The Triumph of a True Christian Described — Edward Elton

The Triumph of a True Christian Described · Edward Elton

VERSE 9.

Now ye are not in the fleſh but in the Spirit, becauſe the Spirit of God dwelleth in you: but if any man hath not the Spirit of Chriſt, the ſame is not his.

OVr Apoſtle hauing in the Verſes before, from the firſt Verſe hitherto, made knowne in generall, how it is with ſuch as are after the fleſh and ſuch as are after the Spirit: that the one ſort ſauour the things of the fleſh, and the other the things of the Spirit: and that the wiſedome of the fleſh is death, and the wiſedome of the Spirit is life: and that the wiſedome of the fleſh is enimitie againſt God, becauſe it neither is, nor can be ſubiect to the Law of God; and thereupon brought in this concluſion, that they that are in the fleſh cannot pleaſe God. In this 9. verſe, he makes application of his doctrine to the beleeuing Romans, and he labours to cheare them vp & to comfort them: and leſt they ſhould be diſcouraged, deiected, and caſt downe, and made ſad by that ſentence of his, that they that are in the fleſh cannot pleaſe God, he tels them for their comfort, that they are not in the fleſh: as if he had ſaid, Howſoeuer I thus ſpeake, and affirme this as a certaine truth, that they that are in the fleſh cannot pleaſe God, yet I am perſwaded better things of you, and I dare boldly affirme this of you, and tell you for your comfort, that you are not in the fleſh. Now ye are not in the fleſh. And he amplifies that by the contrarie, affirming the contrarie of them, that they were in the Spirit, Ye are not in the fleſh but in the Spirit. And againe, he doth not barely affirme this of them, that they were in the Spirit; but he further ſubioynes proofe and confirmation of it, from the inhabitation and dwelling of Gods Spirit in them: he ſaith they were in the Spirit, becauſe the Spirit of God dwelt in them. And leſt any amongſt the Romans ſhould preſume on it, that they were not in the fleſh but in the Spirit and true Chriſtians belonging to Chriſt, on a falſe ground haling comfort to them that did not belong to them, the Apoſtle addes a caueat or a wartch-word, that eueryevery one ſhould looke whether he hauehave the Spirit of Chriſt or no, affirming this in the laſt words of the verſe, that he that hath not the Spirit of Chriſt is none of his: But (ſaith he) if any man hath not the Spirit of Chriſt the ſame is not his. And ſo we ſee the generall matter of this verſe, it containing a particular application of the Apoſtles former doctrine made to the beleeuing Romanes; the Apoſtle affirming this of them, that they were not in the fleſh but in the Spirit, confirming that from the dwelling of Gods Spirit in them, and thereunto ſubioyning a caueat to take heed that none of them deceiue themſelues, but that they ſhould looke to it that they had the Spirit of Chriſt; the Apoſtle affirming this, that if any man amongſt them hauehave not the Spirit of Chriſt, the ſame is none of his.

Now ye are not in the fleſh: that is,Interpretatiō. ye beleeuing Romans are not in the dregs and filth of nature, you are not vnregenerate and in your naturall ſtate and condition. But in the Spirit. The Apoſtle oppoſeth this to that, to be in the fleſh: and ſo the meaning is eaſily gathered, namely this,foreign but ye are regenerate, ſanctified, and ſet into the ſtate of grace. Becauſe or for the Spirit of God dwelleth in you: the originall word is the ſame we hauehave 2. Theſſ. 1.6.2. Theſſe. 1.6. foreign. For it is a righteous thing with God to recompence tribulation to them that trouble you. By the Spirit of God, we are here to vnderſtand the third perſon in Trinity, the holy Ghoſt: and the word God, is here to be taken perſonally for the firſt perſon in Trinitie, God the Father. Dwelleth in you. This phraſe is metaphoricall, borrowed and taken from houſeholders, from ſuch as hauehave their certaine abode and reſidence in a place or houſe, and do there buſie themſelues, and exerciſe their power and authoritie: and it ſignifies the true and powerfull preſence of Gods Spirit, that the Spirit of God is in the faithfull, not onelyonly in his infinite eſſence, as he is in all other things filling heauen and earth, but by his ſpeciall preſence, by the efficacie and working of his Spirit, enlightning them, quickening them, and ruling and gouerning in them throughout, in all the powers of their ſoules, and in all the parts and members of their bodies, as Satan and ſeuen other ſpirits are ſaid to dwell, Matth. 12.45. And ſo the Apoſtles meaning is this, becauſe the Spirit of God is in you, not onelyonly as he is in all other things in regard of his infinite eſſence, but in more ſpeciall manner, euen by his true powerfull working preſence, by the efficacie and working of his grace. But if any man hath not the Spirit of Chriſt. By the Spirit of Chriſt, we are to vnderſtand as before, the holy Ghoſt, who proceeds both from the Father and from the Sonne. And for a man to hauehave him, is to be vnderſtood as before, to hauehave him dwelling and abiding in him, not onelyonly in regard of his eſſence, but alſo by his true and powerfull working preſence, by the efficacie and working of his grace in ſpeciall manner in him. He is none of his: that is, none of Chriſts, he belongs not to him, he is not a liuely member of Chriſt. Thus then the meaning of the Apoſtle in the words of this verſe, is thus to be conceiued.

Now ye beleeuing Romans are not in the dregs of nature, ye are not vnregenerate, in your naturall ſtate and condition: but you are regenerate and ſanctified, becauſe the holy Spirit of God, euen the holy Ghoſt, who proceeds from God the Father, is in you; not onelyonly as he is in all other things, in regard of his infinite eſſence, but in more ſpeciall manner, euen by his true powerfull and working preſence, by the efficacie and working of his grace: but take this with you, if any whoſoeuer he be hauehave not the holy Ghoſt, who proceeds from the Sonne as from the Father, and is alſo the Spirit of Chriſt, abiding in him, not onelyonly in regard of his eſſence, but alſo by his true powerfull working preſence, by the efficacie and working of his grace in ſpeciall manner; he is none of Chriſts, he belongs not to him, he is no liuely member of Chriſt.

Now firſt obſerue we, that the Apoſtle hauing before deliuered generall doctrine, here in this verſe he comes to apply it, & he doth applie it in particular to the beleeuing Romans; both for the comfort of them that were to be comforted, & for the warning of ſuch as might haply applie & appropriate comfort to themſelues which did not belong to them, to looke to the ground of that comfort they tooke to themſelues. Herein we may ſee the heauenly wiſedome of the Apoſtle, and by what Spirit he was guided; but to paſſe by that. From this method of the Apoſtle, and from his manner of proceeding, we are giuen to vnderſtand thus much:

That the right manner of diuiding the word of God is Doct. 1 this:In preaching the word, generall doctrines propounded and proued, muſt be particularly applied to the vſe of the hearers. generall doctrines muſt not onelyonly be propounded and proued, but they muſt alſo be particularly applied to the vſe of the hearers; euen to profitable vſe for their edification. It is not enough in preaching the word of God to deliuer generall doctrines, and to cleare and confirme them by ſtrong euidence of Scripture and reaſon, but application muſt alſo be made of them to the vſe of the hearers, for their inſtruction, for their reproofe, for their comfort, and eueryevery way for their good, as need ſhall require, and as iuſt occaſion is offered. Doctrine taught muſt be applied particularly, by inſtructing, confuting, reprouing, and comforting, as occaſion is offered. 2. Timothie 4.2.2. Tim. 4.2. the Apoſtle layes this charge on Timothie, Preach the word, that is, publiſh the doctrine of the word: and not onelyonly ſo, but ſaith he, Be inſtant in improuing, rebuking, and exhorting, with all long ſuffering and doctrine. Tit. 2.15.Tit. 2.15. ſaith he, Theſe things ſpeake, and not onelyonly ſo, but exhort, and rebuke with all authoritie. And this we find to hauehave bene the practiſe of holy men in preaching the word of God, Iohn Baptiſt Matth. 3. preaching the word, he applies it home to the hearts of his hearers, euen to the hearts of the Phariſes and Sadduces that came to his Baptiſme. Verſe 7.8.9.10.Mat 3.7.8.9.10. O generation of vipers, (ſaith he) who hath forewarned you to flie from the anger to come? Bring forth therefore fruits worthy amendment of life. And thinke not to ſay with your ſelues, We hauehave Abraham to our father: For I ſay vntounto you, that God is able of theſe ſtones to raiſe vp children vntounto Abraham: and now alſo is the axe put to the roote of the trees, therefore eueryevery tree which bringeth not forth good fruite, is hewen downe and caſt into the fire. Act. 2.22. &c. to 37.Thus alſo Peter preaching to the Iewes, Acts 2. he makes application of his doctrine to them in particular, from verſe 22. to 37. he diſcouers to them their particular ſinne in crucifying the Lord of life and glorie, and layes before them their ſinne, with all neceſſarie circumſtances of aggrauation. And to theſe we might ioyne the example of Nathan, 2. Sam. 12. and others clearing and confirming this truth, that in preaching the word, doctrine muſt not onelyonly be taught in generall, but it muſt alſo be applied to the vſe of the hearers, for their inſtruction, reproofe, and comfort, and eueryevery way for their good, as need ſhall require, and as occaſion is offered. And why; there is reaſon for it, as

Reaſon 1 Firſt, this: The Lord hath ordained, the preaching of his word not onelyonly for the edification and the vnderſtanding, but alſo for the information of the iudgement, and for the reformation of the heart and life: euen to bring into captiuitie eueryevery thought to the obedience of Chriſt. 2. Corinth. 10.5. and that the heart may be ſtirred vp to a louelove of God and good things, and to a true hatred of euill.

Reaſon 2 Againe, ſome hearers of the word are in their naturall blindneſſe and hardneſſe, ſome in their carnall ſecuritie, and others ſhrowd themſelues vnderunder hyprocriſie: and therefore they muſt be dealt withall not onelyonly with euidence of truth, but alſo with powerfull application of the truth; that the ignorant may come to the knowledge of the truth; the ſenſleſſe & ſecure be rowſed out of their ſecuritie; and the hypocritical made to ſee their ſinne. And therefore in preaching the word doctrine muſt not onelyonly be taught in generall, but it muſt be applied in particular to the vſe of the hearers, for their inſtruction, reproofe, and comfort, as need requires, and eueryevery way for their good as occaſion is offered.

