us Thus Cain complained I am east away from thy face Gen. iv 14. So Saul upon his disobedience cryes out God is departed from me 1 Sam. xxviii 15. I will shew them the back and not the face Ier. xviii 17. It was the woful condition of mankind by nature we were strangers from God nay without God in the world So Paul tells them at Lystra that God suffered all Nations to walk and wander in their own wayes never owned or regarded them Our sins separate twixt God and us and he hides his face from us 2. Not onely the world of wicked men reap this fruit by their sins but Gods own people find this uncomfortable desertion when they grievously offend him he turns away from them This Moses shewed them in a visible Resemblance Exod xxxiii 7. The people there had sinned against God then 't is said Moses took the Tabernacle and pitch'd it without the Camp a farr off from the Camp thereby signifying God's displeasure against them and his departure from them Otherwise the Tabernacle was to be in the midst of the Host Numb ii But God was offended and withdrew himself from them 3. Yea not onely his visible Church but even God's Darling-Saints find this woful effect that their sins bring upon them that God stands aloof off and withdraws from them How often doth David mourn for this and pray against it Psal. x. 1. Why standest thou a farr off O Lord why hidest thou thy self in time of trouble So again Psal xxxviii 21. Forsake me not O Lord O be not far from me Upon his sin of Adultery O cast me not away from thy presence This the Saints often find and feel if they turn unto folly God turns from them stands afarr off not to hear them not to help them not to own them And Tertullian gives the reason Res delicata est Spiritus Dei he will not rest in a defiled soul. 4. Some sins of his people are of higher Provocations and so set him off far from us As 1. Bloud and Oppression and Violence That cast off Cain So God said He would remove Iudah out of his sight for the bloud-shed committed by Manasseh When you make many prayers I will not hear you for your hands are full of bloud Isai. i. 15. 2. A secure neglect of God's Offers of grace That turns him from us When he stretcheth out his hand to us and we will not come in and be reclaimed then saith God I will get me to mine own place Hos. iv 15. This cost the Spouse in the Canticles sorrow when Christ knock'd and still she refused to open to him at last I opened to my well-beloved but my well-beloved had withdrawn himself and was gone 3. Falsness in his Covenant When we corrupt that holy Religion which he hath committed to us that turns him from us See what that works Zech. xi 8. My soul then loathed them and their soul also abhorred me God will bear with many failings but once when we come to this height to adulterate his Worship ye may see what that will work in the Case of the Israelites Psal. cvi 39. They were defiled with their own works and went a whoring after their own inventions then he abhorred his own inheritance It made him forsake the Tabernacle in Shiloh the Tent which he had pitched among them Psal. lxxviii 58. This Sin 't is counted spiritual Adultery that dissolves the Marriage-knot 'twixt God and us and causes him to turn away and to divorce us 4. Incorrigibility under means of Reformation when God strives with us and we resist him It was the Case of the old World His Spirit would strive no longer with them but he cast them off The Prophet Isaiah notes it chap. lxiii 10. They rebelled and vexed his holy Spirit therefore he was turned to be their enemy and fought against them Thus God is giving over Judah Why should ye be smitten any more Isai. i. All that labour is spilt upon you III. Come we to the third Consideration It is the blessed fruit of repentance that it recovers Gods presence and causes him to return graciously to us When I name Repentance I understand a real cordial spiritual repentance that and that onely can re-gain us Gods favour and return him to us That you may better acquaint your selves with this necessary and soveraign duty not to enter upon any large discourse about it that duty will require of us these three Acts 1. Humiliation 2. Deprecation 3. Reformation I will exemplifie this to you by the repentance of the Ninevites 1. They put themselves to great Humiliation Ionah iii. The King himself came down from his Throne laid his robe from him and cover'd himself with Sack-cloth nay man and beast was covered with Sack-cloth prostrating and debasing themselves before an angry God We must put our mouths in the dust Lam. iii. be ashamed and abashed and even abhorr our selves in dust and ashes That is their Humiliation