some a shorter time if thy soul have drooped been afraid to be utterly cast away if thou hast found thy self in a lost estate then is thy case good for this goes alwayes before that insulting faith that triumphs against all condemnation If thou hast not found this but hast gotten faith without it then dost thou speak peace to thy self before God speakes it and it is all one as if the Israelites should have looked up to the brazen serpent before they had been bitten with the fiery serpent in the wilderness who had been never the better not finding indeed the need thereof as those that are stung and troubled with fin do Many are driven to believe because they are convinced thereof in their judgement and the example of others they think would shame them else But that is not enough thou must find thy self throughly awakened for thy sins and feel thy self lying under the wrath of God and lost as it were in thy self before thou canst truly see the need of a Saviour and look up to him effectually Secondly If thou hast obtained this absolving quitting and triumphing Faith then after this spirit of bondage thou hast found the spirit of Adoption spoken of in the same place Rom. 8. 15. for before thou hast been bitten with thy sins the Devil and thine own conscience thou canst not receive any true comfort But when thou once findest in thee nothing but matter of condemnation art driven quite out of thy self then the spirit with the Gospel opens thy heart and inlargeth it to rejoyce and draw stronger consolation from the Gospel then the law could bring condemnation So that if thou hast found the spirit of grace and comfort calming thy minde and purging thy conscience and so sealing thy heart and giving thee som assurance that thy sins are forgiven thee then is thy estate good assure thy self nothing in the world could do this but the spirit of God Ask therefore thine own soul if thou hast in any small measure in truth found thus then hath God begun this triumphing Faith and set it up in thee Thirdly If thou hast this Faith then art thou united unto Christ and hast fellowship with him thou art then knit to Christ as a man to his wife in a mariage bond for thou must know that Christ is the believer in a spiritual and mystical manner Rom. 8. 1. We first are in Christ that is when we once come to believe and then Christ is in us as it is vers 10. when his death kills the body of sin in us and Iohn 17 21 23. I in them saith Christ and they in me which shew as in divers other places in like manner that there is then an union which is an inâ—allible note that floweth imediately from the grace of faith once begotten wrought in any poor soul 1 Ioh. 1. 3. They have fellowship with Christ and with the father through Christ if thou hast this faith then is there a bond that knits thee to God above all other in the world and without this thou canst challenge no Salvation from Christ. let every one therefore examine if he have such a Faith in him by which he may know whether he finde Christ in him or himself in Christ and so a blessed fellowship between them and this thou mayest know if thou findest not the world and sin working and reigning in thee but the spirit of Christ having the rule and dominion in thee Christ he is the ruler and governour of his Church and children O blessed man that hast this O blessed habitation to dwell in Christ to be ingrasted and have an happy being and fellowship with Christ. This discovers abundance of false faith in most men in the world that dream and think to be saved by Christs death on the Crosse now ascended and being in heaven c. But if this be all the wickedest heart in the world that knows of this may say as much but here is the disfence that cuts the thread the sound believer hath further the spirit of Christ to kill sin in him he hath also Christs blood in him that is the worth and merit thereof taking away the guilt of sin and purifying his conscience which he findes by the peace of it He hath also the virtue of Christs Resurrection in him to raise up his dead heart Paul desired to know nothing but Christ crucified by an inward experimental knowledge and feeling of the power thereof Also as Christ is now in heaven making intercession for him so he hath his spirit in him to teach and assist him to pray for pardon of sin and strength against the world and the Devil and that remnant thereof inbred corruption that still remains in him Try thy self for this and if thou find it in thee go on thy mariage bond here shall be broken and soul and body separated by death yet shall thy blessed union with Christ never be broken but though thy body happen to lie in the dust for a time yet shall it one day be raised up again and united to thy soul and both conjoyned to God to live with him in glory forever Fourthly If thou hast this insulting and triumphing faith then thou art a devoted and consecrated man to God and Christ to serve God in righteousness and true holiness all thy dayes hence all believers are said to be Saints that is sanctified and set apart to God dealing with worldly things not with hearts set upon them but using them as if they used them not even with holy affections and hearts consecrated to God and Christ hence also is it that they are called temples to God set apart to their Redeemer by Baptism and Profession But do those that think they have this faith thus carry themselves this belongs to every man and woman we must not be devoted to the pleasures of this world but keep our hearts as men devoted to God and Christ even in our recreations We must have a special care we destroy not this Temple by prostrating our selves to base lusts try thy self for this and though none can do this as they should yet are all to labour and endeavour it He that hath this assurance to be able to challenge and triumph over his enemies in Christ must be the most fearful man in the world not as doubting of Gods favour but in being afraid to sin against God and to offend any of his Brethren which if thou dost thou shalt be the stronger in this triumphing faith Examples hereof we have throughout the whole Scriptures in all Gods children when they were once effectually called whose carriage I pray mark what it was Luke 19. 8. Zacheus made restitution abundantly when his faith had embraced Jesus Christ again Act. 17. Those that had used unlawful A â—s when faith once entered they burnt their books lest they should draw away their hearts and infect and hurt others they so hated their sin and
assumed body and shew of grace That is a common spirit without the life of grace The third propertie of assumed bodies they are unconstant That is assumed bodies walk for a time but they walk not alwayes even so if you have but a common spirit you will not be constant in good but off and on from the Rule A man that is living in Christ you shall find him living and moving and doing the Actions of the new man A man that hath a common spirit may do some things that are good he may keep and press down sin for a while but not alwayes nor then neither as it is sin but because it crosseth his profit or pleasure or some such thing Again he may have some taste or relish o spiritual things But he is not cleansed or purged by them Again they may walk as a living man walks That is perform holy duties but they are not constant in holy duties neither do they perform them in obedience but out of self love That is they are still ebbing and seldom flowing They omit ostner then they perform Therefore let me exhort you all You that are alive and have been dead be you careful to prize your life And you that have been alive and now are dead That is you that have faln from your holiness and zeal and have lost your first love and strength labour now to renew it again But you that are alive and yet are falling let me exhort you to strengthen the things that are ready to die If there be any here such let them now humble themselves and seek the spirit with earnestness That they may be renewed That they may be strengthned and quickned to good and received to favour again But if you will not but continue in this condition still you have but a name that you are alive but indeed you are dead In Rom. 6. it is said That they that die in Christ shall live in him That is if you once live the life of grace and have received the sanctifying spirit you shall never die but live for ever in Christ. This was the promise that Christ made unto his Disciples and in them unto every Christian. That he would send the spirit and he should abide with them for ever Therefore examine if the Spirit do remain in you and make you constant in good if not it is not the sanfying spirit The fifth sign whereby you shall know whether you have the sanctifying Spirit is this examine whether it be the Spirit of adoption That is if it make you to call God Father Then it is the sanctifying Spirit in Galat. 4. 6. We have received the spirit of adoption whereby we cry Abba Father That is this is the property of the holy man no wicked man can call God Father because he hath not any such relation unto God he neither loves God nor God loves him The Apostle saith unto the Church I do this to prove or know the naturalness of your â—â—ve That is they that have the spirit they have as it were a natural inclination wrought in them to love God again to delight in God and in the Communion of Saints And therefore our Saviour saith in Iohn 4. It is my meat and drink to do the will of my Father That is he that hath God for his Father will serve him willingly without constraint as willingly as a man will eat and drink without wages that is he needs not to have wages to do that so he that hath the spirit he will delight in doing Gods will he will serve God though he should give him nothing And in this that God is our Father it will raise some like affections in us to love God again so likewise in prayer to have God to be our Father it likewise raiseth Son-like affections in us whereby we do not only believe that the things we pray for we shall have but we have also boldness to come unto him as unto a Father which no man can do till he have this spirit of adoption Therefore examine with what confidence and boldness you pray with what reverence you hear with what affection you love That is examine whether you have the spirit that doth make you to call God Father The sixt sign whereby you shall know whether you have the spirit or no is this you shall know it by the manner of working That is if it change you and lie combating in you as in Galat. 5. The flesh lusteth against the spirit and the spirit against the flesh That is if you have the Spirit you will have continual fighting and striving in the soul and this will not be onely against some or more particular lusts but against all that it knowes to be a sin I say not onely that there is a striving or a suppressing but it is by way of lusting Because a natural man that hath not the sanctifying spirit may keep down a lust for â—â—me by-respects but it is not from a 〈◊〉 That is it is not because his heart hates it oâ—â—…sses it by another power then a natuâ—… 〈◊〉 〈◊〉 〈◊〉 love of sin still But the opposing and resisting of sin in the godly is by way of lusting because they hate the sin and they fight against it with courage Therefore examine what lusting there is in you that is what hating of sin and then see with what courage and power you go about the subduing of it It is said that Iohn Baptist came in the spirit of Elias that is he came with that spirit that is full of power I say you will fight faintly against sin except you have the Spirit when the Disciples had received the Spirit in Acts 4. They spake with great boldness That is they had greater power to speak then before Therefore the Lord exhorts all men in Isai. 30. 3. Trust not in them they are men and not Gods As if the very name of men were weakness That is they are men that have no power it is God that hath power and therefore trust not in them but in every thing labour to see the power of God in it and seek for all spiritual power to good by God and examine your selves what power you have when you pray what power have you to go through to the end when you hear what power have you to edification when you see evil what power have you to avoid it when you are offered the pleasures and profits of the world what power have you to forsake them if they may prove hurtful unto the inward man if you have strong lusts in you what power have you to suppresse and lust against them Therefore you shall know by this whether you have the sanctifying spirit or no by the working of it The seventh sign whereby you shall know whether you have the sanctifying spirit or no is this you shall know it by your carriage in your words and actions and by your