Ʋſe. 1 And this firſt meets with that kinde of preaching that is onelyonly in generall termes,Preaching onelyonly in generall termes not ſuch as it ought to be. and neuer comes neare the heart and conſcience; as ſome preachers there be, that onelyonly deliuer generall things, and neuer come to particular application: if they do, it is but ouerly: they deale with ſinne as vnskilfull men vſe to meddle with curious workes made by the hand of cunning artificers, nicely for feare of putting ſome thing out of due place and proportion: or as priuate perſons vſe to ſpeake of ſtate matters in generall termes, warily and a far off, leſt they may be intangled in their ſpeech. Such preaching cannot be iuſtified as good and profitable.

Againe, is it ſo that in preaching the word of God,Hearers of the word preached muſt ſuffer not only teaching & inſtruction, but alſo iuſt reproofe and reprehenſion. doctrine Ʋſe. 2 muſt not onelyonly be taught in generall, but it muſt alſo be applied in particular to the vſe of the hearers, for their inſtruction, reproofe, and comfort, & eueryevery way for their good, as need requires, and as occaſion is offered? Surely then hearers of the word muſt ſuffer both teaching and inſtruction, and alſo the word of reproofe and reprehenſion, as occaſion is offered to the Preacher. Men muſt not ſtart aſide when the word is taught and applied to their iuſt reproofe, and when their particular ſinnes are diſcouered and laid before them, and the iudgements of God are iuſtly denounced againſt them: men muſt heare with willingneſſe and patience the word of iuſt reproofe, and not quarell with the affection of the ſpeaker, when they are iuſtly taxed for their ſinnes, and ſay, the Preacher ſpeakes out of ſplene or malice: if they do, it is not onelyonly an argument that their ſoules are poſſeſſed with a ſpirituall phrenſie, but of Gods iudgement imminent and readie to fall on them. When men cannot abide to be touched, but they fret and chafe, and take on, and will hauehave the Preacher ſpeake pleaſing things to them, this is a ſigne they are ſoule ſicke, This iniquitie ſaith the Prophet, Iſay 30.13.14. ſhall be to them as a breach that falleth, both ſuddenly and remedileſſe, like the breaking of a potters pot, which is broken without pitie, and in the breaking thereof is not found a ſheard to take fire out of the harth, or water out of the pit. And conſider we that the word of God truly taught and applied to the heart and conſcience, to the diſcouering of ſinne particularly, it neuer returnes empty; if it worke not godly ſorrow and amendment, certainly it works hardneſſe and impenitencie, it is either the ſauour of life to life, or the ſauour of death to death: and remember withall what Salomon ſaith, Prou. 28.9. He that turneth away his eare from hearing the Law, euen his prayer ſhall be abhominable. He that refuſeth to heate God ſpeaking in his accuſing, condemning, and threatning Law, the Lord will deale with him proportionably, and will in iuſtice turne away his eare from his prayer. Oh then learne we to ſubmit our ſelues, not onelyonly to be taught the truth, but alſo to be reproued, and to be rebuked for any thing that is amiſſe in vsus.

We hauehave hitherto ſtood on the Apoſtles method and maner of proceeding: come we now to the matter of this verſe. And whereas the Apoſtle here affirmes it of the Romans, to whom he writ, that they were not in the fleſh but in the Spirit, Queſt. it may be demanded how the Apoſtle knew this? might not he be deceiued, and erre in his iudgement and opinion touching the Romans? did he know it for certaine that they were not in the fleſh but in the Spirit? Anſwer. Anſw. Doubtleſſe he did, and he was not deceiued in his iudgement; he had the infallible aſſiſtance of Gods Spirit, and he could not erre in that he taught and deliuered; and he knew that the Romans were not in the fleſh but in the Spirit, by the ſpirit of diſcerning that was proper to him and to other Apoſtles.

Doct. 1 The holy Prophets of God and the holy Apoſtles, had an extraordinarie ſpirit of diſcerning,The holy Prophets of God and the holy Apoſtles had an extraordinarie ſpirit of diſcerning. Ʋſe. They might therefore lawfully vſe imprecations againſt particular perſōs. euen a ſpirit of reuelation, by which they could diſcerne who were regenerate, and who were not: who were Gods children, & who were not. Paul was able by the ſpirit of diſcerning to ſee and diſcerne that the ſame faith dwelt in Timothie that dwelt before in his grandmother Lois, and in his mother Eunice. 2. Tim. 1.5. Peter knew by the ſpirit of reuelation, that Simon Magus was in the gall of bitterneſſe, and in the bond of iniquitie: I ſee ſaith he, I deſcerne it well, that thou art in the gall of bitterneſſe, and in the bond of iniquitie. Acts 8.23. And in this reſpect on this ground, the holy Prophets and the holy Apoſtles might lawfully vſe imprecation againſt particular perſons, as Paul did againſt Alexander the copper Smith, 2. Tim. 4.14. Alexander the copper Smith hath ſhewed me much euill, the Lord reward him according to his works. Thus I ſay, the holy Prophets & the holy Apoſtles might do, becauſe they had an extraordinarie ſpirit of diſcerning, and were able to ſee and diſcerne who were incurable enemies of God; & becauſe they were carried with a pure zeale of Gods glory, not mixed with hatred or deſire of reuenge; but this may not ordinarie men do.This may not ordinarie men do. Men that are but of ordinarie gifts, whether Miniſters or others, they may pray againſt the bad cauſe the wicked enemies of God maintaine ſimply and abſolutely; but againſt their perſons they may not pray ſimply, but only with a condition, if otherwiſe the good eſtate of the Church cannot cōtinue, or religion be preſerued. And therfore it is a bold and a monſtrous preſumption in any whatſoeuer they be, that take on them to diſcerne of ſome particular perſons, that they are reprobates, and ſuch as ſhall certainly be damned. Indeed we may ſafely ſay of wicked and prophane perſons, and ſuch as hold on a courſe in ſinne, that they are in a damnable caſe and ſtate, and that if they go on in that ſtate, they are ſure to go to hell: but certainly to determine of their finall ſtate, that is more then any man can do. Some phantaſticke ſpirits take on them by looking on mens faces to diue into their hearts, and then to pronounce them hypocrites and vnregenerate, and ſuch as hauehave not repented of their ſinnes. Though they hauehave no iuſt cauſe otherwiſe to iudge of them, but that they are religious, and ſuch as feare God, yet they ſay they can tell by looking on their faces, that they are hypocrites and vnregenerate. An idle, fooliſh, and wicked conceit; we are but men of ordinarie gifts, we hauehave not that extraordinarie ſpirit of diſcerning that the holy Prophets and Apoſtles had. And if we ſee men outwardly reformed and reſembling Gods children, that they carrie themſelues as the children of God, (they may deceiue vsus indeed) but if they ſo carrie themſelues, we are to iudge of them charitably, and in the iudgement of charitie to hold them to be in the number of Chriſtians: and they that otherwiſe iudge, they know not of what ſpirit they are, as Chriſt ſaid to Iames and Iohn, Luke 9.55. they are carried with a lying and a deceiuing ſpirit.

Now here further obſerue we, that the Apoſtle being guided by the Spirit of God, affirming of the beleeuing Romans that they were not in the fleſh but in the Spirit: that they were in the Spirit: without queſtion the very beſt amongſt the beleeuing Romans had fleſh and corruption ſtill in part abiding in them, and yet the Apoſtle counts them holy and regenerate, and in the Spirit: and his eſtimation and account of them was Gods account, the Lord did ſo eſteeme and account of them; for the Apoſtle ſpake as he was moued by the holy Ghoſt. So the point hence offered is this.

Doct. 2 That the Lord accounteth true beleeuers, his children, in whom there is fleſh and corruption ſtill abiding in part,God accounts true beleeuers holy and ſanctified perſōs though corruption ſtill abides in thē in part. holy and ſanctified perſons, and ſuch as are in the Spirit. Though true beleeuers, Gods children, hauehave fleſh & corruption ſtill in part abiding in them, and ſhall hauehave ſo long as they be in this world, and be but in part ſanctified and in part holy, in regard of inherent holineſſe, yet the Lord is pleaſed to eſteeme and to account of them as holy and ſanctified perſons, and ſuch as are regenerate and in the Spirit. And hence it is that the Lord is pleaſed to ſtile true beleeuers with the name and title of his children, of his ſeruants, of his Saints, and holy ones. Iob 1.8. the Lord giues this teſtimonie of Iob to the diuell himſelfe, that he was his ſeruant: ſaith he, Haſt thou not conſidered my ſeruant Iob? And often we reade of Dauid, that he is called the ſeruant of the Lord, as Pſalme 89.20. I hauehave found Dauid my ſeruant. And the Apoſtles vſually ſtile thoſe to whom they writ, by the name and title of Saints. Rom. 1.7. To all you that be at Rome beloued of God, called to be Saints. 2. Corinth. 1.2.1. Cor. 1.2. 2. Cor. 1.1. To the Church of God which is at Corinthus, to them that are ſanctified in Chriſt Ieſus, Saint by calling. Coloſ. 3.12. Now therefore (ſaith the Apoſtle) as the elect of God holy and beloued. He cals them Saints or holy, that were but in part ſanctified, and in part holy, in regard of inherent holineſſe. Yea we find that ſuch as are ſound and ſincere, and vpright hearted, they are often in Scripture ſaid to be iuſt, and holy, and righteous. Pſal. 32.11. Be glad ye righteous, and reioyce in the Lord, and be ioyfull all ye that are vpright in heart. Prou. 20.7. He that walketh in his integritie or vprightneſſe is iust: he is a iuſt and a righteous man. Iob 1.8. Haſt thou not conſidered my ſeruant Iob, how none is like him in the earth, an vpright and iuſt man, one that feareth God and eſchueth euill? By theſe and many other places of Scripture, we ſee that though Gods children hauehave fleſh and corruption ſtill abiding in them, and be but in part ſanctified, and in part holy, in regard of inherent holineſſe, yet the Lord is pleaſed to eſteeme and to account of them as holy and ſanctified perſons, and ſuch as are regenerate and in the Spirit. For why, the reaſon and ground of this truth is this.

