveness of sins; God forgives our sins for Christ's sake; but then it is as true, that assurance of forgiveness and reconciliation of the Spirit are given together: Hath God sanctified thy heart by his Spirit? assuredly he hath forgiven thy sins. Hath God indeed shown thee mercy in forgiving thy sins, he hath then assuredly given unto thee the Spirit of grace to change thy sinful heart!

Now would you have your sins forgiven? do you look on forgiveness as a desirable mercy? as a mercy of life, and of peace, and of hope; O then get the Spirit of God; God never forgives a man his sins, but he gives his Spirit: Forgiveness of sins is the great deed of mercy written in the blood of Christ, and the giving of the Spirit is the seal of that deed.

Thirdly, The Spirit and excellency always go together: Can we find such a one as this is? a man in whom the Spirit of God is; said Pharaoh concerning Joseph, Gen. 41. 38.

Before we receive the Spirit of God, there is no excellency in us, we are but low and vile, nothing of worth in our hearts; they are wicked, corrupt, and dead in trespasses and sins, and short of the glory of God; nothing of worth in our thoughts, All the imaginations of the thoughts of our hearts are only evil continually: Nothing of worth in our affections, they are set upon evil, and set upon the world; no love of God, nor fear of God, nor desire of God, nor delight in God, nothing of worth in our conversations, they are unprofitable, vile, vain, loose, and dishonoring of God: But when the Spirit of God come into us, then comes an excellency into us, and a true excellency into us: The Spirit of God is styled