purse he cannot abide to let it be tryed but if it be sound and good he is not affraid to bring it to the touchstone God in this case will take nothing for currant but what hath his own stamp upon it The word of God hath that in it that will try us let us therefore every one deal sincerely with our own hearts as in the sight and presence of Almighty God that so we may know whether we have this blessed Grace of Faith or no. But before we come to this let us consider these grounds First That all that live under the Gospel have if not though it be called the word of Faith and be the very meanes to beget Faith For this look 2 Thess. 3. 2. where it is given as a reason why those that truly receive the Gospel are so reproached and hardly dealt withall by the world even because all men have not Faith for if all had Faith then could all be of the same minde and Holinesse Righteousnesse and Love would be their delight Secondly That this triumphing Faith which upholds a man and opens his mouth to speak upon grounds of Faith is so far from being a common giâ—t to all that but few indeed have it It is a special and peculiar grace that makes a man triumph over condemnation That this was hard to be found the Prophet complains in his dayes Isa. 53. 1. Lord Who hath believed our report And that not among the heathen onely but even among the people of God The like complaint Christ takes up in the very words of the Prophet Iohn 12. 38. Rom. 10. 16. He admires at the paucity of true believers So now the sound of the Gospel hath come to all of us but who shewes this faith of Gods elect in them This also we may see in the parrable of the sower wherein is set forth the estate of the visible Church Where there is but one sort of the four kinds of hearers that bring forth this fruit Three sorts come to hear some but for fashion sake or compelled thereunto some to get knowledge onely some to carpe scoff or catch somewhat to run to rulers with or to judge that which shall judge them one day This triumphing faith it ariseth from an Immortal seed of Gods word alone Thirdly That though there be but few that have this faith yet not the poorest and meanest of Gods children if they have any true hope of Gods mercy but in his time shall come to it Act. 13. 48. As many as were ordained to eternal life believed whosoever is Gods childe shall have this faith and therefore Titus 1. 1. it is set out to be a pecular grace and gift of God that onely belongeth to the elect Gal. 3. 6. all are said by faith in Christ to be Gods sons Iohn 10. our Saviour shewes as none will so none can believe but such as are Gods sheep that is his elect even those that are chosen in Christ to eternal life The fourth thing we are to consider as a matter to bee believed is That those that have this faith that will save their souls they may know they have it Which is against Bellarmines reasons of diffidence and doubting First They may know it to themselves for their comfort and next they may make it known to others by the fruits thereof 1 Cor 2. 12. That we may know saith the Apostle the things which are given us of God in Christ which is spoken in common to all that truly believe and not onely to any special person the true beleever hath such a light going along with his faith that he comes to know though not perfectly yet truly and infallibly that God hath chosen Adopted and sanctified him c. He takes hold of the promise of Salvation upon Gods commandment Faith is that which receiveth the word and promise and cherisheth himself in a special manner in the Word and Sacrament The Devils works are in darknesse God gives his in light and therefore his children are called Saints in light Col. 1. 12. and Iohn 15. 10. He that believes in the Son of God hath the witnesse in himself So that thou needest not have others tell thee that thou dost believe for if thou hast faith indeed t is not so hid and buried in thy heart but that thou mayest know it Secondly Others also may know it as it manifests it self in the fruits Rom. 1. 8. Their faith was spoken of far and near which was known by their wonderful change they were become new creatures such as were now of a holy life and conversation for which Paul thanks God and desires to be with them to be comforted with their faith and his own Nâ—xt to this considâ—r that this triumphing faith wheresoever it is kindled it will endure the tryal even the fire of Gods spirit it will endure also the fiery tryal of affliction 1 Cor 3. 13. It is not a chaffie or counterfeit faith that all the troubles or temptations can blow away But being begotten by the word it pacifies the conscience and stablishes the heart in the bloud of Christ And purges the heart to make it fit for the Holy Ghost to dwell in also it works by love and makes a man not churlish and froward but loving and that even to his very enemies for Christ sake thy heart will tell thee thus much and make thee say I thank God I have this faith in me Lastly seeing it is thus namely that it is the duty of all every one that lives under the Gospel to prove his heart and search it to the bottom 2 Cor. 13. 5. Examine your selves whether you be in the faith this shewes that it is not a thing to be taken as granted that we have this faith except we find that we have it indeed but to search and try our selves for it Because else we are in a great danger even in the state of reprobates Therefore examine thy self and if thou hast it bless God that ever thou wert born to be brought to such a blessed state wherein thou mayst thus triumph Now for the notes whereby thou mayest try thy self they may be these The first is taken out of Rom. 8. 15. yea have not received the spirit of bondage to fear again but the spirit of adoption whereby we cry Abbâ—… Father Thou hast found thy self before to have bin in an estate of bondage as those believing Romans there who were accepted in an estate of fear and bondage under the curse of the Law and condemnation even in despair of themselves the spirit of Bondage for that time shews us the law that condemns us and makes it to triumph over a man so long as it lasts try therefore if thou hast felt thy conscience set on thee and found thy self to be condemned for thy sins Thus all Gods children truly converted indeed have felt though some more some less and lyen under it some a longer
within I speake of those actions which are actions of mercy be you mercifull therefore as your heavenly father is for that is a sign that you have the same spirit that he hath when God cometh into the heart of any man he receiveth the spirit of the father And therefore as you would have a witnesse and testimony to your selves that you are the sons of God be you merciful There is a natural mercy I confess found in those that have not mercy indeed but this God accepteth not because such mercies are but counterfeit to the true mercy Labour to be merciful as God is to abound in mercy that every one may fare the better for you wherever you dwell and whatsoever you doe let all your actions be works of mercy so will God accept them and be ready to render mercy to you again INWARD STRENGTH The desire of a Christian. Text EPHES. 3. 16. That you may be strengthened by the spirit in the inward man THese words are a part and indeed the sum of that excellent and divine prayer that Paul made for the Ephesians the principal thing that the Apostle prays for is this that they may be strengthened by the spirit in the inward man and this the Apostle sets down in such a manner that he answereth all doubts that might hinder the Ephesians from obtaining this gracious priviledge For first they might demand this of Paul you pray that we may be strong in the inward man but how or what means shall we use to get this strength the Apostle answereth to this and tels them the means to be strong in the inward man is to get the spirit that you may be strengthened by the spirit in the inward man Secondly but they might demand But how shal we do to get the spirit The Apostle answereth to this you must pray for him for your selves as I do for you for I pray that he would grant you the spirit that you may be strengthened in the inward man and thus you must do for your selves be earnest in prayer to get the spirit which he hath promised to those that ask it Thirdly They might demand but what should move God to give us his spirit and to hear our prayers To this he answers that the moving cause is the riches of his glory that you may be strengthened in the Inward man Fourthly they might demand yea but what shall we be the better for this strength if we get it To this the Apostle answereth in the verses following then saith he you shall be able to comprehend with all saints what is the length and the height the depth and the breadth of the riches of the love of God towards you in Christ. Now in that the Apostle above all other good that he wisheth unto them prayes for this that they may be strengthened by the spirit in the inward man I gather this point That which is to be desired of every Christian and to be earnestly sought for is this that they may be strengthened in the Inward man I gather it thus Saint Paul was now to pray for some special good to the Ephesians and considering what might be most profitable and advantagious he makes choice of this above all other good things making it the sum and substance of his prayer that you may be strengthened by the spirit in the inward man I shall not need to prove this by any other places of scripture because the place in hand sufficiently proves the point as being the main scope and intent of the spirit of God in this place to shew the necessity of this doctrine of strengthening the inward man But for the fuller explaning of this point we will first shew you what this strength is and then wee will come to the uses There is therefore a twofold strengthening 1 There is first a natural 2. There is a supernatural Strength First I say there is a Natural strength and this is when a man is naturally strong or able either in the parts of his body or in the guifts of his minde as for example a man that hath a strong memory this is a natural strength or in other qualities of the minde or else when a man is strong in the parts of his body these are natural strengths but this is not the strength that is here meant Secondly there is a Supernatural strength and this is two fold The first is a Supernatural strength which is received from the evil spirit which is when Satan shall joyn with the spirit of a man and adds a Supernatural strength and so makes him to doe more or suffer more then otherwise by Nature he were able to doe With this spirit are all the enemies of the Church strengthened Paul himself before he was committed was strengthened by this spirit Some men have more then a natural strength to undergo torments and yet not to shrink at them but this is not the strength here meant But there is a Second supernatural strength which comes from the sanctifying spirit whereby a Christian is able to do more then naturally he could doe and this is the strength which is here meant in this place and with this strength all the Saints are strengthened that is this was the strength that Eliah Stephen Iohn Baptist the Apostles and the rest had this made them speak boldly in the name of Christ. But you shall the better understand what this strength is if you doe but consider the particulars which are these The first particular wherein this spiritual strength is seen is this if a man chearfully thrive under many afflictions that is when they can rejoyce under great troubles and tryals they have this strength as Acts 5. 