The Lord is ſo good and ſo gracious to his children, Reaſon. as that he iudgeth of them according to the better part, euen according to their regenerate part, and according to the beginning of his renewing and ſanctifying graces that are in them: and the leaſt meaſure of true ſanctifying grace in the ſoule of a true beleeuer, makes him moſt precious in the eyes of the Lord: and the Lord is ſo good and ſo indulgent a father to his children, as that he as it were winkes at their infirmities, and takes no notice of them: no though they be great, he is pleaſed to paſſe by them, as Iam. 5.11. Iob is accounted patient, Ye hauehave heard of the patience of Iob: though indeed Iob had ſore fits of impatiencie, Iob 3.1. And ſo though Dauid had many failings, as in his haſtie purpoſing and ſwearing the deſtruction of Nabal, and in his raſh ſentence againſt Mephiboſheth, yet the Lord paſſeth by them, and giues this teſtimonie of him, 1. King. 15.5. that he did that which was right in the ſight of the Lord, and turned from nothing that he commanded him all the dayes of his life, ſaue onelyonly in the matter of Vriah the Hittite. Now the Lord being thus good and gracious, and thus indulgent to his children, he iudging of them according to the better part: on this ground we may reſolue on this as a certaine truth, though Gods children hauehave fleſh and corruption ſtill abiding in them, and be but in part ſanctified, and in part holy, in regard of inherent holineſſe, yet the Lord is pleaſed to eſteeme and to account of them as holy and ſanctified perſons, ſuch as are regenerate and in the Spirit.

Ʋſe. 1 Now then this doctrine may ſerue as a ground of ſweete and excellent comfort to Gods children,Comfort to Gods children who are much troubled with their ſinfull corruptions & infirmities. euen to ſuch poore beleeuing Chriſtians as find themſelues much encountred & much troubled with their ſinfull corruptions, and ſinfull infirmities. Art thou one that endeuoreſt to pleaſe God? and doſt thou make conſcience of eueryevery ſinne, both in thought, word and deed? and yet thou findeſt in thy ſelfe an exceeding meaſure of rebellious corruption, much ignorance in thy mind, much peruerſneſſe in thy will, and great diſorder in thy affections: thou art troubled and clogged with many ſinfull corruptions and infirmities? Be not thereupon vtterly deiected and caſt downe, and altogether out of heart and diſcouraged; but comfort and cheare vp thy ſelfe with this, that thou being truly ſanctified, though but in part, and in a very ſmall meaſure; yet thou hauing the leaſt meaſure of true ſanctifying grace in thy ſoule, the Lord of his gracious goodneſſe is pleaſed as it were to ouer-looke thy corruptions and thy ſinfull infirmities, and to take no notice of them; and his eye is on that holineſſe and on that grace that is in thee: and though it be but in part, and poore, and weake for the meaſure of it, yet he lookes on that, and in reſpect of that he is pleaſed to eſteeme and to account of thee, as holy, and ſanctified, and regenerate, and as one that art in the Spirit. Indeed thou haſt cauſe to be grieued and humbled for thy rebellious corruptions and ſinfull infirmities; and thou art to groane vnderunder the burden of them, and to labour and ſtriue againſt them continually: yet take heede thou do not becauſe of them denie the worke of grace, and be a falſe witneſſe againſt that grace of God that is in thee, and thinke there is nothing in thee that God likes or is pleaſed withall, becauſe thou haſt many ſinfull corruptions, and many ſinfull infirmities ſtill abiding in thee. No, no, take heed of that, that is the diuels argument, by which he troubles a poore weake Chriſtian; he tels him, thou haſt many ſinfull corruptions in thee, and thou canſt not be freed from them: though thou labour and ſtriue againſt them, yet they ſtill cleaue to thy ſoule, and therefore thou haſt nothing in thee that is pleaſing to God; thou art but an hypocrite, there is no goodneſſe in thee, and the like. Oh take heed of yeelding to Satan in this, and ſo denying the worke of grace that i… in thee: though thou be but in part ſanctified, and in part holy, and though thou hauehave as it were but a dram of true holineſſe, and true grace in thy ſoule, yet the Lord is pleaſed in the riches of his merciemercy, to eſteeme and to account of thee as an holy and ſanctified perſon, as one that art regenerate and in the Spirit. Yea but thou wilt ſay: I doubt whether I hauehave any truth of Obiect. 2 grace in me or no, I find ſuch a meaſure of corruption in my heart and ſoule. How ſhall I know that I hauehave true grace and true holineſſe in me? Anſwer. Anſwer. By this thou ſhalt certainly know it, if thou find in thee a new diſpoſition throughout in thy mind, will, and affections, and in all the powers of thy ſoule, thy mind is not onelyonly enlightened, and made able to ſee and diſcerne what is good and what is euill, but thy heart is alſo changed, and thou doſt now louelove and like good things which were formerly diſtaſtfull vntounto thee; and thou doſt hate and loath euill and ſinne, becauſe it is ſinne and diſpleaſing to God, and euen that ſinne that in former times was beſt pleaſing to thee: and howſoeuer there be much corruption ſtill abiding in thee, much vnbeleefe, doubting, and deadneſſe of heart, and much vntowardneſſe to good things, and a proneneſſe to euill and ſinne, yet thou art diſpleaſed with thy corruptions, and thou doſt deſire to be purged from them, and thou doſt earneſtly deſire grace and ſanctification: yea thy deſire is ſuch a deſire as is ſeconded with a carefull, and conſcionable, and conſtant vſe of all good meanes that ſerue to purge out corruption, and to worke grace in thee. Comfort thy ſelfe, thou art bleſſed, Chriſt himſelfe hath ſo pronounced thee, Matth. 5.6. Bleſſed are ſuch as hunger and thirſt for righteouſneſſe, for they ſhall be filled: Thou haſt true grace and true holineſſe in thee, and though it be but weake and poore for the meaſure of it; and though thy failings againſt thy purpoſe be ſuch as the world takes notice of, and for them accounts thee an hypocrite and diſſembler, yet comfort thy ſelfe on this ground, the Lords eye is on the truth of grace and holineſſe that is in thee, he ſees that, and takes notice of it; and of his abundant goodneſſe and merciemercy, in reſpect of that he eſteemes and he accounts thee as an holy and ſanctified perſon, as one regenerate and in the Spirit; and that may be a great and ſingular comfort to thee: thinke on it to thy comfort.

Come we now to the Apoſtles argument, by which he proues the beleeuing Romans not to be in the fleſh but in the Spirit; in theſe words, Becauſe the Spirit of God dwelleth in you. The Apoſtle proues the beleeuing Romans not to be in the fleſh but in the Spirit, from the inhabitation of the Spirit of God in them; he reaſons thus: The Spirit of God dwelleth in you, that is, the holy Spirit of God is in you in ſpeciall manner, by his true powerfull working preſence, by the efficacie, and by the working of his grace: therefore you are not in the fleſh but in the Spirit. Now from this manner of reaſoning onelyonly note we thus much.

Doct. 3 That the indwelling of Gods Spirit, the powerfull working of Gods Spirit in men,Such as finde Gods Spirit working in them in ſpeciall maner, are certainly regenerate. certainly proues that they are regenerate. Such as find Gods Spirit dwelling in them, and working in them in ſpeciall manner, they may certainly conclude that they are regenerate, and that they are truly ſanctified. And it is a good argument: I find and I feele the efficacie and the power of grace, and the working of Gods Spirit in my heart and ſoule in ſpeciall manner, therefore I am regenerate.

Reaſon. For why, the ſpeciall worke of Gods Spirit in Gods elect, it is their regeneration and their renouation according to Gods image; and where the Spirit of God dwels and works in ſpeciall manner, he transformes into the ſimilitude of his owne image, and he works a new, holy, and heauenly diſpoſition: and therefore the argument muſt needs be good, I find and feele the power of grace, and the working of Gods Spirit in my heart and in my ſoule in ſpeciall manner, therefore I am regenerate, I am truly ſanctified. If then a man or woman deſire to gather and conclude their owne regeneration and true ſanctification on a good ground, Ʋſe. How a man may certainly conclude that he is regenerate.let them looke that it be from the indwelling of Gods Spirit in them, and that they find and feele the power of grace, and the working of Gods Spirit in their hearts in ſpeciall manner: thereupon a man may certainly reſolue that he is regenerate. It is not illumination, nor the common gifts of Gods Spirit, though they be in thee in great meaſure, that will certainly proue that thou art regenerate. No, no, thou mayeſt hauehave the common gifts of Gods Spirit in great meaſure, thou mayeſt hauehave a great deale of knowledge, and that of heauenly things, and be able to ſpeake and diſcourſe of them to others to good purpoſe, and yet be a man vnſanctified. Iudas was a man that had great knowledge, no queſtion Chriſt taught him many good things, and he taught others, yet was he a man vnſanctified: therefore deceiue not thy ſelfe, the diuell will ſuffer any man to ſay, I am regenerate, I am ſanctified. But wouldſt thou proue it, and hauehave ſuch proofe of it as may comfort thine owne ſoule, and ſilence the diuell though he do oppoſe thee: neuer reſt till thou be able to ſay and that truly, I finde and feele the power of grace, and the working of Gods Spirit in my heart and ſoule in ſpeciall manner, and therefore I am regenerate: that is both an holy and a ſure kind of reaſoning, and that will not deceiue thee.

In the next place, we are to marke how the Apoſtle here expreſſeth the being of Gods Spirit in the beleeuing Romans: he ſaith, the Spirit of God dwelt in them. This phraſe and forme of ſpeech offereth to vsus ſeuerall particulars, as firſt this, hence we are giuen to vnderſtand thus much.