Next 2. Is their Deprecation they Cried mightily unto God Vers. 8. The spirit of lamentation and supplication must abound in us not content our selves with our ordinary perfunctory Prayers but we must strive and wrestle in prayer as it is said of Iacob he had power over the Angel and prevailed he wept and made supplication to him We must put our selves not onely to an exercise but to an agony of repentance Iacob wept Tears they are â—…udor animae the Sweat of the soul in this holy agony 3. Reformation That was a main point in the Ninevites repentance Vers. 8. Let them every one turn from his evil ways and from the violence that is in their hands Violence that was the sin of Nineveh they were an oppressing people It was this last that mainly prevailed with God See v. 10. God saw their works that they turned from their evil way and then it is said God repented He saw their Humiliation he heard their Deprecation but yet that which pleas'd him best was their Reformation He saw his eye was chiefly upon that That is the fat of the Sacrifice Such repentance is like to prevail with him Let him be turned away he will draw near to us again See two places Psal. xxxviii 18. The Lord is nigh to them that are of a broken heart he will save such as be of a contrite spirit Nigh how nigh Isaiah tells even to dwell with them that 's a constant presence Isai. lvi I dwell in the high and holy place with him also that is of a conâ—…te spirit to revive the spirit of the humble Indeed 1. Repentance so pleasâ—… him that the very imperfect acts of repentance if they be true and sincere though not according to the strict standard of the Sanctuary are accepted by him David cried out Peccavi I have sinned and presently God absolved him The loving father meets his returning Prodigal Son half-way when he was yet afarr off and but making towards him 2. Repentance so
the first note of true hearty repentance 't is Voluntaria 2. Vera poenitentia 't is Solitaria True sorrow for sin it will be secret in privacie and solitude and then it works strongest Ille dolet verè qui sine teste Players on the Stage may howl and mourn and wring tears from their eyes and yet be mad merry fellows among themselves Ahab can put on Sackeloth and go softly when he spies Elias And if they chance to miss spectators to see and applaud them their labour sorrow it is all lost Why have we fasted and thou seest not Isai. lviii 3. Whereas a true Penitent with St. Peter goes out seeks a corner to shed tears runs not among his fellow-Disciples to take notice of him As Ioseph shed his tears of commiseration so a true Penitent his tears of contrition in his privatest closet Thus David saith Saint Chrysostom speaking of the privacie of his repentance was in solio regali velut vinctus in carâ—…ere aula regalis erat tanquam eremi vastissiâ—…a solitudo his walks chamber closet bed they were witnesses of his true repentance That 's a second evidence of true hearty contrition 't is Solitaria 3. Vâ—…ra pâ—…nitentia 't is Perpetua 'T is a continued constant lasting repentance A wicked man reckons the shortest fit of spiritual sorrow to be insupportable he cannot endure it Felix at the first offer and touch of it rejects it instantly Like little children or mad men if the physick be bitter or untoothsome they fling it from them or spill it presently A true Penitent drinks deep of it and sucks up the dregs 'T is tempered by God himself he knows it is soveraign Thus David acknowledging the frequency and constancy of his repentance professes he made his tears his food day and night Psal. xlii 3. To which St. Bernard alluding in his second Sermon De Iejunio tells us There is one kind of bread a Christian always feeds on never fails from the bread of tears which he saith David made his ordinary standing dieâ—… Lachrymâ—… factae sunt mihi panes die ac 〈◊〉 He used them not as physick onely for some extraordinary recovery as most men think of repentance applying it as Papists their Extremâ—… Unction never but in case of death no David fed upon them and lived upon them they were his appointed food day and night Ieremie calls it a fountain of tears not a cistern that spends it self presently or a Winter-torrent in some great affliction which the Summer of prosperity will soon drie up but a fountain of tears implying constancy and perennity Thus saith Chrysostom St. Paul not having any present enormities as fuel to maintain the flame of his repentance rather then he would abate his sorrowing re-calls his ancient sins past and forgiven Deleta revocat I was a persecutâ—…r I was a blasphemer thereby to stir up and maintain his sorrow A wicked Reprobate