41. it is said of the Apostles that they departed from the Councel rejoycing that they were thought worthy to suffer rebuke for the name of Christ he that bears some troubles hath some strength but to bear great troubles is required great strength that is to stand fast to Christ to profess his name as the holy Ghost saith in Rev. 2. 13. there where Satan hath his throne must needs be a great Supernatural work of the spirit The Second particular is this in the hour of temptation when the storms arise and the flouds lift up their voyce the heart is stablished being founded upon the rock so that the gates of hell cannot prevail against it all Satans darts fall upon such a state as an arrow upon a rock the heart is fixed like mount Zion The third particular wherein this spirituall strength is seen is this when a man doth believe though hee have all reason and strength against him this is to be strong in the inward man but to go further that you may the better know what this strength is I wil give you a definition of it It is a general good disposition or right habit a temperature or a due frame of the mind wherby it is enabled to
man draw a Geometrical line he marvels what he means to spend his time about such an idle thing when that he which drawes it knowes it is of great use Fourthly in degree that is in the generalitie of the growth when you grow in every part proportionable A natural man may grow in some parts but not in all parts As for example he may have a large capacitie of knowledge in Divine truth yet he hath but weak affections to God or it may be his affections are strong but his judgement is weak or it may be he is strong in both that is he knowes the good and after his manner of loving he loves the good but yet there is weakness in the will he will not yield any true unreserved obedience to God but it is not thus in the spiritual strength that is in the growth of the inward man for that leads him unto an universal growth in all parts Now in the natural growth we say it is not proper Augmentation except there be a growth in all parts as if a man should grow in one member and not in another as in the arm or legg we would not say that were a growth but a disease and that many humours in the body were met together that it were rather a sign it should be cut off from the body then a help unto the rest of the body even so the growth in the natural strength in any one part of the soul rather hurts then helpes that is it rather shewes the disease of the soul then the health of the soul but the spiritual strength growes in all parts so much for the first difference The second difference is in the beginning and ending of that strength that is it hath another Alpha and Omega for the strength of the spiritual man is wrought by the spirit and word of God as thus the principles of Religion being taught him out of Gods word hence there is spiritual strength secretly conveyed into the soul for I say no man can receive the spirit or this spiritual strength but by the Gospel therefore consider what the goodness is that you have and how you came by it whether it came by the Gospel or no if it did you shall know it by these particulars First Examine whether ever thou wert humbled that is examine whether by the Preaching of the Law you have had such a fight of sin that hath broken your hearts If thus in the first place you came by it it is a sign that it is the true growth for this is the first work of the spirit when it comes to change the heart of a Christian and to make him a new creature it deeply humbleth him Secondly Examine whether there hath followed a comfortable conviction and manifestation of Gods love in Christ which hath not onely wrought joy and comfort against the former fear but also a burning and affectionate desire after Christ and Holiness Therefore if the Holiness that is in you be thus wrought it doth proceed from the spirit for this orderly proceeding of the spirit doth make it manifest But as for the natural strength it hath no such beginning it is not wholly wrought by the word it may be he hath been a little humbled and comforted by the word but it is not throughly and soundly but it is a overly habitual strength of nature picked out of observations and example Again as the spiritual strength hath a different beginning so it hath a different end that is the ends of them are as far if not further different then the beginning for as the spiritual strength hath a different beginning so it hath a different end that is the end of them are so far if not further different then the beginning for as the Holiness that is in a gracious man ariseth from a higher well head so it leads a man to a more noble and excellent end then the natural strength for the end of a spiritual mans strength is Gods glory that he may yield better obedience unto God that he may keep touch with him and keep in with him that he may have more familiarity with him and more confidence boldness with him in prayer In a word that he may be fit for every good work But the end of the natural mans strength is his himself his own profit and pleasure his own good for as the rise of any thing is higher so the end is higher As for example water is lifted upon the top of some Mountain or high place because it may go further then if it were upon even ground so when a man is strong in the Inward man he is set up higher he hath another end that is to please God and not himself and thus much for the second difference The third difference is this he that is spiritually strong is strong in faith that is the strength of the Inward man is Faith but the strength of the outward man is but moral strength gained by the diligent improvements of nature Now it is faith that gives strength a man is not a strong man in Christ or in the Inward man that hath not a strong faith for faith it the only thing that makes a man strong that is which makes a difference between a spiritual man and a natural man for as Reason makes a difference betwixt men and beasts so faith make a difference between a holy man and a wicked man As for example take a Philosopher that doth excel in other things as in humane knowledge he goes before other men yet in matters of faith and believing he is as blind as a beetle and the Reason is this A Christian sees and doth all things by faith but the other onely but by the light of nature and this is the same that the Apostle speaks of Heb. 11 Of weak they became strong that is because they had faith and were strong in the faith and trusted and believed and hoped in God therefore they became strong that is they did that which other men could not do that wanted faith Sisera might do as great things as Gideon but here is the difference Gideon doth them all out of Faith the other doth them but from Nature and so Socrates may in worldly things be as wise as Paul that is as wise in understanding and in policie by reason of excellent natural parts but here is the difference Paul doth all things out of faith and Socrates doth not therefore the Apostle saith in the 1 Tim. 4. 10. We are strong because we trust in the living God that is we have a strong faith in God and that makes us stand out all the assaults of men and Divels I say this is that which make a difference betwixt us and the men of this world Diogenes may trample under his feet the things of this world as well as Moses but Moses by faith chose rather the things of another life then these
meditate power to love power to obey all above nature and a power to forsake life and libertie riches and honour pleasure and all things which no man will do except he have the Spirit Secondly as it gives a strength and an excellent qualitie above nature so it adds unto it holiness that is it puts a tincture of goodness upon all your actions it warmeth the gifts of the minde and puts the heart in a frame of grace many men have a kind of strength but they want holiness and sanctification with it Now a man is said to be a holy man when the soul is separated and divided from things that are contrarie to its salvation and happiness and joyned And then joyned and united unto Christ wholly and totally Then and not until then is a man a true holy man it is with a holy man in this case as it is with a spouse she is separated from others and united to her husband are joyned to the Spirit have holiness with it and separated from sin The vessels in the time of the Law they were holy vessels because they were appointed to Gods worship in like maner when the Spirit comes into the heart it sanctifies it and makes him a holy man by making him in all his aims and ends to pitch upon Gods glory And this can no man do till the spirit of Christ be his In Cant. 6. 3. The Church saith I am my Beloveds and my Beloved is mine That is because he is my husband and I am his spouse therefore I will labour to be like him in holiness And our Saviour prayeth for this holiness for his Disciples In Ioh. 17. 17. Sanctifie them through thy truth thy word is Truth That is the word is the means to work holiness in them when they want holiness they want all things for when profit and pleasure comes then the Spirit of holiness is as it were plucked from them but when they have the Spirit then they see the vanitie of these earthly things therefore it is that men are deceived with false and counterfeit wares because they want the Spirit of discerning but when the Spirit of God comes into the heart of a Christian then it shewes him the vanitie of these things and this he doth by enlightning the mind and therefore it is that they are kept from playing the Adulteresses with these things because they have the Spirit of discerning Now examine what strength above nature what conjunction of holiness have you with it what Spirit of discerning have you are not these things in you then you have not the Spirit The third sign whereby you shall know whether you have the Spirit or no is this examine when and by what means it came into thy heart This is the sign that the Apostle makes in Galat. 