That the Spirit of God is in Gods children in ſpeciall Doct. 4 manner.Gods Spirit is in Gods children in ſpeciall manner. The holy Spirit of God is not onelyonly in Gods children as he is in all other men and in all other things, in regard of his infinite eſſence and being, but in more ſpeciall maner, he is in them by his true powerfull working preſence, he as it were buſies himſelfe in them, he is reſident in them, as an houſeholder in his owne familie, as a Lord, and as a commander; and in them he ſhewes forth the efficacie, power, and working of his grace. And hence it is that the Apoſtle ſaith, that true beleeuers, Gods children, are the temples of the holy Ghoſt, 1. Corinth. 6.19.1. Cor. 6.19. Know ye not that your body is the temple of the holy Ghoſt which is in you, whom ye hauehave of God? as if he had ſaid, the holy Ghoſt is in you that truly beleeue, in your bodies, and in your ſoules, by his ſpeciall preſence, making them fit temples for himſelfe; and as in his holy temple he doth more clearly manifeſt his ſpeciall preſence then he doth any where elſe in the world beſides: ſo is he in you, in your bodies and in your ſoules in ſpeciall manner. And to this purpoſe ſpeakes the Apoſtle, 1. Corinth. 3.16.1. Cor. 3.16. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? and verſe 17. the latter end of it, For the temple of God is holy, which ye are. And hence alſo it is that the Apoſtle Peter cals true beleeuers a ſpirituall houſe, a manſion, an houſe or an habitation of the Spirit, an houſe wherein the Spirit of God is reſident as an houſholder: 1. Pet. 2.5.1. Pet. 2.5. Ye as liuely ſtones be made a ſpirituall houſe. And to theſe we might adde many other euidences of Scripture, ſhewing this to be a truth, that the Spirit of God is reſident in Gods children in ſpeciall manner, euen by his true powerfull working preſence, ſhewing forth in them the efficacie, power, and working of his grace. And the reaſon and ground of this truth is this.

Reaſon. The Spirit of God is in Gods children as he is in Chriſt their head, though not in the ſame meaſure: he is in Chriſt in fulneſſe, in them in their meaſure and proportion; yet in them he is as in Chriſt, for the ſame Spirit is in Chriſt and in his members; 1. Corinth. 6.17.1. Cor. 6.17. He that is ioyned to the Lord is one ſpirit. And therefore it muſt needs be, that the Spirit of God is in Gods children in their meaſure in ſpeciall manner, euen by his true powerfull working preſence, ſhewing forth in them the efficacie, power and working of his grace.

Queſt. Haply here it will be demanded, wherein the Spirit of God doth ſhew the efficacie, power, and working of his grace in Gods children?

To this I anſwer. Anſw. He ſhewes it forth in three things.

In three degrees appears the power of Gods grace in Gods childrē.1. In curbing and reſtraining the fl…ſh and corruption that ſtill in part abides in them, from breaking out in the full force and ſtrength of it. Saint Iohn ſaith, 1. Ioh. 3.9.1. Ioh. 3.9. The ſeed of grace keepes the regenerate that they cannot ſinne.

2. In putting into their minds a new light of knowledge, and into their wils and affections new motions and new inclinations; and directing them to do things pleaſing to God, according to the meaſure of the Spirit and grace receiued, as the Prophet ſaith, Iſay 30.21. Thine eare ſhall heare a word behind thee, euen the voice of the Spirit in thee, ſaying, This is the way, walke ye in it, when thou turneſt to the right hand, and when thou turneſt to the left.

3. In making the meanes of ſaluation, the word, prayer, and Sacraments, profitable to them, conueying the comfort of them into their hearts, and there ſealing vp the fruite of them: for it is the Spirit of God that makes the word profitable, and prayer effectuall to pierce the heauens, and the Sacraments truly comfortable. Thus then conceiue we the doctrine, that the holy Spirit of God is in Gods children in ſpeciall manner by his true powerfull working preſence, ſhewing forth in them the efficacie, power, and working of his grace, in reſtraining that corruption that ſtill abides in them from breaking out in the full force, and in putting into their minds a new light of knowledge, and into their wils and affections new motions and inclinations; and directing them to do things agreeable to the will of God, according to the meaſure of the Spirit that is in them: and in making the meanes of ſaluation truly profitable & comfortable to them, ſealing vp the fruite of them in their hearts and ſoules.

Now this being a truth, it may ſerue as a ground of triall Ʋſe 1 to eueryevery one of vsus.How we may trie whether we hauehave the Spirit of God in vsus to our comfort, or no. On this ground we may trie whether we hauehave the Spirit of God in vsus to our comfort or no. Doſt thou find the holy Spirit of God reſident in thee in ſpeciall maner? doſt thou find that he is in thee by his true powerfull, working preſence? doſt thou feele the efficacie, power, and working of his grace in thy ſoule? doth he reſtraine thy corruption from breaking out, that it cannot now breake out as it was wont? doth he inwardly rebuke thee for eueryevery knowne ſinne? Iohn 16.8. Hath he ſet vp a new light in thy minde? hath he put new motions and new inclinations into thy will and affections? doth he direct thee to do things agreeable to the will of God? doſt thou finde that now thou art enabled fruitfully to partake in the holy ordinances of God? to heare the word of God in ſome meaſure to thy profit and comfort; to pray with feruencie of ſpirit, that thy prayers pierce the heauens? Is it thus with thee? certainly then the Spirit of God is in thee to thy comfort; he dwels in thee as a maiſter in his owne familie, and as a father with his children: yea he delights in thee as in his owne proper houſe and manſion. And he being the God of hope, and peace, and true comfort, how canſt thou then want true peace or true comfort? aſſuredly thou ſhalt neuer want true peace or true comfort either in life or death, and that is an excellent ſtate. But on the other ſide; art thou one that findeſt not in thee the true powerfull working preſence of Gods Spirit? doſt thou not feele the efficacie and power of his grace in thy ſoule? is thy corruption, and are the vile luſts of thy heart as ſtrong in thee as euer they were? doſt thou make no bones of knowne ſinnes? doſt thou without inward rebuke breake the Sabbath, ſell thy commodities on that day whatſoeuer they be? art thou as couetous? and doſt thou finde that thou art as blind and as ignorant as euer thou waſt? art thou a formall and drowſie hearer of the word of God? haſt thou no life nor feruencie in prayer, but thou prayeſt of forme and cuſtome, and the like? Is it thus with thee? Deceiue not thy ſelfe, thou canſt hauehave no comfort in this that the Spirit of God is in thee. Alas, the Spirit of God is no otherwiſe in thee as yet, then he is in the reprobate, or then he is in the oxe or horſe: He is in them in regard of his infinite eſſence, and he ſuſtaines them in their eſſence and being, and ſo he is in thee and ſuſtaines thee. And what cōfort canſt thou find in it, that the Spirit of God is ſo in thee? ſurely no more then the verie oxe, or horſe, or reprobate can find that the Spirit of God is in them. Indeed the Spirit of God is the true comforter, but as yet to thee he is no comforter at all. No, know it for truth, whoſoeuer thou art, if thou find not the Spirit of God dwelling in thee in ſpeciall manner, he will one day be a God of dread and terror to thee; he will one day awaken thy conſcience, and ſet thy ſinnes in order before thee: he will bring to thy remembrance the ſinnes that now thou takeſt no notice of, and ſhew thee what thou haſt deſerued by them, to thy vtter amazement and euerlaſting confuſion.

Againe, is it ſo that the holy Spirit of God is in Gods children Ʋſe. 2 in ſpeciall manner?Terror to thoſe who wrong and abuſe the pooreſt of Gods children. is he as it were reſident in them as in his proper houſe and manſion, and as in his temple? Oh then take heed whoſoeuer thou art, how thou doſt the leaſt wrong or the leaſt indignitie to the pooreſt or meaneſt of Gods children. Doſt thou wrong and abuſe a poore child of God, haply a ſilly man or woman? thou knoweſt not what thou doſt; that wrong or that abuſe is done to the houſe and temple of the holy Ghoſt, and aſſure thy ſelfe he will not put it vp at thy hands. Will a Prince ſuffer his pallace where he keeps his reſidence and hath his ſpeciall abode, to be battered, to be digged thorow, or to hauehave mire, and dirt, and filth caſt on it, if he be able to helpe it? certainly he will not. And doſt thou thinke that the holy Spirit of God, who is of infinite power, will ſuffer thee to bend thy tongue as a bow, and to ſhoot out vile and bitter words as arrowes, againſt the houſe where his holy Maieſtie dwels and delights to dwell? Will he ſuffer thee as it were to batter his houſe, and to caſt dung and filth on it, as thou doſt when thou openeſt thy foule mouth againſt any child of God, and when thou lodeſt the children of God with reproaches, and doſt caſt contempt and diſgrace on them: and eſpecially when thou doſt reuile them for their holineſſe; as when thou ſaiſt to them as ſome wicked and graceleſſe wretches ſhame not to ſay tauntingly and ſcoffingly: Oh you are full of the ſpirit, you are full of the holy Ghoſt, the diuell is within you? Will the holy Spirit of God, who is a God of infinite power, and hath the command of heauen and earth, and all the hoaſts of them, will he ſuffer thee thus to do, and to eſcape vnpuniſhed? No, no, aſſure thy ſelfe he will not, his hand ſhall one day take hold of vengeance, and his reuenging hand ſhall at one time or other reach thee, and light on thee. Thorow the ſides of Gods children thou doſt caſt contempt and diſgrace on the Spirit of glorie, that reſts on them and dwels in them. 1. Pet. 4.14.1. Pet. 4.14. and for that thou ſhalt not eſcape his puniſhing hand. And it were good for them to conſider this, whoſoeuer they be that ſeeke to impoſe on poore weake Chriſtians, and ſeeke to ſeduce them, and to draw them into any error be it neuer ſo ſmall: and vnderunder a colour of edification in holineſſe and building on the foundation Chriſt Ieſus, they wrong ſuch as are the temples of the holy Ghoſt. It is the drift of the Apoſtles ſpeech,1. Cor. 3.11.12.13.14.15.16.17.18. 1. Corinth. 3. from verſe 11. to 18. to ſhew, that ſuch as build on the true foundation ſtubble and ſtraw, that their building ſhall be deſtroyed, though they holding the head and the foundation ſhall be ſaued, yet as it were thorow the fire. And let them conſider what the Apoſtle there ſaith, verſe 17. If any man deſtroy the temple of God him ſhall, God deſtroy. They that ſeduce poore weake Chriſtians, and impoſe on them, they as much as in them is deſtroy the temples of the holy Ghoſt, and he will not ſuffer it vnpuniſhed.

In the next place, in that the Apoſtle vſeth this phraſe, Becauſe the Spirit of God dwelleth in you: he ſaith not barely, the Spirit of God is in you, but the Spirit of God dwelleth in you: we are further giuen to vnderſtand thus much.