the least nibbling of the worm of conscience is intolerable to him for the least moment he either destroys it presently or it destroys him Christians delight to continue in it Even in the midst of this fiery furnace of an afflicted conscience they walk and talk sing and rejoyce like the three Children whereas Iudas Saul and other Reprobates are presently consumed with the least flashes of it A true Penitent makes this the purpose of his life would not live but to repent with Tertullian accounting himself Nulli rei nisi poenitentiae natus Born to repent and never give it over before he dies Nay were it possible he would mourn in heaven Then at the day of Judgement shall these penitential tears be wiped from his eyes He enters into heaven with tears in his eyes and God must wipe them away of themselves they would not stay or dry up That 's the third property of true Repentance 't is perpetua That 's the first reason why our hearts must be wrought upon Ratione Veritatis otherwise 't is no true Repentance 2. Ratioue usus Except thy heart be contrite and penitent 't is no useful and profitable Repentance Outward abstinence and reformation without the heart is to no purpose Thou mayst prune the twigs or hew off the boughs but the root keeps life in it and will spring out naturally till that be deaded hacking the bark is lost labour We may truly say of such heartless repentance as the Messalians falsly taught of Christian Baptism it doth Radere peccata non eradicare shave or pare off sin not kill it at the root Sin 't is as deeply fastned in the heart as Ivy that grows and springs out of a wall we may shed off the leaves but if we would throughly destroy it and root it out we must dig down the wall and break it in pieces So if thou wouldst work out those fibrae peccati that are fretted and incorporated into thy soul thou must bruise and break thy heart by Repentance As in curing of a sore so here 't is not sufficient to wipe away the filth and corruption that issues from thy soul except the core of sin which lyes in thy heart be consumed and perish'd That 's the second enforcement for hearty Repentance Ratione usus otherwise it is unprofitable Repentance Contrition must work upon the heart 3. Ratione acceptationis Otherwise 't is no pleasing or acceptable Repentance In this case were it possible to divide the man God chuseth like the King of Sodom Tantummodo mihi animas God expects and accepts the heart If the heart be absent he accepts not either hand or head or the whole outward man but even without these the heart contents him Thus David Sacrificia Dei Cor contritum The choyse Sacrifice that is best accepted is a contrite heart Nay Sacrificia 't is all the Sacrifices represented by all and including them all and in Gods account more precious then all The Sacrifices of God are a broken heart without which other Sacrifices find no more acceptance then Cain's oblation We find that in Suetonius Excors Sacrificium the Emperours Sacrifice that had no heart was prodigious and abominable Sure with God an outward carkass of Repentance without the heart and spirit 't is no less execrable That 's the third reason for our hearts Contrition Ratione acceptationis otherwise no Repentance acceptable Thus having seen the Act of Renting applied to its proper object in the affirmative part Come we Secondly To the object negatively set down Rent not your garments In the former Rent your hearts was discovered their inbred obduration In the latter Rent not your garments the Lord checks and reproves their outward Superstition And that I resolv'd into a double sense 1. In disjunction from the renting of the heart so it is Sensus purè negativus a plain Prohibition Or else 2. In conjunction together with the renting of the heart so 't is Sensus comparativus Your heart rather then Your garment First Conceive it negative Rent not your
of Scripture the Apostle discourses the state and condition of a Christian. And having in the former part of this Epistle settled the truth of our Justification by the death of Christ now he layes down grounds of comfort against those infirmities and imperfections that Christians find and feel themselves to be subject to 1. He discovers these infirmities chap. vii I know that in me that is in my flesh there dwells no good thing Odi quod sum non sum quod amo Aug. Epist. 106. The good that I would I do not the evil which I would not do that do I. 