3. Did you saith he receive the Spirit by the work of the Law or else by Faith preached That is if you have the Spirit then tell me how you came by it how and by what means came he first into the heart But here all the Question is how a man may know whether the Spirit be come into the heart in the right manner or no. To this I answer That this you must know that the onely means to receive the Spirit into the heart that is the right conveyance of the Spirit into the heart is by the word purely preached That is when it comes in the evidence of the Spirit purely without the mixture of any thing of mans with it and further you shall know whether you have received the Spirit by the Preaching of the word by these two things 1. By the Antecedent 2 By the Consequent First I say you shall know it by that which went before I say if the spirit hath been brought into the heart by the word then there will be a deep humiliation wrought in the soul for sins And then Christ and the Spirit comes into the heart begins to cheer up the dejected sou and hereupon there will be a through change wrought in the whole man and it must needs be so because the nature of the spirit is first to pull down what mans corruptions have built And then to lay the foundation of the spiritual building Humilitie And then afterwards to rear the buildings of grace in the soul. As for example if you would know whether the plants receive vertue from the Olive or no Then you must know that first they must be cut off from their own stock and then they must be ingrasted into that and then see whether they have the fatness of the Olive and then whether they bear the Olive leaves So a Man that hath not received the the spirit by the word he shall see it by the ripeness of sin the corrupt branches the bitter fruit that comes and is brought forth by him But on the contrarie if the word by the spirit hath cut you down and humbled you throughly by the light of your sin and then ingrafted you into Christ by working in you a saving a justifying faith and if it hath made you fat and well liking in grace that you have brought forth better fruit then you could do before then surely the spirit came into the heart the right way and works in the right manner but as I said it will first humble you by the word as in Iohn 1. 8. The Spirit shall reprove the world of sin of Righteousness and of judgement First he will reprove them of sin to humble them Secondly of righteousness because they have not believed the all-sufficiencie of Christ. Thirdly of judgements that they might change their opinions that they might do those things and bring forth that as fruit is agreeable to Gods will Secondly consider the consequence that is look to the thing that followeth the spirit where it comes in Where the spirit comes it works a through change in the soul I call it not a bare change but a through change for as there may be a glistering shew of something like gold that is not gold so there may be a cessation and a change from sin but not throughly or heartily and so not at all for what will it avail Herod to forsake some and like of Iohn Baptist in some things well if he will not forsake all and like of Iohn Baptist in reproof of all In like manner what if you change your opinions of some sins That is what if ye esteem some sins to be sins indeed if you have no the like opinion of all whatsover you think of your selves as yet you never had the spirit Therefore if you would know whether you have the sanctifying spirit or no in you then examine whether there be a through change wrought in you That is whether you do not esteem every sin to be sin but also what spiritual life you finde in you I say you shall know whether the holy spirit be in you by this
Christian like walking and holy conversation And this is the same the Apostle speaks of when he would assure them of their resurrection to life in Rom. 6. If you die with Christ you shall also rise with him again That is if your actions be the actions of the spirit proceeding from the inward man and have some resemblance of Christ then you shall rise again and live with him And in Rom. 8. he comes to the works of the spirit So many saith he as are led by the Spirit they are Sons of God That is they are led unto all holy actions and the duties of sons and then he comes in Galat. 5. unto the fruits of the spirit The fruits of the spirit are love joy and peace c. well then examine whether you have the spirit by the actions of the spirit and by the working and fruits of the spirit and by the teaching of the spirit For it is the Spirit which is the doctor of the soul that teacheth it all spiritual and saving knowledge and therefore the Lord saith you shall not need to be taught of any other for you shall be all taught of God that is mens teaching will never be effectual to work grace and holiness in you except God teach by his spirit Now you must know that there is a two fold teaching First there is a teaching of beast by man that they may be serviceable unto men by this to put men in mind of the spiritual teaching God hath put such a power in the creatures that they cannot chuse but they must do it there is a necessitie laid upon them by God in the very instinct of nature So when the spirit comes into the heart of a Christian it openeth another light in the minde and therefore the Apostle saith that you need not teach you to love for you are taught of God to love one another That is there is a necessitie laid upon you and therefore you must needs love I grant that sometimes a thief may be in the high way but it is for a bootie and a holy man may be out of the way That is slipt aside but here is the difference the one sets himself of purpose to do evil and the other is inforced unto evil unwillingly And you shall know the difference between these two in these 2. things If a holy man have gone besides the way as soon as the passion or temptation is overpast he will return again into the right way he will not go forward nor stand still but he will return But the other though in some sence he knowes it and is told he is besides the rule yet he cares not he will go on forward Therefore examine what fruits of the spirit you bring forth and what wayes you delight in Are you in the way of holiness do you delight to pray to hear to receive do you love God and Christ and the Communion of Saints Then it is a sign that you have the Spirit But on the contrary if you follow drunkenness and uncleanness and prophaning of the Sabbath in gaming and in sporting and idleness you never had the Spirit Again consider what are your walkes that is do you follow your old evil haunts now as fast as ever you did it is a sign that you have not the Spirit Again think not that it will excuse you to say that whatsoever your actions be yet you have good hearts for you must know that your hearts are far worse then your actions as I said before for if you had the Spirit it would not be idle in you but as it makes the heart holy so it sends forth holy speeches and actions in the life The working power of the spirit is excellently set forth in that passage between Eliah and Elizeus in the Kings It is said that Eliah cast his mantle about Elizeus presently he cries out let me go first saith he and take leave of my Father and then I will go with thee Eliah might well have reasoned thus with him what have I done unto thee or what have I spoken unto thee that thou shouldest thus reply unto me as if I tied thee unto the contrary Said I any such word unto thee that thou mightest not go But there was a necessitie laid upon Elizeus by the spirit to go with him and therefore he could not chuse but break out into these words That is the spirit now entred into his heart that he was not now his own man he must now go where the spirit would have him and do that which the spirit bid him and so we see in Act. 4. 20. when the Jewes came to Peter and commanded that he should not preach Christ unto them he answereth that he cannot chuse but he must preach Christ And in the beginning of the chapter you shall see the reason of it They had received the holy Ghost and they spake boldly Therefore you see the spirit is not idle but marvellous working and operative Therefore examine what power you have what actions you have and what fruit you bring forth But you may say that sometimes the spirit seems to be dead in the heart therefore it is not alwayes working To this I answer that the propertie of the spirit is alwayes to work and it doth alwayes work but he may sometimes withdraw his actions of growing as when a Temptation comes which before you have resisted but now you are taken with it then the spirit seems to absent himself by withdrawing his power but notwithstanding he works still for in the instant there is lusting and labouring in you against it and afterwards he gives you power to return again Again it is not alwayes thus with you but sometimes onely Thus much for the first use The next use stands thus if the holy ghost doth strengthen us in the inward man then let me above all things exhort you to seek the spirit because it will strengthen you in the inward man For what would a man desire either for the outward or inward man but if he have the spirit he shall obtain it Would a man be enabled to pray would a man be enabled to bear losses and crosses would a man master particular lusts is a man in bondage and would be set at liberty from sin is a man spiritually dead and benummed is a man spiritually affrighted with sin would a man walk as a Christian man ought to walk would a man be enabled to every good work would a man love in a word would a man do any thing that is holy and good Let him get the Spirit and he shall do these and much more Thus much for the general what the spirit can do for a Christian. Now I come unto the particulars what the spirit will do unto them where he comes and those I will reduce in these four particular things The first benefit is this which a Christian gets by enjoying