Doct. 5 That the holy Spirit of God is in Gods children, not as a ſoiourner,Gods Spirit hath a ſetled abode and reſidence in Gods childrē. or a ſtranger, or as a lodger, for a night, or for a ſhort time; but as a continuall indweller, he hath in them a ſetled abode and reſidence, he dwels in them at all times, and ſhall dwell in them for euer. The holy Spirit of God once hauing taken poſſeſſion of the ſoule of a true beleeuer, and taken vp that for his dwelling houſe and manſion, and being in it in ſpeciall manner, euen by his true powerfull working preſence; by the efficacie and power of his grace, he is in that ſoule for euer, and ſhall neuer wholly depart from it. The Spirit of grace and holineſſe being once in the ſoule of a true beleeuer, it abides and it remaines in that ſoule for euer, it dwels in it,Ioh. 14.16.17. and it ſhall neuer vtterly forſake it. Ioh. 14.16. ſaith Chriſt, I will pray the Father, and he ſhall giuegive you another comforter, that he may abide with you for euer: and then he ſubioynes verſe 17. Euen the Spirit of truth, whom the world cannot receiue, becauſe it ſeeth him not, neither knoweth him, but ye know him, for he dwelleth with you, and ſhall be in you. 1. Ioh. 3.9.1. Ioh. 3.9. Saint Iohn ſaith, The ſeed of God, that is, the Spirit of grace and ſanctification, it remaines in them that are borne anew. It is not onelyonly in them, but it abides and it remaines in them. Rom. 11.29.Rom. 11.29. The gifts of God (ſaith the Apoſtle) are without repentance. He meanes not outward gifts of body or ſtate, nor naturall gifts of mind, as wit, memorie, or the like, nor common ſpirituall good things, as knowledge, the gift of preaching, and ſuch like: but the gifts of Gods ſpeciall louelove beſtowed on his children, as remiſſion of ſinnes, iuſtification, ſanctification, and amongſt the reſt, the Spirit of grace and holineſſe; euen the Spirit of God in regard of his true powerfull working preſence. And the efficacie and power of grace beſtowed on Gods children, euen that gift is without repentance, the Lord neuer repents him of that gift; he neuer cals it backe, but being once had it abides for euer, and can neuer be vtterly loſt. We ſee then that this is a truth grounded on the word of God, that the holy Spirit of God is in Gods children, not as a ſtranger, or ſoiourner, or lodger, but as a continuall indweller, and hath in them a ſetled abode; and the Spirit of God taking vp the ſoule for his houſe and manſion, and being in the ſoule of a true beleeuer, by his true powerfull working preſence, and by the efficacie and power of grace, he is in that ſoule for euer, and the Spirit of grace and holineſſe is neuer vtterly out of that ſoule. And the reaſons of it are theſe.

Firſt, none is able to diſpoſſeſſe the holy Spirit of God, and Reaſon 1 to throw him out of his houſe and home; where he dwels he hath delight to dwell, he will dwell for euer: he is of infinite wiſedome, he knowes what he doth when he takes poſſeſſion of the ſoule of a true beleeuer: and he is of infinite power, none is able to ouermatch him. Satan may be diſpoſſeſſed of his houſe and manſion, a ſtronger then he may come vponupon him, and ouercome him, and take from him all his armour wherein he truſteth, and diuide his ſpoiles. Luk. 11.22. but none is able to ouercome the power of the holy Ghoſt, and caſt him our of his houſe and dwelling.

Reaſon 2 Againe, the holy Spirit of God being in the ſoule of a true beleeuer, by his true powerfull working preſence, by the efficacie of his grace,Note. that grace of his is the life of that ſoule, euen the ſpirituall and heauenly life of it, which being here begun, muſt continue for euer: for the life of grace in Gods children muſt be the life of glory, it comes from the eternall Spirit of God, and it is bred in them by an immortall ſeed: 1. Pet. 1.23. We are borne a new, not of mortall, ſeed but of immortall, by the word of God, who liueth and endureth for euer. It muſt needs be immortall and endure for euer: and for the continuance of that life the Spirit of God is continually reſident in them. And therefore on theſe grounds we may ſet downe this as a certaine truth, That the holy Spirit of God is in Gods children, not as a ſoiourner, or ſtranger, or lodger, for a time, but as a continuall indweller, and he hath in them a ſetled abode and reſidence. And the Spirit of God once taking vp the ſoule of a man or woman for his houſe and manſion, and being in it by his true powerfull working preſence, and by the efficacie of his grace, he is in that ſoule for euer: the Spirit of grace and holineſſe is neuer vtterly out of that ſoule. An houſholder being but a man, is ſometimes out of his houſe, and from home, but it is not ſo with the holy Spirit of God.

Now before we come to the vſe of this point, ſome things brought againſt this truth are to be anſwered: as firſt it is obiected.

Obiect. 1 That grace and holineſſe in Gods children is a thing changeable, for nothing is vnchangeable but God: and being changeable it may be loſt; and the Spirit of grace and holineſſe that is now in the ſoule, may hereafter be out of the ſoule. To this I anſwer. Anſw.

That grace truly wrought, it is preſerued of God by a ſecond grace, and by a continuall ſupplie of grace and ſtrength from God, and ſo made durable and laſting. And this is that the Lord promiſeth to his people, Ierem. 32.40. That he will put his feare in their hearts, that they ſhall not depart from him: they ſhall hauehave no will to depart from him.

It is obiected againe, that ſome that are partakers of the Obiect. 2 holy Ghoſt may fall away, Heb 6.4. and therefore the holy Spirit of God may now be in men, and hereafter out of them.

For anſwer to this, firſt marke the text it ſelfe, Anſwer. it puts down nothing poſitiuely, but onelyonly by way of condition or ſuppoſition, verſe 6. If they fall away. Againe, for further anſwer to this,Two degrees of partaking of Gods Spirit. we muſt know that there be two degrees of partaking of the holy Ghoſt: one an inferiour or lower degree; when men are onelyonly enlightened and made partakers of the common gifts of Gods Spirit, they hauehave knowledge, and they hauehave ioy, and a kinde of tickling delight in the knowledge of new and ſtrange things, which is that Chriſt ſpeakes of, Matth. 13.20. And this is that partaking of the holy Ghoſt that is meant in the place alledged; and this is but temporary and may be loſt. But there is another, an higher and more effectuall partaking of the holy Ghoſt, which is when men are enlightened to a certaine and ſufficient knowledge of Gods will, and to a reioycing in the ſweete comforts of the word vnderunder the hope of glory: and they are throughly wrought on, and throughly changed into the image of God; and there is grace in them in power and practiſe. And this pertaking of the holy Ghoſt is permanent, this is laſting and durable, and can neuer vtterly be extinct and loſt. And ſo it ſtill remaines a truth, that the holy Spirit is in Gods children, not as a ſtranger, or ſoiourner, or lodger for a time, but as a continuall dweller: and he being in them by the efficacie of his grace, he hath in them a ſetled abode and reſidence, and he is in them for euer.

Now then to applie this, Ʋſe. Comfort to all ſuch as find and feele the power of grace in thē ſelues.it may ſerue as a ground of ſweet and excellent comfort to all ſuch as find and feele the power of grace in themſelues, and find and feele the Spirit of God dwelling in them in ſpeciall manner. Doſt thou whoſoeuer thou art, find and feele the Spirit of God dwelling in thee by his true powerfull working preſence? is the Spirit of God in thee by the efficacie and power of his grace? Then aſſure thy ſelfe of this to thy comfort, that ſelfe ſame holy and bleſſed Spirit of God will neuer forſake thee, he is in thee now, and he will he in thee for euer: he hath taken vp thy ſoule as his owne proper houſe and manſion, and he will dwell in it for euer; he will neuer be (as men ſometimes are) from home and altogether abſent from thy ſoule, he will be thy guide, thy ſweete companion and comforter, both in life and death, yea and after death moſt of all. Sometimes poore tender hearted Chriſtians caſt out theſe or the like complaints: I feare I ſhall not be able to hold out to the end, I feele ſuch weakneſſe of grace in me, as I doubt when the time of triall comes I ſhall faint, and giuegive ouer, and euen fall away. Oh what doſt thou thus troubling thy poore ſoule? why doſt thou caſt theſe needleſſe doubts aforehand? haſt thou true grace in thy ſoule? be it neuer ſo poore and weake for the meaſure, yet haſt thou good euidence that there is truth of grace in thee? Comfort thy ſelfe, the holy Spirit of God dwels in thee, and he will dwell in thee for euer; he will neuer forſake thee: thou ſtandeſt not by any power of thine owne, but by the power of the Spirit of God, and he is able to vphold thee, and he will; thou haſt his faithfull promiſe, 1. Corinth. 10.13.1. Cor. 10.13. that he will not ſuffer thee to be

tried or

tempted,

aboue thy ſtrength: and he will be as good as his word, he will quicken thee, and comfort thee, and vphold thee in thy greateſt trials: the holy Spirit of God dwelling in thy ſoule, he will abide in it for euer. All the power of hell is not able to thruſt him out of his houſe and manſion, he is ſtronger then all; and he hauing begun the life of grace in thee, aſſure thy ſelfe nothing ſhall hinder him but he will bring it to the life of glory hereafter; and therefore comfort thy ſelfe.

Obiect. Oh but thou wilt ſay, I feele not that gracious working of Gods Spirit in me, that I was wont to find and feele.