'T is that which S. Augustine calls Rixa jurgium inter carnem spiritum Hannah and Peninnah under the same roof vexing each other the one provoking the other weeping both disquieting the peace of the soul. And he who is Spiritual like S. Paul will heed and observe them have his eye upon his thoughts and inward inclinations The Naturalists say that man hath two muscles in his eyes more then other creatures that make him look upward A Christian hath two more to make him look inward to search and descry the stirrings of his heart 2. As he discovers them so he bewayls and mourns for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched man that I am who shall deliver me from the body of this death See the spirit of S. Paul he rejoyces in afflictions but he mourns for corruptions Vers. 35. Quis separabit He defies afflictions the greatest of them But chap. vii 24. he hath another exclamation Quis liberabit He groans under infirmities and corruptions the least of them Ey here is the true mark of a Spiritual man he chooseth affliction rather then iniquity Affliction sits light but sin sits heavy on him Tu nôsti gemitus cordis mei de hacre flumina oculorum meorum saith S. Augustine bewailing but one of his infirmities 3. He finds and layes hold upon help against them Faith represents Christ and his power ready to succour and deliver him I thank God through Iesus Christ my Lord. These infirmities fetch'd tears from S. Paul but yet he doth not weep out the eye of Faith looks up to Christ as to his soveraign Antidote to cure and recover him And then 4. He comforts himself against those many evils that are consequent fruits arising from these infirmities There are three main evils that arise from them 1. These sinful infirmities in themselves have a condemning power in them they deserve in justice no less then the curse of God and eternal damnation Papists and others may sleight these first motions and count them no sins S. Paul judges them damnable Sin is so strong a poyson that the least grain is deadly and the Gospel doth not make them no sins but makes them pardonable As God destroyed not the fiery Serpents but provided a cure and remedy against them in themselves damnable Against this evil consequent S. Paul finds a Consolation vers 1. There is no condemnation to them that are in Christ Iesus that State and Condition brings with it Pardon and Absolution 2. A second evil consequent from these infirmities is that Thraldome and Captivity and Vexation which these remainders of sin bring upon the soul of a Christian. Though he hath his pardon yet his shackles and his bolts are still upon him Though he be freed from the condemning power of these infirmities yet still he suffers encumbrance and vexation from them It is matter of great heaviness to the Saints that they are thus hindred and encumbred that they find such strivings and rebellions in themselves against the law of God that the flesh should resist and oppress the spirit that Hagar should insult over Sarah the bond-woman over the free that Ishmael should over-top Isaac that Esau in the womb of grace should struggle with Iacob that the house of Saul should still be quarrelling with the house of David But against this he comforts himself and others The law of the Spirit hath made us free from the law of sin ye are not in the flesh but in the Spirit vers 9. 3. A third evil is that these infirmities and remainders of sin have a malignant power to make us subject to the law of death Their very being in a Christian is the seed and original of mortality 1. Though sin be pardon'd by the death of Christ 2. Though the dominion and power of it be broken and subdued by the Spirit of Christ yet 3. As long as it remains in us in the least and lowest degree it makes us subject to the power of death Yet against this S. Paul finds a double comfort 1. This subjection to death is not total 't is but half a death the death of the body onely That indeed we are obnoxious to but the soul hath escaped free from the snares of death The body indeed is dead that is subject to death because of sin but the Spirit that is life because of righteousness vers 10. Our chiefest and best part the proper seat of misery or happiness that 's put into a state of spiritual and glorious immortality Fear not that that kills the body and can do no more It is not a total death 2. Even this bodily death to be undergone 't is not perpetual that 's a second comfort It hath a limit of time set to it Death shall not alwayes gnaw upon us in the grave The righteous shall have dominion over Death in the morning Our bodies in the holds of Death are Prisoners of Hope there will be an enlargement Death shall be swallowed up and abolish'd the Power and Spirit of God shall free these mortal bodies bring us like Peter asleep out of the dungeon If the Spirit of him that raised up Iesus from the dead dwell in