reason of it but because he wanted the spirit and on the contrary when the Disciples had received the Spirit They spake with boldnesse The fourth effect that the spirit begets i holy and heavenly desires in the soul therefore the Church in Cant. 2 is marvellous inquisitive to find Christ and what is the reason there is in men such a want of holy desires but because they have not the spirit The fifth effect is That the spirit begets holy indignation holy anger is an effect of the spirit and therefore thé Apostle saith in 1 Cor. 7. What indignation and wrath This he speaks in the commendation of the Corinthians men will not be angry with sin as an evil untill they get the Spirit The sixth effect of the spirit is holy affections It will make you have heavenly affections towards God to grace to the Saints Therefore the Lord saith Eze. 26. 21. I will give you a new heart Carnal men they may do some things to make their children to reverence them as to love them in regard of some donation that is they may proffer an object but they cannot beget holy affections That is the onely work of the Spirit thus to change the heart The seventh effect of the spirit is this It will purge the soul i. e. it will cast out all rubbish out of the soul There fore the Lord saith that he will purge the sons of Levi as silver That is that they may be fit for the service of the Priesthood he will purge out of them by the spirit that which other wayes would make them unfit And David in Psal 51. often prayes That the Lord would purge him and then after he prayes for the restoring of the spirit making the absence of the spirit the cause of his uncleanness The eighth effect of the spirit is It kindles holy affections to good in us and this is that that giveth us great advantage against sin I say we have no small advantage against the devil when the heart is full of heavenly affections and that for these reasons First because the more holy affections the better man That is God accompts more of him A man is esteemed of God as he hath or hath not holy affections a man is that which he is in his affections that is a man is not a good man because he knowes much but he is a holy man because he hath holy affections when he is full of love to God to Christ and to the Saints The second reason is because holy affections are a means or a second cause of good That is they are the cause of good actions as for example for a man to suffer for Christ and yet not to do it with holy affections out of love unto Christ That is nothing worth Therefore when the affections are ripe they are drawn upwards by the spirit both to do and to suffer The third reason is because holy affections they widen the soul that is they make the soul large for when holy affections are dead in you the soul will begin to shrink in even as cloth that is not thorowly made when water fals upon it it will run in but if you stretch it it will come to its own length again so when the spirit comes and â—…rks holy affections they widen the soul and make it large and firm Therefore that you may have large hearts in prayer and in meditation labour to get the spirit that you may have holy affections kindled in you The fourth benefit that a Christian hath by the Spirit is this it will make the heart good because it is the proper work of the holy ghost to sanctifie the heart that is to cleanse and change it and so make it good It is the work of the Spirit to work repentance a thorow change because men for the most part mistake repentance That is men do think that if they be turned this way and that way from this sin and from that sin though it be not from every sin and evil way that they have true repentance but they are deceived For repentance is a true change of the whole man consisting both of soul and body whereby the parts and faculties of both are turned a quite contrary way That is the heart is turned out of the way of sin into the way of holiness Now that a partial turning is not repentance I will make it clear by this comparison Take any natural thing that is of an earthly substance whose nature is to go downwards Yet you may force it upwards by means that you may use As for example Water you know is of an earthly substance and the nature of it is to descend yet you see by the force and strength of the sun it is drawn upwards first into vapors and then congealed into ice and snow and rain and then it will not rest till it descend again But there is another motion of things light and spiritual clouds ascend upwards and are not forced but naturally do it Even so a carnal man may do the same things that a spiritual man doth he may keep down some lust and he may forsake some evil That is he may forsake his drunkenness and his uncleanness and his old evil haunts but yet he doth not forsake all neither doth he keep out sin by the spirit but by a natural strength if he do a good action itâ—… by constraint he is forced by something to do it but it changeth not his heart a whit he may take a resolution to be good and to be better yet to change his own nature is not in his own power for this is the work of the holy Ghost Thus much for this use and for this point We now come to a third point the Apostle saith he would have them To be strengthened by the spirit in the inward man noting thus much that God must give them the spirit before they could have him The point is this That The Spirit is a free gift I say that the sanctifying Spirit is a free gift I gather it thus The Apostle here prayes That God would give them the Spirit Not that they had deserved it and so should have it by merit as the Papists teach but he must give it them freely without defert of their own I need not stand in the proving of it long That the Spirit is a free gift onely I will shew you briefly how the Spirit is a free gift and this shall be in these five particular things First the Spirit is a free gift and it must be free because the Spirit is a gift and what more freer as we use to say then a gift is Now it is a free gift because it is not merited by us at Gods hands it is not extorted and drawn from God by force nor merited by desert because all the good that is in us is wrought by God it is God that
puts the very first stamp of holiness upon us Secondly The Spirit is a free gift because the Spirit is a free Agent that is it works freely of himself Now reason is the free Agent of the outward man but it is the Spirit that gives reason Therefore the Spirit must be most free Thirdly The Spirit is a free gift by his carriage towards them that he will save he might have chosen the elder and not the younger That is he might have chosen Esau and not Iacob or if he would have chosen the younger Then he might have brought him first out of the womb but he will not because he is most free in his choice he will have Iacob and cast off Esau and so he might have chosen honourable and Noble men to have both preached the Gospel and to be saved by the Gospel he might have chosen them onely for salvation but he will not The poor they shall receive the Gospel That is he will make choice of them for salvation he might as well have chosen Simon Magus as Simon Peter but he will not therefore he is free Fourthly the Spirit is free which appears by the paucitie and fewness that he chuses he is at libertie he might have saved more but this shewes his freedom he is not tied to one more then to another The winde bloweth where it listeth That is he cals when and whom he will Let them come in that my house may be full That is none shall come no more no lesse then I have chosen Fifthly that the Spirit is a free gift appears by the prosecution of his decree both of Election and reprobation nothing more free then the Spirit is he might as I said have chosen Esau and not Iacob for there cannot a reason be given wherefore he should chuse the one and not the other he will chuse the wife and not the husband and he will chuse the husband and not the wise he will chuse the childe and not the father and he will chuse the father and not the childe Again he will chuse this man and that woman and not another man or the other woman and what is the reason of it surely there can be no reason given of it because the Spirit is free to chuse and chuse not Thus briefly I have shewed you that the Spirit is a free gift Is the Spirit then a free gift and doth it work freely Then let them consider this and tremble that are not sanctified by the Spirit For if the Spirit work freely and yet thou hast not sanctification wrought in thee it is a sign that thou doest not belong unto God Again if the winde bloweth where it listeth then it stands you upon to do as Millers and Marriners do to watch the opportunitie and grind when the Spirit bloweth upon you That is if at any time the Spirit doth kindle any spark of grace in you Take heed of neglecting the opportunitie That is do not say in this case unto the Spirit as Festus said unto Paul That you will hear him another time but be sure if the Spirit command do you run or if he cals be sure to answer him left he call you no more I have often told you there is a time when he will call you no more Therefore think with your selves what time of darkness and sorrow it will be to you then when with the five foolish virgins you shall be shut out of heaven and happiness There is a time when he will swear That ye shall not enter into his rest and do not I say onely labour and watch for the opportunity that is take the Spirit when it is offered but labour to get the oportunitie That is use the means whereby you may get him And for your help herein I will lay down some means whereby you may get the Spirit The first means to get the spirit is this you must labour to know the spirit for what is the reason that men do not receive the spirit but because they know him not that is they do not know him in his puritie in his free working in his incomprehensible greatness in his increase in holiness and therefore they put off the working of the spirit when men think now that their sin in this kind is not so great as Simon Magus was It is true say they Simon Magus his sin was a great sin and worthy of punishment because he thought to have bought the spirit with mony But if we will consider mens dealing now with the spirit we shall find that the same sin is committed still I say men think that they do not commit the sin of Simon Magus when indeed you do you know how great the sin was in him and what a judgement was inflicted against him and your sins are as great and the same but you know them not Therefore let us compare them together and you shall see that they are all one and that in these three particulars First Simon Magus thought that the spirit might have been had at any time for he neglected the means and despised it presupposing that at any time with a small reward he might get it of the Apostle what shall I give thee c And so when you put off the Spirit is not your sin the same thinking that you may have him when you will that you can have him at your pleasure to mortifie a strong lust a sin that you would be rid of and for a sin that is pleasing to your nature you can subdue it when you will And is not this a great sin as great as Simon Magus his was but can you do this can you mortifie your lusts have you power over them can you love God and the Saints well if you had never so much time you can never get the Spirit except that God give him Secondly Simon Magus thought that it was in the power of man to give the Spirit Therefore he asked Peter what he should give for the Spirit and is not your sin the same do not many men think that it is in the power of men to give the spirit when all the time of their life they will neglect the calling of the Spirit but in some great affliction that is when they lie upon their death bed then they will send for the Minister but not till then as if it were in his power to give the spirit Oh sir what shall I do to be saved can you tell me of any hope of salvation and the like Thirdly Simon Magus desired the spirit to a wrong end namely for his own advantage that upon whom soever he should lay his hands They might receive the holy Ghost And do not men do the like now They desire to have the spirit and they could wish with all their hearts that they had him but yet not to a right end That is for Gods glory but for some carnal end of their own That you