Anſw. It may be ſo: It is no otherwiſe with thee in this regard, then with the deareſt of Gods children in all ages, they hauehave their turbida interualla, their troubled fits, ſometimes gracious feelings, and ſometimes faintings: ſometimes forwardneſſe in good things, and ſometimes heauineſſe and deadneſſe of heart. And remember withall, that thou art not ſo to conclude, I feele not the gracious working in me I was wont to feele, and therefore the Spirit of God is gone from me, and hath vtterly forſaken me: that is no good concluſion, There is a ſubſtance in the oke or in the elme when they caſt their leaues: Iſay 6.13.Iſai. 6.13. and ſo there may be the ſap of grace and the Spirit of grace in thee, though for the preſent thou feeleſt not the gracious working of it: and if once thou feeleſt the power of grace in thy ſoule, aſſure thy ſelfe that gracious working will come againe in time. The holy Spirit of God being in thee by the efficacie and power of grace, he dwels in thee, and will neuer leaue thee, but will dwell in thee for euer. Yet take heed thou be not ſecure and careleſſe, that thou neglect not the good meanes that ſerue to cheriſh the Spirit of grace and holineſſe in thee: it is the Apoſtles exhortation, 1. Theſſ. 5.19.1. Theſſ. 5.19. Quench not the Spirit. Through thy careleſneſſe and ſecuritie thou maiſt in ſome ſort and degree quench the Spirit: and howſoeuer the Spirit of God once dwelling in thee, will dwell in thee for euer, yet if thou grow careleſſe and ſecure, and either neglect holy duties, or through thy ſecuritie ſuffer thy ſelfe to be ouertaken with ſome foule ſinne, the Spirit of God may ſo farre forſake thee, as that he may ſeeme in thine owne iudgement to be cleane gone, and quite quenched and put out; and thou maiſt loſe the tokens and gifts of grace, as feeling of comfort and ſpirituall ioy, clearneſſe of vnderſtanding, feeling and affection to goodneſſe, feruencie of louelove, holy boldneſſe, and the like: and theſe things being gone, oh what tugging and what wreſtling will there be before thou canſt recouer them againe? And the peace of thy conſcience being wounded by ſome foule ſinne, and thy ſpirituall ioy being gone, thou ſhalt neuer recouer it in that meaſure thou hadſt it in former times: though thy wound be healed, yet there will remaine a ſcarre and marke in thy ſoule ſo long as thou liueſt. Therefore take heed of ſecuritie, be carefull to vſe all good meanes that ſerue to nouriſh and cheriſh the Spirit of grace in thee, as diligent hearing, reading, meditating in the word of God, and prayer, holy conference, and ſuch like.

There is yet one thing further offered from this phraſe and forme of ſpeech, dwelleth: this metaphoricall and borrowed word dwelleth, giues vsus further to vnderſtand thus much.

Doct. 7 That howſoeuer the holy Spirit of God be in Gods children in ſpeciall manner,Though the holy Spirit of God be truly and really in Gods childrē, yet he is not ſo in them as that they partake of the diuine eſſence of his Godhead. yet he is not in them ſo as that they partake of the diuine eſſence of his Godhead, and ſo as that he doth communicate his diuine nature to them, and deifie them, and make them one nature with himſelfe: no, but he is in them as an indweller, and as an houſholder; and their hearts and ſoules are as the houſes where he dwels; and there is a reall diſtinction betweene him and them, they are really diſtinguiſhed one from another, as the dweller and the houſe where one dwels. Indeed the holy Spirit of God is truly and really in Gods children: the gifts and effects of the Spirit preſuppoſe the true preſence of the Spirit, but yet he is not in them by communicating of his eſſence and nature to them, but by his gifts, and by his effectuall and ſpeciall operation, and working by the power of his grace. It is the conceit of ſome idle, fooliſh, and phantaſticke ſpirits, againſt whom I note this.

A fooliſh conceit of ſome phantaſticke ſpirits confuted.That the ſpirit of grace and holineſſe in Gods children, is a participation of the verie nature of Gods Spirit: and they ſay, that ſuch as are regenerate are partakers of the diuine eſſence of his Godhead, and ſo are deified. Thus they ſpeake blaſphemouſly. This is a blind and fooliſh conceit; and they that hold this are poſſeſſed with a ſpirit of giddineſſe, and they are ſtrongly deluded of Satan: and this conceit of theirs cannot ſtand with this truth, that the Spirit of God dwelleth in Gods children, and is in them as an indweller.

Obiect. Oh but (ſay they) holineſſe is eſſentiall in the Spirit of God, and is part of his eſſence and nature, as his other attributes be, his power, his wiſedome, iuſtice, merciemercy, and the like: there is nothing in him accidentall; and the holineſſe that is in Gods children, it comes from the holineſſe of Gods Spirit, and therefore it is part of his diuine eſſence and nature. I anſwer. Anſw. It followes not, that becauſe the holineſſe that is in Gods children comes frō the holineſſe of Gods Spirit, therefore it is part of his diuine eſſence: that is no good conſequence. The ſtrength that is in any creature, in man, in bruite beaſts, yea in the diuell himſelfe, it comes from the power of God; they hauehave no power nor ſtrength, but it is as they hauehave it from the power of God: and ſhall we therefore ſay, that the ſtrength that is in the creatures is part of Gods diuine eſſence and nature? ſurely that were to make bruite beaſts and the diuell alſo partakers of Gods eſſence and deified, which once to thinke, is more then impious blaſphemie. Power and ſtrength in God are eſſentiall of his nature, but power and ſtrength in the creatures is a qualitie, and accidentall: and ſo holineſſe is eſſentiall in the Spirit of God, but in Gods children it is accidentall: and it is in them a created gift and qualitie, and yet a moſt excellent and precious gift, and it doth reſemble the diuine vncreated holineſſe of Gods Spirit: therefore Gods children are ſaid to be partakers of the godly nature. 2. Pet. 1.4. The word there vſed, is not foreign,foreign. but foreign, and it ſignifies ſuch a precious gift of holineſſe, as doth reſemble the holineſſe of God. And ſo the holy Spirit of God is in Gods children, not by communicating to them his diuine eſſence and nature, but by his gifts, by his effectuall and ſpeciall working, euen by the power of his grace. We hauehave now heard of the cōfort the Apoſtle yeelded to the beleeuing Romans, he telling them to their comfort, that they were not in the fleſh but in the Spirit: and confirming that from the indwelling of Gods Spirit in them: we are now to come to his caueat or watch-word that he giues them in the words following: But (ſaith he) if any man hauehave not the Spirit of Chriſt, the ſame is not his.

In theſe words the Apoſtle giues them a watch-word, to looke to it that none of them did aſſume and take that comfort to them that did not belong to them, but that they ſhould ſee to it that they hauehave the Spirit of God dwelling in them indeed: affirming this, that if any man hauehave not the Spirit of Chriſt, the ſame is none of his. And herein appeares the heauenly wiſedome of the Apoſtle; he ſo applies the word of comfort to the Romans, to whom he writ, as withall he giues them a caueat and watch-word, to take heed they did not hale comfort to them which did not belong to them, but that they ſhould looke to the ground of their comfort. And this ought to be the wiſedome of all good Miniſters, eſpecially when they ſpeake to a mixt companie: they are then ſo to order and to temper their words of comfort, as that none may abuſe them, or miſapplie them. In ſpeaking and deliuering the word of comfort to Gods children, which properly belongs to them, they are to take heed they lift not vp the hearts of the wicked and prophane, but withall they are to giuegive them an item and a watch-word, that they preſume not to lay foule and theeuiſh hands on that comfort, and hale and pull that vntounto them which they hauehave no right to. But to paſſe by this, come we to the caueat or watch-word it ſelfe: But if any man hauehave not the Spirit of Chriſt, the ſame is not his. And here firſt marke and obſerue we the generalitie of the Apoſtles ſpeech: he ſaith, If any man whatſoeuer he be, he ſpeakes without exception, if any man, as if he had ſaid, Let a man be what he will, or be a man what he may be, rich or poore, high or low, noble or baſe, learned or vnlearned, and let him hauehave neuer ſo excellent gifts and endowments of body or mind, inward or outward, it skils not, it is nothing to his comfort, he cannot thereupon conclude that his ſtate is good if he want grace and holineſſe. If any man hauehave not the Spirit of Chriſt, the ſame is not his: he belongs not to him, he is not in the comfortable ſtate of a true Chriſtian. Hence then we may gather and conclude thus much.

Doct. 8 Nothing without true grace and holineſſe yeelds to any man or woman true comfort touching their ſpirituall and Chriſtian eſtate.That nothing without true grace and holineſſe can yeeld to man or woman true comfort in regard of their ſpirituall and Chriſtian ſtate: it is not any excellencie of body or mind, inward or outward, nor any priuiledge whatſoeuer, be it neuer ſo great, can yeeld true comfort to a man that wants the Spirit of grace and holineſſe: ſuch a man cannot truly gather and conclude, that he is in the comfortable ſtate of a true Chriſtian, though he be rich, or noble, or learned, or the like. And to make this further manifeſt, was it not an excellent priuiledge to be of the kindred of Chriſt in reſpect of bloud? doubtleſſe it was, more then to be of the bloud-royall of the greateſt Monarch or Emperour in the world; yet marke what Chriſt himſelfe accounts of that, Matth. 12.47.Mat. 12.47.48. when one came to him and told him that his mother and his brethren ſtood without deſiring to ſpeake with him, (ſaith he) verſe 48. Who is my mother? and who are my brethren? as if he had ſaid, what is it to be of my kindred? do you thinke that ſuch a thing as may yeeld a man or woman true cōfort? No, no, I tell you they are my brethren and my mother, that do the will of my Father which is in heauen: ſo he ſpeakes in the laſt verſe of the Chapter. Though a man or woman be allied to Chriſt and be of his kindred, yet if he want grace and holineſſe, that is nothing, that will yeeld him no true comfort. Who euer had greater honour then was vouchſafed to the Virgin Marie, euen to beare in her wombe the Lord Ieſus, and to be the mother of the Sauiour of all Gods choſen; and yet that was nothing to yeeld her true comfort. Luk. 11.27.28.Luk. 11.27.28. When a certaine woman lift vp her voice and ſaid vntounto him, Bleſſed is the wombe that barc thee, and the pappes which thou hast ſucked: Nay rather (ſaith Chriſt) bleſſed are they that heare the word of God and keepe it: bleſſed are they that hauehave grace in their hearts to profit by the word of God. And as one ſaith well, if the Virgin Marie had not borne Chriſt in her heart as ſhe bore him in her wombe, ſhe had not bene the better, it had bene nothing to her comfort. I might inſtance in many other particulars ſhewing the truth of this, y^t it is not any excellencie of body or mind, inward or outward, nor any priuiledge whatſoeuer, that can yeeld true comfort to a man that wants the Spirit of grace and holineſſe; & ſuch a man cannot truly conclude, that he is in the comfortable ſtate of a Chriſtian. For why, the reaſon and ground of it is this.