you The Text then 't is the blessed Assurance and Evidence of a Christians happy Resurrection In it observe these four particulars 1. Is the Condition upon which it is promised and we may expect it If the Spirit of him that raised up Iesus from the dead dwell in you 2. Is the main Cause and Efficient of this our Resurrection 'T is he who raised up Christ from the dead 3. Is the Acting and Performing of it He shall quicken your mortal bodies 4. Is the Ground and Reason of it Because his Spirit dwells in you First for the Condition If. I call it a Condition and yet it carries a threefold force in it I. It hath the force of a Connexion it makes a Connexion with the former priviledges and comforts of a Christian. 1. No condemnation for sin vers 1. that 's one comfort 2. No dominion nor power nor absolute sway of sin that 's a second comfort 3. No total nor final nor utter destruction by sin Death is abolish'd that 's a third comfort It shews us a blessed concatenation and linck of a Christians priviledges Mercy it begins in Pardon and growes and diffuses it self in Grace and never
water springs the Son to the River and Stream that floweth from this Fountain the Holy Ghost to the Pool or Sea into which both Fountain and River doth run and flow All one in the substance yet distinctly apprehended by these resemblances 2. Saint Paul here names the Holy Ghost under this expression The Spirit of the Father as delighting to shew the consent and concurrence of the whole Trinity in the work and carriage of our salvation The Father Son Spirit all joyned in this great Work As in our creation Let us make so in our repair and recovery the power of the Father the wisdom of the Son the grace of the Holy Ghost all concurred in this work Thus Ephes. ii 18. Through the Son we have access by one Spirit to the Father The Son recommends us the Spirit conducts us and the Father receives us The gods of the Heathen when one favoured another opposed Mulciber in Trojam pro Troja stabat Apollo One was against Troy the other stood for it Our God Father Son and Holy Ghost all set themselves to atchieve our salvation 3. By this expression the Apostle would send us to the Well-head of all grace and teach us to whom to seek for the gift of the Spirit the original donor of it is God the Father Hence He is called The promise of the Father Acts i. 4. We had need be set right in this point S. Iames tells us we are subject to mistake Err not my dear children Every good and perfect gift comes from above from the Father of lights Iames i. 16. Lux à primo lucido Our Saviour appropriates it to the Father Luk. xi 11. Your heavenly Father shall give the Holy Ghost to them that ask him He hath abundance of spirit as Malachi speaks In all those diversities of endowments and operations that are in the Church 't is the same God that works all in all It must teach us to whom to have recourse even to this Fountain of holiness from whom it is communicated and conveyed to all that receive it That 's the first Reference 't is the Spirit of the Father 2 d. Then here is a second Reference to Christ in a miraculous operation The Spirit of him that raised Iesus from the dead God the Father he raised Christ by the Spirit from the dead The point is observable that the resurrection of Christ is in a specimanner attributed to the Father Acts ii 32. This Iesus hath God raised up and is by the right hand of God exalted and Acts iii. 26. God hath raised up his Son Iesus Indeed we find the Resurrection ascribed to all the three Persons 1. The Father he raised him up Him God raised up the third day Acts x. 40. 2. Christ he is the author of his own resurrection his Divinity was inseparably joyned to his Humanity united not onely to his living but also to his dead body and by virtue of that Union he raised himself He had power to lay down his life and power to take it up again Ioh. x. 18. As the Sun sets and rises by his own motion 3. The Holy Ghost raised up Christ 1 Pet. iii. 18. He was put to death in the flesh but was quickned by the Spirit So then all concurr yet here it is especially attributed to the Father for divers reasons 1. In general all actions of the Deity originally flow from the Father As in being so in all acting and working he is the first in order Hence it is that Christ ascribes all that he doth to his Father Iohn v. 19. The Son can do nothing of himself but what he sees the Father do for whatsoever things he doth these also doth the Son likewise The Father saith Christ gave him those works to do 2. The Father is said to raise Christ from the dead because the Father in a special manner is the fountain of Life As the Son is made known by the attribute of Wisdom the Holy Ghost by the attribute of Love so the Father is represented by the attribute of Life Christ calls him The living Father Iohn vi 57. 