may be reputed thus and thus but not to any other end for know that a man may desire grace but if the aim of his desire be for his own end the desire is sin the same that Simon Magus his was Therefore I beseech you not to defer put not off the opportunitie and remember what the Lord saith in Hebr. 3. To day if you will hear my voice harden not your hearts That is this is the day now have you the opportunitie the candle is in your hands and you may light your souls by it the word is near you well then light your candles by it you may now light them whilst the fire is here but if you will not now how will you do when the fire is out That is when you shall be either taken from the means or the means from you therefore labour to know the spirit and Judge aright of him if you would get him The second means to get the spirit is faith and the best means to get faith is to be conscionable and constant in hearing the word Preached That is the Preaching of the word is a means to get the spirit And therefore the Apostle said Received you the Spirit by the work of the Law or else by Faith Preached Gal. 3. That is you may know whether you have the Spirit or no by this examine whether you have gotten â—aith by the Preaching of the word Our Saviour saith that The Tree is known by his fruit That is the branch cannot bear fruit except it receive vertue and strength from the root so if we get not faith in Christ and be joyned with him we shall never get the spirit Therefore if you would get the spirit you must get faith for faith is the knitting and the drawing grace it will draw the spirit into the soul and it will knit him fast unto the soul that it can never depart from it Faith will recover the spirit if it seem to want his power of working in the soul it will return him if he seem to depart away it will enlarge the heart if the spirit seem to be scanted in it that is it will widen the narrow bottle of our hearts And you know what our Saviour said to men and women in the Gospel be it unto you according to your Faith Therefore if you would get the Spirit you must get faith in your hearts That is if you would get a large measure of the Spirit then get a large measure of faith for what is the reason that men thrive not in the Spirit but because they thrive not in faith The third means to get the Spirit is an earnest desire joyned with prayer that is to desire and pray earnestly for the Spirit is a means to get the spirit An instance of this we find in Elishaes servant he earnestly desires and prayes that the spirit 〈◊〉 Eliah his Master might be doubled upon him Not that he meant that he might have as much more again but that he might have a greater measure of the spirit then other of the Prophets and he did obtain his desire for he was indued with a greater measure of the spirit then other of the Prophets were Even so if you would but desire and pray earnestly for the spirit you might get him Solomon desired wisdom and prayed for it and he had it and that in a larger measure then those that went before him so if you would pray for the spirit you have his promise in Luke 11. 14. That he would give the holy Ghost unto them that ask him and this he doth speak by way of opposition If you that are evil can give good things unto your children then much more will God give you his Spirit That is if a man or woman will be importunate for grace and the spirit as a childe will be unto the father for bread then he cannot deny you But you will say if he were my father and I were his childe then it is true he would give me his spirit But alas he is not for any thing I know neither my father nor I his childe To this I answer suppose thou be not his childe in thy own apprehension yet look back unto the 14. verse and see what importunitie doth Though a man would not open his door and give his neighbour that which he would have yet in regard of the importunitie of him that asketh he will open and give him what he would have this do you though you may have a denial sometimes That is no answer at all or an angry answer yet take no denial and your importunitie will at last prevail with him And to encourage you against former runnings out from God the Apostle saith that he giveth and upbraideth no man That is as no man meriteth at Gods hand so no man shall be upbraided with any railing to shame him he gives unto all men that come unto him that is without exception of persons without any by-respects freely and reproacheth no man That is he will not lay before him either that which might hinder him from coming to him or him from receiving him he might do but he will do neither And you know the promise made to the Disciples They must go to Ierusalem And he will after a certain time send the spirit but they must wait for him And this they did by constant prayer and they had the promise made good unto them for they had the Holy Ghost which came upon every one of them Acts 2. So if ye be constant in prayer what though for the present you get him not yet at last you shall have him thus much for this means If you would have the spirit you must pray and desire him earnestly The fourth means to get the spirit is to obey him and this you may do when you give him good entertainment that is when you indulge him with heavenly thoughts and do what he would have you to do out if you slight him That is set light by him and will not obey and be ruled by him you will never get him And this you do when you resist grieve and quench the spirit you resist that power when you resist the light which the spirit hath wrought in you That is when you fight against it against illuminated reasons and arguments This is a great sin You grieve the spirit when you mingle two contraries together That is when with the profession of Religion you joyn corrupt speeches and actions And you quench the spirit when you neglect the motions of the spirit and the means by which the spirit is got or increased or kept Nâ—w if you do thus you shall never get and retain the spirit But if on the contrary you love cherish and obey the spirit you shall have him and keep him The fifth means to get the spirit is this If you would get the spirit then you must wait upon those means
which are means for the getting of the spirit Neglect none of the means because you know not in which nor when the spirit will come it may be he will come now and not another time it may be he will breath upon you at such a ordinance and not at another In Acts 9. whilest Peter was Preaching unto them The holy Ghost came upon them that heard him So be diligent in waiting upon the means and the holy Ghost at one time or other will come Again he could have sent the spirit to Cornelius without the sending for Peter in Acts 10 But Peter must be sent for and he must Preach unto him and then he shall receive the holy Ghost Thus much for the means and for this time CHRIST the best INHABITANT Text EPHES. 3. 17. That Christ may dwell in your hearts by Faith I Have chosen this Text by reason of this Sacramental occasion which doth represent Christs dwelling in us and it is the second head of Pauls Prayer The first was That they might be strengthened in the inward man This That Christ may dwell in their hearts by faith Having in the former discourse opened the words I shall not need to adde any thing here The point hence arising is That it is a great prerogative of which all the Saints are partakers that they have Christ to dwell in their hearts The Apostle prayeth for it being directed by the spirit of God in his prayer and therefore we should esteem of it as of a great priviledge And as of that of which all the Saints are partakers because it is necessarie to salvation none are saved without it Now for the better understanding of it I will first of all shew you these two things 1. What it is to have Christ dwell in our hearts 2. What benefits we receive by his dwelling in them For the first what it is to have Christ to dwell in our hearts To this I answer That then Christ dwells in our hearts when as he works in them in another manner then he did before he hath other works and we see other effects then formerly First he shewes himself kinde and favourable to us inlightning giving comfort refreshing framing and ruling ouâ— spirits that beâ—ore he did not and he doth not in others he is said to dwell in the Temple because his eyes are upon it his ears are there open to hear the prayers of men his mercy seat is there T is true God fills heaven and earth yet he is said to dwell in the Temple because there he manifesteth his peculiar presence so the phrases of the Scripture are to be understood Go not up for God is not with you That is he will not assist you God dwells where he assists he dwells not where he helpes not That you may understand this consider these four particulars First where a man dwells he must come to the house and abide in it so Christ comes into the hearts of believers in whom he dwells and unites himself to them and their hearts to him And that is done by a double act of the Spirit First he humbleth and convinceth men of sin he makes some alive and us to be dead the way to life is death as the corn dies that it may live And this the spirit of bondage doth by putting an edge to the Law by making men desirous of Christ. Secondly the Spirit of adoption that unites us that perswades us that Christ is ours Love makes the union Faith is the agent in this union but it doth it by love as fire is said to heat though the qualitie doth it immediately when after sound humiliation we believe reconciliation with Christ there is a love to Christ then there is a union That is the first word he unites himself to the heart and it to him Secondly It is not enough for a man to come to the place to be conjoyned to it for a time but he must continue there else he dwells not there but is a stranger a dwell â—r must continue Christ abides with us for ever according to that everlasting Covenant which he hath made with 〈◊〉 Is 55. 3 He hath made an everlasting Covenant with us even the sure mercies of David He never seperates himself from us after he comes he continues for ever But it may be objected though Christ will not depart from us yet we may depart from him To this I answer that he will not suffer us to depart from him Ier. 32. 4. I will make an everlasting Covenant with them That is I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me we are knit together without separation he never departs from us nor we from him The reason why we continue in the state of grace is not because grace is of an unsatiable nature for it is a creature and may vanish as all other creatures do But it never failes because it is in Christ and supported by his arm of omnipotencie The light in the air may quickly perish but if the sun be ever with it it never perisheth â—o the water of a stream may fail but if there be a spring to supply it it never fails grace may perish as it did in Adam but men ingrafted into the second Adam can never fall because Christ is never severed from them we have his word for it he keeps us by his power There is an everlasting Covenant on both sides The Sacrament se ls this unto us That God hath made a Covenant that he will never depart from it and we set our seal by it that we will never depart from him Gal 5. 3. He that is circumcised is bound to keep the whole Law So he that receives the Sacrament is bound he engages himself to keep the Law of faith and he receives that oath when he was baptized Thirdly where a man dwells there he must delight else he is not said properly to dwell there a man that is imprisoned is not said to dwell in the spirit because he delights not in it Now Christ is said to dwell in us because he delights in us Esai 62. 4. Thou shalt no more be called forsaken but Hephsebah because the Lord delighteth in thee presence argues delight God delights in the Saints therefore he dwells in them he works in them that which is pleasing to them Artifex amat opus proprium He loves his own workmanship Thus First God delights in them as in those that are beautiful Cant. 4. 1 2 3. Thou art beautiful my Love thou art fair Thou hast Doves eyes thy teeth are like a flock of sheep which are shorn which came up from washing thy lips are a thread of Scarlet thy Temples like a piece of Pomegranate Secondly as one delights in a garden so God delights in them Cant. 4. 12. because he hath