The excellencies of body or minde, Reaſon. inward or outward priuiledges whatſoeuer, that are beſtowed on a man that wants the Spirit of grace and holineſſe, they are of no reckening or account with the Lord; they being but carnall and temporall, as they be where grace and holineſſe is wanting, the Lord eſteemes them but as vanitie and nothing worth. It is worth our marking to this purpoſe, that we find Act. 25.23. it is there ſaid, that Agrippa and Bernice came with great pompe. The originall words are foreign, they ſignifie with great phantaſie or vaine ſhew: ſo doth the Lord account of the great glorie and pompe of the world, euen as a phantaſie or ſhadow. And therefore this we may hold as a certaine truth, that it is not any excellencie of body or mind, inward or outward, nor any priuiledge whatſoeuer it be, can yeeld true comfort to a man that wants the Spirit of grace and holineſſe: ſuch a m…n cannot truly conclude, that he is in the comfortable ſtate of a true Chriſtian.

Vſe. A common ſwelling and proud conceit of men and women met withall.Oh then take heed, whoſoeuer thou art, thou deceiue not thy ſelfe, thinke not that any excellencie thou haſt, either of bodie or minde, inward or outward, or any priuiledge thou enioyeſt aboue others, will yeeld thee true comfort, thou being a man or woman that wanteſt the Spirit of grace and holineſſe, and the Spirit of ſanctification. It is a common thing for men to pride themſelues in their excellencies, and in their priuiledges aboue others, and in regard of them to lift vp themſelues aboue their brethren; yea not onelyonly ſo, but ſometimes through the pride of their hearts, to lift vp themſelues in the preſence of the Lord, and to thinke that they are highly in Gods fauour, and that they hauehave ground of comfort in his preſence, euen becauſe of thoſe excellencies and priuiledges they do enioy. Is it not a common thing, for men that are growne rich and increaſed in wealth, or honoured in the world, to thinke that therefore they are highly in the fauour of God, and that God loues them, though they be men vtterly void of grace and true holineſſe; nay haply ſuch as ſcorne and deſpiſe it in others? Poore ſoules, they deceiue themſelues exceedingly, they meaſure the ſauour of God by a leaden rule: and know it whoſoeuer thou art, though thou hadſt, the wiſedome of Salomon, the beautie of Abſolom, the ſtrength of Sampſon, the riches of Croeſus, the greatneſſe and power of Alexander, yet if thou wanteſt the Spirit of grace and holineſſe, all thoſe things can yeeld thee no true comfort: they are to thee but accurſed vanities and bitter vexations of Spirit; ſo the holy Ghoſt ſpeakes of them. Yea know yet further, thou maiſt enioy priuiledges of an higher nature, euen the good things of God, his word, Sacraments, and the like, (which is all that ſome hauehave to brag and boaſt of, that they liue in the boſome of the Church, they hauehave bene baptized, and they are made partakers of the word and Sacraments, they liue in a place where the word is truly and powerfully taught) thou maiſt enioy theſe things in a plentifull meaſure which others want, and yet be neuer the better, and be yet farre from the comfortable ſtate of a true Chriſtian; yea thou wanting grace to make a right and good vſe of theſe things, they are to thee but ſeales of deeper condemnation: & therefore deceiue not thy ſelfe; pride not thy ſelf in any excellencie thou enioyeſt whatſoeuer it be, if thou be a man or woman wanting the Spirit of grace and holineſſe. Labour thou to get that euidence of true comfort that will neuer deceiue thee, euen true grace and holineſſe, that indeed will aſſure thee that thou art in the comfortable ſtate of a true Chriſtian. But if any man whatſoeuer he be, be he rich, or noble, or learned, be he what he will or may be, it is the eternall truth of God: if he hauehave not the Spirit of Chriſt he is none of his, he is not in the comfortable ſtate of a true Chriſtian.

Let vsus now go on in further handling of this caueat of the Apoſtle: But if any man hauehave not the Spirit of Christ, the ſame is not his. To hauehave the Spirit of Chriſt, is (as before I ſhewed) to hauehave him dwell in vsus by his true powerfull working preſence, by the efficacie and power of his grace. Now in Doct. 9 that the Apoſtle ſaith,OnelyOnly the being of the Spirite of Chriſt in a man by his true powerful working preſence, giues him true cō fort. If any man hauehave not the Spirit thus dwelling in him, the ſame is none of his, we are further giuen to vnderſtand thus much.

That it is onelyonly the Spirit of grace and holineſſe, euen the being of the Spirit of Chriſt in a man by his true powerfull working preſence, by the efficacie and power of his grace, that giues him true comfort, & yeelds him this comfort, that he belongs to Chriſt, that he is a member of Chriſt, & a true Chriſtian. EueryEvery man or womā whoſoeuer the perſon be, that would hauehave this comfort that he belongs to Chriſt, and that Chriſt doth acknowledge him for one of his, muſt find that he hath the Spirit of Chriſt, that the holy Spirit of Chriſt is in him as he is in Gods children, by his true powerfull working preſence, and by the efficacie of his grace. And this truth hath footing and ground not onelyonly in this text, but in other places of Scripture. To cite one or two to this purpoſe, 1. Ioh. 4.13.1. Ioh. 4.13. Hereby (ſaith Saint Iohn) we know that we dwell in him and he in vsus, becauſe he hath giuen vsus of his Spirit: that we dwell in God, and God in vsus, that we belong to Chriſt, and through Chriſt hauehave fellowſhip and communion with God: for thorough Chriſt alone men come to hauehave fellowſhip with God, and are his children; becauſe he hath giuen vsus of his Spirit, becauſe we hauehave the gifts of his Spirit, and do find and feele the efficacie and power of his grace in our hearts. Galat. 4.6.Galat. 4.6. ſaith the Apoſtle, Becauſe ye are ſonnes, God hath ſent forth the Spirit of his Sonne into your hearts, which crieth Abba, Father. Euen the Spirit of Chriſt giuen to you, and being in you by the power of his grace, doth giuegive you euidence that you belong to Chriſt, and that you are the children of God. And hence it is that the holy Spirit of Chriſt is called a ſeale and an earneſt: 2. Corinth. 1.22.2. Cor. 1.22. God (ſaith the Apoſtle) hath ſealed vsus, and hath giuen the earneſt of his Spirit in our hearts. And Epheſ. 4.30. Grieue not the holy Spirit of God, by whom ye are ſealed vntounto the day of redemption: becauſe the Spirit of Chriſt doth ſeale vp to Gods children their being in Chriſt, and is as an earneſt pennie to them to aſſure them of their comfort in him, both in this life and for euer. And therefore this is a truth grounded on the word of God, that it is onelyonly the Spirit of grace and holineſſe, euen the being of the Spirit of Chriſt in a man, by his true powerfull working preſence, by the efficacie of his grace, that yeelds him this comfort, that he belongs to Chriſt, and that he is a member of Chriſt, and a true Chriſtian, and that Chriſt doth acknowledge him for one of his. Now the reaſons and grounds of this truth are theſe.

Firſt, Chriſt and his Spirit are neuer found aſunder in reſpect Reaſon 1 of the effectuall preſence of his Spirit. Indeed the holy Spirit of Chriſt may worke and doth worke in the very reprobate generall and common gifts; and he working in them, he is preſent in them by his infinite eſſence and being, and ſo Chriſt and the holy Spirit of Chriſt are not together: but where the Spirit of Chriſt is by his effectuall powerfull preſence, there Chriſt is, and it is he that works by his Spirit in all true beleeuers.

Againe ſecondly, to whomſoeuer Chriſt is a Sauiour, to Reaſon 2 him he is a Sauiour not onelyonly by the merit of his death and obedience, procuring the pardon of ſinne and right to life and ſaluation, but alſo by his efficacie, by his effectuall working in him by his Spirit, working faith in him to apprehend his merit, and purging his heart from the corruption of ſinne, and turning it from ſinne to good; thus is Chriſt a Sauiour to eueryevery one of his members. And therefore on theſe grounds we may reſolue on this as a certaine truth, that it is onelyonly the Spirit of grace and holineſſe, onelyonly the being of the Spirit of Chriſt in a man by his true powerfull working preſence, by the efficacie of his grace, that yeelds him this comfort, that he belongs to Chriſt, and is a member of Chriſt, and a true Chriſtian. And whatſoeuer he be that would hauehave this comfort, that he belongs to Chriſt, and that Chriſt doth acknowledge him for one of his, muſt find that he hath the Spirit of Chriſt, that the holy Spirit of Chriſt is in him by his true powerfull working preſence, by the efficacie of his grace. Come we to the vſe of this.

Firſt, this truth ſerues to diſcouer to vsus an erronious conceit Ʋſe 1 of the Papiſts: they reſtraine the Spirit of Chriſt onelyonly to their Cleargie; and they hauehave this conceit,An erronious Popiſh conceit diſcouered. that onelyonly their Cleargie are ſpirituall men: and it is the Popiſh conceit of ſome ignorant perſons amongſt vsus, that onelyonly Miniſters of the word are ſpirituall men. Yea the Papiſts withhold the holy Scripture from their people, and ſuffer not them to meddle with reading the Scriptures, on this pretence, that (forſooth) they hauehave not Gods Spirit. Oh ſay they, they hauehave not Gods Spirit, and therefore it is not for them to looke into the Scriptures. Surely they might as well ſay, that their people are no true Chriſtians, and that they hauehave nothing in them that may yeeld them this comfort that they belong to Chriſt. It is the being of the Spirit of Chriſt in a man or woman that yeelds him or her this comfort, that they belong to Chriſt, and are members of Chriſt, and true Chriſtians: therefore it is an erronious conceit of the Papiſts, that Gods Spirit is onelyonly in their Cleargie, and that the people are not to reade the Scriptures, becauſe they want Gods Spirit. I leaue them.