'T is his glorious Title The living God It was S. Peters confession Thou art the Son of the living God And this life the Father communicates to the Son Iohn v. 26. As the Father hath life in himself so hath he given to the Son to have life in himself This Paul makes an act of Gods Paternity to raise Christ. His resurrection was a second generation Acts xiii 33. Thou art my Son this day have I begotten thee If thou be the Son of God come down from the cross Why it is as good If thou be the Son of God rise up from the Grave 3. The Father is here said to raise up Christ His resurrection being the first step of his glorious exaltation it is ascribed to the Father rather then to himself desirous rather his Father should put the Garland of triumph upon his head then he himself assume it Thus the Scripture ascribes his Humiliation to himself his Exaltation to his Father Phil. ii 7. He made himself of no reputation he took upon him the form of a servant he humbled himself and became obedient wherefore God highly exalted him Usurping Adonijah steps of himself into his fathers Throne This is our ambition Shun the work but snatch the reward Solomon will be placed by his father anointed and advanced to the Throne by Davids appointment He that humbles himself shall be exalted active in his humiliation passive in his exaltation Thus Christ though he had power and authority to exalt himself it had been no robbery S. Paul tells us yet he observes this gracious Oeconomy makes his Father the approver of his obedience the accepter of his merits the rewarder of his passion the author of his exaltation 4. The Father is said to raise up Christ purposely as a ground of hope and assurance to us of our resurrection For us to hear that Christ is risen by his own immediate power weakness of Faith will object Christ was God too his Deity was united to his dead body it was easie for him to take up his life but we are nothing in our graves but weakness and corruption True but this Scripture ministers more comfort it tells us That Christs resurrection was perform'd by the Power and Spirit of the Father God reached out his hand to him and rais'd him up Here then is our comfort The same Spirit of God is communicable to us the same arm of Power may be reached out to us Look not upon thy weakness but look upon Gods strength He will employ the same Power for us which he did for Christ Ephes. i. 19. He will use the same exceeding great Power to us-ward that believe which he wrought in Christ when he raised him from the dead That 's the second Reference 3 d. Now follows the third gracious Relation and that is of the Spirit to us that is a Reference of
Inhabitation He dwells in â—…s A speech of great Emphasis importing the near and close and intimate conjunction and union 'twixt the Spirit and us And this Inhabitation is expressed in Scripture in a double Notion 1. It is Domestica familiaris habitatio 't is Habitatio ut in domo that is a near conjunction Thus the Church is called The house of the living God 1 Tim. iii. 15. And Heb. iii. 6. Whose house are we And again Ephes. ii 22. We are built for an habitation of God through the Spirit 2. It is Sacra Religiosa 't is Habitatio ut in Templo that 's more The first In Domo imports a near Conjunction The second In Templo inferrs a Sacred Presence Indeed Gods Presence makes us a Temple sanctifies and consecrates us to holy Uses 1 Cor. iii. 16. Know you not that you are the Temple of God and that the Spirit of God dwells in you Nay not onely our souls but our bodies are hallowed to be a Temple 1 Cor. vi 19. Know you not that your body is the Temple of the Holy-Ghost For the understanding of this sacred Inhabitation let us consider 1. How the Spirit dwells in us 2. What this dwelling implyes I. How doth the Spirit dwell in us 1. This dwelling of the Spirit in us 't is like the Spirit it self wholly spiritual all in a mystical and heavenly manner As is his Essence so is his Presence onely spiritual Papists enforce a bodily Presence of Christ we must corporally receive him into our bodies No saith S. Cyprian Nostra Christi conjunctio non miscet personas nec unit substantias sed affectus consociat confoederat voluntates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. vi 17. 