planted them with such graces as flourish and grow up in them Thirdly as one delights in a Feast so God delights in them Cant. 5. 1. I have eaten my honey comb with my honey I have drunk my wine with my milk Revel 3. 20. I will come and sup with them I delight in them as in a Feast Fourthly where a man dwells there he is active one that doth nothing is not said to dwell in the place but rather to be imprisoned as one said of an idle man pointing to his body hic situs est his soul was buried in his body So Christ is said to dwell in us in regard of his activity and influence in regard of the works that he doth in us he works efficaciously in the soul making it fit for himself Christ hath an influence into the Saints he is still active in them furnisheth them with qualities that they had not and with actions that they did not before as one having an house makes his garden he dwells in us as the fire in the iron That is as the fire giveth to the iron all the qualities and properties of fire as hot burning and giving light it makes it like the fire so the spirit of a man when Christ dwelleth in him is made as the Spirit of Christ in all thinâ—s according to that degree of grace that he hath received We now come to the second thing we propounded and that is to shew you the benefits that we have by Christ his dwelling in our hearts and those are six First Where ever Christ dwelleth he maketh that person glorious he filleth his heart with glory This I take out of the Psal. 24. v. 7. Be ye lift up ye everlasting doors That the King of glory may come in The meaning is this when ever Christ cometh into any mans heart he comes as the King of glory That is not as one that is glorious in himself and keepeth his glory to himself but as one that communicateth his glory to that place where he cometh For there is that difference between Christ his coming in to an house and the coming of a Prince when a Prince cometh though he bring never so much glory with him yet he putteth it not upon the house the house remaineth the same But when Christ cometh into the heart he changeth he altereth the house he beautifieth and decks the soul with such excellencies as in themselves are glorious and appear glorious unto the view of others So Moses when he was with God his face did shine when he came down from the Mount because there God communicated his glory to him Indeed it is true that was an outward visible glory but yet the resemblance of that inward glory which God communicateth to the soul of him in whom he dwelleth That is he makes an impression of his own glory of his own Image upon that heart into which he cometh he stampeth it I say upon the heart and it is glorious in the Inward man it shineth forth also in the life and conversation even as the light shineth through the window so is it when Christ dwelleth in the heart he putteth a glory there which shineth forth makes him glorious in the eyes of others giveth a gracious and heavenly tincture to all his actions And the reason is because where he dwelleth he bringeth the spirit with him the Spirit of glory resteth upon them as you have it in 1 Pet 4. The Spirit of glory resteth upon you when you are railed upon for his names sake That is that spirit dwelleth in you covereth you and let them say what they can they shall not be able to hurt you for you are compast about with light even with the glorious Spirit of God As if one should cast dirt upon the Sun he cannot obscure the glory of it because light dwells in it so when men speak evil of the Saints disgrace and revile them they cannot hurt them for there is glory in them that shineth about them Now glory is nothing else but the manifestation of some excellencie to the view of others so we attribute still the word glory to such in whom we see some excellency to see a man in gorgeous apparel An Army under banners to see a ship under sail we say they are glorious So Michal said of David How glorious was the King of Israel to day because then he manifested himself Now when God sheddeth abroad his Spirit into the heartâ— of any whom he infuseth the graces of his Spirit into them he is said to put glory into them This Christ doth wheresover he cometh because he furnisheth them with grace and every grace is glorious As it is said of wisdom in the Proverbs He that is in estimation for wisdom and glory That is for wisdom which is glorious so when Christ cometh into the heart of any he makes them wise and therefore glorious The like may be said of anâ— other vâ—rtue therefore in the Epistle of Peter vertue and glory are joyned together In a word the Image of God is in them which is compounded of many graces Now that image is a glorious Image 2 Cor. 3. You are changed to the Image of God from glory to glory That is from one gloâ—i us degree of grace to another And this is the first bâ—n siâ— we have by Christ he makes them glorious in whom he dwelleth because he putteth his graces in them and stamps his similitudes upon them Secondly A second benefit that we have by Christs dwelling in us iâ— this where ever he dwelleth he ruleth and governeth he guideth the spirit wherein he dwelleth he keepeth the heart in order from mutinies and tumults he keepeth all the affections in obedience And this is a great benefit and this he doth where he dwelleth Therefore in Psal. 24. it is said Be you lift up ye everlasting doors speaking there of the soul which onely is everlasting and the King of glory shall come in That is he ruleth as a King dwelleth as a King that ruleth in the place where he cometh That as Satan ruleth in the hearts of the children of disobedience so Christ ruleth in the children of obedience he guideth them and governeth them he ordereth their steps the right way That is when there are in them lusts fighting in their mind a law in their members rebelling against the Law of the spirit he keepeth down these Rebels he mortifieth these lusts and therefore in Rom. 8. The affections are said to be servants to righteousness That is because righteousness ruleth in the hearts of those in whom Christ dwelleth But you will say what benefit is this what priviledge is it to have Christ rule us it seemeth rather to be contrary it seemeth rather that this is to be restrained and to be over-ruled is it not better to have our liberty I answer that it is not but it is a great priviledge to
debt And the strength of the argument is thus If Christ had not risen again but been still in the power of the grave and kept under by the enemy of our salvation the poor believer might have been justly afraid his debt had not been paid but Christ being risen and out of hold he is out of doubt As when the debtor sees the Kings Son that was his surety at liberty and in the Kings Court he fears not but his debt is paid so when the poor believer sees Christ set free from the power of the grave c. he knows God hath accepted the payment he hath made as sufficient for him Let us therefore look upon our selves as having a part in Christ and know whatsoever he did it was for us even for every true believer so that he rising again we rise again which being so it manifests that God hath accepted Christ his payment if any thing could hinder it must be death and the grave but Christ being risen they have lost their power and so none able to condemn Rom. 6. 9. Christ rose for us never to dye again and therefore that we should never dye eternally A third reason is taken from the sitting of Christ at the right hand of God which puts all out of question that he paid our debt when he laid down his life in that he is risen and ascended up to his Father Now God would never have admitted him to sit at his right hand had the work been unfinished but now being ascended to the right hand of his Father where he is advanced to the highest pitch of honour glory and Majesty and that in our Nature sitting in full authority King of heaven earth there for ever by his spirit to gather and guide all his children and quell the power of their enemies it is apparent that our Sureties payment is accepted so that now nothing can condemn a Believer not his conscience nor any thing else can condemn him and therefore he may triumph over all accusations In the fourth place add unto all this that Christ doth not onely sit at Gods right hand but so as that he also maketh intercession for every true beleever having not onely power but even the same good will and mind that ever he had to do them good consider this well whether thou beleeving needest to fear the face of any enemy whatsoever The poor man that was indebted to the great King For whom the Kings son was pleased to undertake and satisfie when he sees him come out of prison set at liberty in his fathers Court in greater honor and not onely so but highly favoured of the King his father and continually requesting him for that poor man What needs he now care for all his enemies He need not be affraid to look all officers in the face c. Is this the secure and happy estate of every true believer out of himself in Christ. Then see the necessity of using all those means and that constantly whereby Christ our Blessed Redeemer is pleased to communicate himself and this his grace unto us Faith is a special gift and grace and comes from God in Christ and Christ he comes onely in the meanes which are channels and conduit-pipes Therefore if thou wouldest have this grace and be strengthened and increased therein even as thou wouldest have thy soul thus dignified use carefully all the means As The word which is the Scepter of Christs Kingdome submit thy soul to it If thou wilt have an excellent spirit such a one as Ioshua had pray to God for it and take heed of grieving the spirit of God by continuing in the practice of any known sin which is as water that quenches the fire but rather cherish thy faith and put fuel unto it by constant consionable hearing reading prayer meditation receiving the Sacrament holy conference and watching over thy heart For if thou put fuel to thy faith and keep away that which may quench it thou shalt clearly see this blessed truth and find the power of faith in this that hath been said Therefore as thou wouldest have this confidence and comfort in thy heart and soul use the means for it The dilligent hand becomes rich in Gods ordinary providence and so mayst thou in this grace if thou use diligence there is no way else Therefore whilst thou hast time use the means give attendance to the word and all those heavenly meanes before mentioned It s true indeed Christ hath freed himself by dying rising again and bring at the right hand of God and this I believe saith the poor soul in the midst of his fears temptations and troubles of mind but how should I bee comforted in knowing that I am freed from all that danger and condemnation which my sins do deserve Yes upon this ground every beleeving soul and so thou if thou doest believe mayest be sure to be freed as Christ himself is freed and that even because Christ undertook and did all this for the poor believing soul and he had not done it but for him Esai 9. 6. Toâ—us a child is born to us a Sonne is given All he did was for us and for our Salvation so that if Christ hath any happiness thou believing in him mayest be assured of it as Christ himself All Gods intentions towards thee are founded in love else how should that be true Iohn 3. 16. God so Loved the world c. Christ also took all upon him for our sake even to redeem and save us he needed not have done it for himself for he was God in glory c. lift up therefore thy heart by faith and beleeve this and thou shalt find it true though we miserable wretches are unworthy of any such mercies yet is God worthy to be believed Look on Christ and consider who he is and reflect it upon thy self and if thou canst believe the Lord Jesus hath done all this for thy sake To help and strengthen thee to this First Consider Christ did it for us that believe as a surety we were all bannk-rupts in the law of God for want of obedience thereunto now Christ the surety of mankind comes and undertakes for us and hath done iâ— Hebrews 7. 22. He was made surety of â—a better testament Therefore think on him alwayes as thy Surety in glory Christ there is said to be a Surety of better things then the legal Rites were even of the New Testament wherein whatsoever is contained it is for us and there it is treasured up ask and thou shalt have seek and thou shalt find All he did he did as my Surety all the evil he took away and all the good he purchased it was for me A second means or help to strengthen thee if thou art one that art humbled for sin and desirest more and more to believe is to know that God hath bound himself and sworn to it and he is true though every man