Ʋſe 2 Is it ſo, that the being of the Spirit of Chriſt in a man by his true powerfull working preſence,A common deceiuing cō ceit of many in the world diſcouered. by the efficacie of his grace, is that onelyonly that yeelds him this comfort, that he belongs to Chriſt, and is a member of Chriſt, and a true Chriſtian? Oh then conſider it I beſeech you: this diſcouers that many in the world deceiue themſelues: EueryEvery one accounts himſelfe a Chriſtian, and that he belongs to Chriſt; and euerie one will be ſo held and ſo reputed: but alas where is almoſt the man or woman that is able to conclude from the being of the Spirit of Chriſt in them, euen from the true powerfull working preſence of his Spirit in their hearts and ſoules, that they belong to Chriſt, and are members of Chriſt, and true Chriſtians? Alas, many are ſo far from this, as that they hauehave in them a contrarie ſpirit, euen the ſpirit of the diuell ſtrongly working. To inſtance in one particular: hath that man or that woman whoſoeuer they be, the Spirit of Chriſt, that breake out into blaſphemous ſpeeches againſt the workmanſhip of God, and ſticke not to ſay, againſt the plaine euidence of the word of God, that women hauehave no ſoules; and breake out into other vile and blaſphemous ſpeeches not fit to be named, touching the making of women; hauehave ſuch perſons the Spirit of Chriſt? ſurely no, but the Spirit of the diuell. And how many be there that ſhew forth the ſtrong working of Sathan in their hearts, in ſetting their tongues on fire to belch out blaſphemous oathes, curſings, and raylings, euen to breake out into moſt bitter, venemous, and galling termes againſt their neighbours and brethren? hauehave ſuch perſons the Spirit of Chriſt? No, no, they hauehave in them the Spirit of the diuell, and their tongues are ſet on fire of hell, Iam. 3.6.Iam. 3.6. Oh, but they ſay, we are prouoked, and we are ſo ſtirred vp by the euill words and euill deeds of others, as we cannot endure it, fleſh and bloud cannot endure it. Yea, but thou art more then fleſh and bloud, thou haſt the Spirit of Chriſt in thee, euen by his true powerfull working preſence, or elſe thou haſt no part in Chriſt, thou belongeſt not to him, thou are no true Chriſtian. Yea let ſuch as are not thus exorbitant, and thus vile, but more ciuill and orderly in their carriage, euen ciuill honeſt perſons, know that they deceiue themſelues, if they thinke that they hauehave ground of comfort that they belong to Chriſt. Doſt thou that art onelyonly a ciuill honeſt perſon, and haſt no more but ciuill honeſtie, perſwade thy ſelfe that thou haſt that, that will yeeld thee this comfort, that thou belongeſt to Chriſt, that thou art a member of Chriſt, and a true Chriſtian? Poore ſoule, thou deceiueſt thy ſelfe, that will not ſerue the turne: no, no, know it whoſoeuer thou art, it is onelyonly the being of the Spirit of Chriſt in thee, euen his being in thee by his true powerfull working preſence, by the efficacie and power of his grace, that will yeeld thee this comfort, that thou belongeſt to Chriſt, and art a member of Chriſt, and a true Chriſtian: thy ciuill honeſtie and thy ciuill vertues, though neuer ſo many and excellent, cannot poſſibly yeeld thee this comfort: for they may be in a man or woman that is onelyonly endued with reaſon and the light of nature; and therefore reſt not on thy ciuill honeſty, as ſufficient to yeeld thee this comfort, that thou belongeſt to Chriſt, and art a member of Chriſt, and a true Chriſtian; if thou do, it will deceiue thee. Haply here ſome will ſay, Queſt. How ſhall I know that I hauehave the Spirit of Chriſt, and that he is in me by his true powerfull working preſence, and by the efficacie of his grace? I anſwer, Thou ſhalt know it by the notes before deliuered. Anſw. If thou find grace curbing and keeping in thy corruption, the luſts of thy heart, that now they cannot breake out as they were wont; and if thou find the Spirit of Chriſt checking thee for eueryevery knowne ſinne, and working in thee a new, holy, and heauenly diſpoſition, and enabling thee to profit by the meanes of ſaluation. And to adde a little further, if thou find that thou haſt in thee the mind of Chriſt Ieſus, as the Apoſtle exhorts, Philip. 2.5. that thou art minded in ſome meaſure as Chriſt was, that thou haſt a mind to know the will of God, that thou maiſt do it; and it is meate and drinke to thee to do it, as it was in Chriſt, thou art meeke, and lowly, and humble minded; thou ſuffereſt as Chriſt ſuffered, in ſilence, contentation, obedience, ſubiecting thy ſelfe to the will of God, and thou haſt the ſpirit of prayer in ſome meaſure, yea thou art able to pray for thine enemies as Chriſt did. If it be thus with thee, certainly then thou haſt the Spirit of Chriſt, and he is in thee by his true powerfull working preſence, and by the efficacie of his grace; and that is the onelyonly thing that will yeeld thee this comfort, that thou belongeſt to Chriſt, and art a member of Chriſt, and a true Chriſtian: and if thou want this, if the Spirit of Chriſt be not thus in thee by his true powerfull working preſence, and by the efficacie of his grace, aſſuredly thou art none of Chriſts, thou belongeſt not to him, and then thy caſe is fearefull; thou art then a vaſſall of the diuell, thou belongeſt to him And if thou liue and die in that ſtate, Chriſt will neuer owne thee for one of his either in life or death, or at the day of iudgement: no, then he will vtterly diſclaime thee, and ſay to thee, depart from me thou curſed one into euerlaſting fire, prepared for the diuell and his Angels. Therefore reſt not thou in anything but onelyonly in this, that thou haſt the Spirit of Chriſt, and that the Spirit of Chriſt is in thee by his true powerfull working preſence, and by the efficacie and power of his grace; that indeed will yeeld thee this comfort, that thou belongeſt to Chriſt, and art a member of Chriſt, and a true Chriſtian.

There is yet one thing further to be noted from this verſe. The Apoſtle here (as we ſee) cals the holy Ghoſt the holy Spirit of God the Spirit of Chriſt alſo: becauſe (ſaith he) the Spirit of God dwelleth in you: and then he ſubioynes, But if any man hath not the Spirit of Christ. Now in that he cals the Spirit of God the Spirit of Chriſt, it proues clearly and ſtrongly, that Chriſt is God; it is a plaine euidence and proofe of Doct. 10 Chriſt his Godhead, but I will not ſtand on that.The holy Ghoſt is the Spirite of Chriſt, and proceeds no leſſe from the Sonne of God then he doth from God the Father. This alſo is a plaine euidence and proofe, that the holy Ghoſt proceeds no leſſe from the Sonne of God then he doth from God the Father: the holy Ghoſt hath his perſonall being from the Father and from the Sonne, and he proceeds by communication of ſubſtance or Godhead, not onelyonly from the Father, but alſo from the Sonne from all eternitie: and in this reſpect he is ſaid to be the Spirit of Chriſt and the Spirit of the Sonne. Galat. 4.6. Becauſe ye are ſonnes, God hath ſent forth the Spirit of his Sonne into your hearts, which cryeth Abba, Father. In two reſpects is the holy Ghoſt the Spirit of Chriſt.And not onelyonly in this reſpect is the holy Ghoſt ſaid to be the Spirit of Chriſt, or the Spirit of the Sonne, but alſo in two other reſpects.

As namely, becauſe Chriſt in his manhood was filled with the holy Ghoſt, and receiued not the Spirit by meaſure, Ioh. 3.34. but in fulneſſe. Ioh. 1.16. and likewiſe, Becauſe by his death he merited the ſending and giuing of the holy Ghoſt to his members. In theſe reſpects is …he holy Ghoſt called the Spirit of Chriſt. Ʋſe. 1

Now this,Information in that high myſterie of the vnitie of eſſence and trinitie of perſons in the Godhead. that the holy Ghoſt proceeds from the Sonne as from the Father, and is the Spirit of Chriſt as of God the Father, may ſerue not onelyonly to informe vsus in this high myſterie, that God is one in eſſence, euen one ſimple vndiuided eſſence, and diſtinguiſhed into three perſons, Father, Sonne, and holy Ghoſt: but we may further profit by it to this purpoſe, it may further teach vsus, that whatſoeuer the Spirit of God Ʋſe. 2 teacheth men,The Spirit of God teacheth men that which Chriſt hath taught and reuealed, and nothing elſe. A fooliſh cō ceit of Anabaptiſts and Familiſts met withall. it is the ſame that Chriſt hath taught and reuealed, and nothing elſe but that he hath taught and reuealed by his Spirit: For the Spirit of God is alſo the Spirit of Chriſt. And what is it that Chriſt hath taught vsus by his Spirit? Surely nothing but that which is recorded in the written word of God, and made knowne by the miniſterie of the Prophets and Apoſtles. And all doctrines concerning ſaluation that are beſides or contrarie to the written word of God, as moſt Popiſh doctrines be; they are not reuealed by the Spirit of God, but are meere fictions and deuices of the diuell. And it is an idle and fooliſh thing of the Anabaptiſts and of the Familiſts to depend on reuelations of the Spirit beſides the written word of God, they bragging much of the illumination of the Spirit. Surely thoſe reuelations they brag of beſides the written word of God, are not ſuggeſted to them by the Spirit of Chriſt, but by the ſpirit of error, euen by the diuell. That which Chriſt doth ſuggeſt by his Spitit to Gods children, it is that doctrine that is either expreſſed in the written word of God, or that which is agreeable to it. Ioh. 14.26. Chriſt promiſeth that his Spirit ſhould ſuggeſt and bring all things to the minds of his diſciples: and he addes, which he had told them, and taught them, and not any new doctrines and reuelations.

Againe, he ſaith Ioh. 16.14. He ſhall receiue of mine, and ſhall ſhew it to you. And hence it is that the Apoſtle cals his preaching the miniſtration of the Spirit, 2. Corinth. 3.8. teaching vsus that the word and Spirit euer go together, the Spirit ſhineth in the word, and the word is powerfull by the Spirit: and therefore it is an idle and vaine thing to depend on reuelatitions of the Spirit beſides the written word of God. The Spirit of God is alſo the Spirit of Chriſt, and that Spirit reueales nothing but that which Chriſt hath reuealed and made knowne by the miniſterie of the Prophets and Apoſtles. And therefore they that ſay they are enlightened by the Spirit, and hauehave reuelations from the Spirit of God beſides the written word, are exceedingly deceiued, and they are deluded by Satan. Come we now to the 10. verſe.

The Triumph of a True Christian Described, Commentary on verse · Verse 9