2. This Inhabitation is performed in us by the production and infusion of those saving Graces which the Spirit works in us As Luther speaks of the Soul 't is Officina Dei mei 't is the Work-house where the Holy-Ghost frames and fashions the new Man in us And though he dwells in us by every Grace yet there are two special Graces to which the Scripture ascribes the Inhabiting 1. Is Faith that 's the Grace that lets in God into the soul and gives him possession Ephes. iii. 17. He dwells in our hearts by Faith Infidelity excludes him Faith receives and entertains him 2. Is Charity by it the Spirit dwells in us God is love and he that dwells in love dwells in God and God in him 1 Iohn iv 16. Love amongst men it is a cohabiting quality Amor congregat 't is an associating virtue t is the glew and cement of the world it makes men dwell together These two are the two uniting Graces Faith unites to God mystically Love morally 'T is the formal union of the soul with God 3. The Spirit dwells in us not onely by his gifts and graces but really The Holy-Ghost is present and applies and unites himself to a Christian. Our bodies are the Temples of the Holy-Ghost not of his Graces but of his own sacred Person The Fathers prove the Holy-Ghost to be true God in Substance because he hath a Temple None but God possesses a Temple And Habitatio 't is Actus Personae properly none but a person is said to Inhabit Indeed Substantially the Holy-Ghost is every where but yet Dwelling adds to his natural Presence a more special Habitude He is tanquam in suo where he doth Inhabit A stranger may be present in an house as well as the owner but to be there by special Interest as in his own Possession so the Holy-Ghost is present in a Christian. That 's the first Consideration How the Spirit dwells in us But II. What doth this Dwelling imply 1. Dwelling implies Propriety and special Right and Interest It is a Possessive word The soul and body of a Christian is Gods more immediate Possession he hath the reference of a lord and owner to it Thus S. Paul tells us 1 Cor. vi 19. Ye are the Temple of the Holy-Ghost and ye are not your own A Christian is Gods upon a fuller right and title then another man All are his as all wasts are the lord 's of the Soil but his lordship and mansion-house are more specially his Such a reference hath a Christian to God He is his not upon common tenure but by peculiar appropriation 2. Dwelling implies Residency and Continuance and Fixedness of abode A man is not said to dwell in an Inn or in the house of a friend though he sometimes be in them A stranger or a wayfaring-man saith the Prophet Ieremy turns aside to tarry for a night There a man dwells where he resides and abides constantly So then the Spirit dwells in a Christian that is he is constantly fixedly in him sets up his rest makes him his Mansion Here will I dwell for I have a delight in it Thus David expresses Gods residence in his Church Psal. cxxxii 13. The Lord hath chosen Zion he hath desired it for his habitation vers 14. This is my rest for ever here will I dwell for I have desired it Thus the Spirit fixes his abode inseparably to the soul of a sanctified man His Graces have 1. Firmitatem radicis they take root in us 2. Perennitatem fontis they are always springing never decaying The Annointing which you have received of him abides in you 1 Ioh. ii 27. His Grace 't is laid in oyl no waterish colours that will wash off presently Indeed for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some such endowments they are in a man Per modum actus transeuntis as Prophesie but Saving Grâ—…ces are Per modum habitus permanentis According to some Graces the Spirit comes and goes saith S. Gregory Recessurus venit venturus recedit sed sine quibus ad vitam aeternam non pervenitur in elecâ—…orum cordibus semper permanet Saving Graces are never vanishing That is a second residency 3. Dwelling implies Command and Authority and right of Disposal of all things He who dwells and possesses as an owner doth like the Centurion he saith to this Do and he doth it to another Go and he goes It was the law of the Medes and Persians That every man should bear rule in his own house Esther i. 22. So then Doth the Spirit of God dwell in us He must bear sway in us with all authority he must rule and govern and order all in the soul of a Christian. His motiâ—…ns they must be commands 'T is a rule in Oeconomicks Voluntas Superioris quomodocunque innotescit vim praecepti obtinet The Master of the house the glance of his eye the beck of his hand must find obedience 'T is that which Paul practiseth Gal. ii 20. I live yet not I but Christ lives in me Christ and his Spirit bore all the sway in S. Paul s life Christians must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acted and managed all by the Spirit S. Paul expresses it Acts xx 22. 〈◊〉 〈◊〉 〈◊〉