is a lyar now that he should swear to that Testament of Christs blood it is even because we should have hearts strengthened to believe and therefore now it is a shame if we have not more faith obedience and holiness then heretofore Certainly if we had faith instead of our presumption what abundance of peace of conscience and sweet and comfortable joy might we have because Christ hath done so much for us as we have heard and all that nothing might hinder the salvation of a poor believing soul. Now to handle this point as it is contrary to the erronious doctrine of the Church of Rome Who can condemn none This is the speech of the Apostle in the person of every true believer as well as those to whom he then wrote at Rome Onely those that have but a weak faith the weaker assurance yet all shall find the truth her oâ— if they believe both weak strong this then may serve in the next place against that tormenting and racking Doctrine of doubting so much maintained by Bellarmine t is true indeed saith he we doubt not of Gods mercy and the merit of Christ nor of the efficacy of the Sacrament c. but in regard of our own indisposition infirmities unworthiness and sins in respect of these we ought to doubt and fear And so by a counsel hath the Romish Church accursed all such as say they are assured of their Salvation though here every believer is enjoyned to believe it assuredly But as the Psalmist saith he that loves cursing it shall enter into his own bowels But what are Bellarmines reasons against assurance First Saith he because of our unworthiness But to this I answer to what purpose should the Apostle speak that which he doth here if our own unworthiness or sins could condemn But if they stand upon unworthiness we will say as much of our selves as they can possible But seeing Christ hath undertook as our surety in our stead and God through his grace gives power to believe he takes away our unworthiness and gives us Christs righteousness to go out and in as he hath done and so we make all our challenge in Christs name not in our selves and so our unworthiness obliges us more strongly to rest our selves upon Christ. In which case we resemble the vine that goes up layes hold on that which is stronger then it self so we in our selves weak close with Christ in whom God looks on us not as we are in our selves but in him in whom he is well pleased So we stand not upon nor look unto our righteousness but to God in Christ by whom our sins are washed away in his bloud and our persons covered with his righteousness I but saith he the promises of Salvation are made conditionally if we repent and beleeve now in regard of our selves we cannot beleeve and therefore we are to doubt To this the Apostle shall answer Though the promise of Salvation be conditional yet every on that truly beliveth his faith hath from God a light in it that makes him believe and repent 1 Cor. 2. 12. Wee have received saith the Apostle not the spirit of the world but the spirit which is of God that we might know the things that are freely given us of God So that the true believer hath received such a light from the word which letteth him see and know in some measure that hee hath faith and repentance Then what can hinder him from believing in Christ that hath done all this for him he may know he is chosen in that he is effectually called he may know he is effectually called in that he hath true repentance and faith in the Lord Jesus and therefore he may be assured of his Salvation I but who can tell saith he that he hath sufficient faith and sufficient repentance Our assurance depends not upon the sufficiency that is upon the measure but the truth of our faith and repentance As our faith is true and strong so is our assurance though it be but as smoaking flux yet if it be true Christ will not quench it It stands not upon this how much or how little we believe but how truly Acts 16. 31. Beleeve in the Lord Iesus and thou shalt be saved They said not believe thus much I but saith he a true believer hath many secret sins how can he then be assured The true believer though he do fall into sin yet if he be in Christ and Christ raign over him then sin raigns not over him and so long there is no condemnation to him as it is Rom. 8. 1. Seeing that sin doth but dwell though it trouble so it raign not it hinders not but he may have assurance Assurance may stand with secret sinnes that a man confesseth and humbles himself for but if a man be given up to any sin he cannot be assured else he may howsoever sin may trouble him much Lastly He saith we must doubt in regard of our selves because all we have is but natural assurance A man may hope well that he grants but he cannot be certainly assured Romanes 5. verse 5. He that hath sound hope is assured That I soundly hope I know for I truly believe which shews what the Doctros of the Romish Church are Though greatly learned yet fearfully given over to delusion for all true hope is grounded upon present faith So that if a mans hope be sound his faith is sound and therefore the true believer may have assurance A true Christian he looks not on himself but upon Christ what he hath done for him utterly disclaiming his own merits Now we have heard this great Doctors reasons and confuted him by scripture let us hear the instances he brings out of Scripture to maintain doubting There are three examples Bellarmine brings of holy and righteous men in Scripture that saith he durst not stand upon assurance where is then that man saith he that dare presume of his assurance The first is Iob. 27. 6. where he saith my heart shall not reprove me all my dayes I have lived so as in the main I have had a care to please God therefore â—…t my friends say what they will I will never forsake my righteousness Now saith Bellarmine If a man can say thus and yet fear as he doth Iob 9. 20. saying If I would justifie my self my own mouth shall condemn me If I would be perfect he shall judge me wicked Though I were perfect yet I know not my soul. Who then dares stand upon assurance For answer hereunto we must understand and know that justification is double First from Faith Secondly from the fruits of faith namely that righteousness we receive by his grace the Imputative righteousness that is by faith in Christ that Iob there speakes not of so that we go not about to free our selves by our own righteousness or any thing that we can do but by Christ.
should be the deeper yet know this till thou art in Christ all is abominable before God and but lâ—st labour Phil. 3. 5 6. Paul he had a zeal enough in him before he came to believe in Christ and not only a good meaning but thought he did more and better then others and for his righteousness towards man he was unrebukeable none could come neer him but after he came to see it was a hindrance for that it was without Christ and so made him to run so far out of the way and therefore we must cast off all our own righteousness before we can be in Christ. This Paul saw and that made him come to Christ and say that he counted all loss yea but dung that he might win Christ and be found clothed in that righteousness which is by faith in him which before he could not attain unto notwithstanding he might have stood upon his priviledges and have boasted of the excellent things he had done yet was he fain to cast away all his confidence in the flesh that is his prerogatives righteousness and zeal c. and so must we cast away all our own righteousness and goodness and fetch all from God and serve God according to his wil and not after ourown phantasies or the prescripts of man dealing also truly with every one we have to do withall 'T is not our own righteousness but the relying on it that hinders and keeps a man from faith without which all is but abominable even our eating drinking and whatsoever we do is odious before God untill we come to get this true faith to triumph over condemnation A man when he is naked in in himself is then the fitter to be cloathed with Christs robe every thing is then sweet to him and so he comes to desire and say Come Lord Iesus A fourth means is a poor spirit and beggarly that is such a one as hath neither comfort within nor without when nothing will now so comfort him as the thinking of his present estate will humble him And this will make a man poor indeed though he be never so rich and bring him with David to say I am poor and needy Lord help me Psal. 70. 5. This will let him see that he is a poor Lazer begging at the gates of God who is rich in mercy And it is a further degree to bring him to Christ and make Christ to enrich him That which hinders many from coming to Christ is that they are full enough these whatsoever they say in words they indeed cast off Christs righteousness because their spirits are not cast down to beg at Gods hand if they have children honour wealth and professions tell them of condemnation they are proud and think themselves well enough they will tell you that they hope to be saved as well as the best But let such know all fulness dwells in Christ none at all in us in the matter of salvation Get Christ first to raign in thee that thou mayest after come to raign with him in glory A fifth means is the fair free large and great offer of Grace made in the Gospel where are they now that say they would and so would indeed believe Iohn 3. 16. God so loved the world c. Here is a means to bring thee to believe indeed A strange thing that the Judge and partie offended should thus offer to every soul to whom the Gospel comes his Son that God himself should offer a pardon who would not strive with himself and sigh and groan yea even burst his heart in pieces to believe This is one of the specialest means of all to bring a man to believe that God himself the party offended should come and say here is my Son take him unto thee Labour therefore to get him lay fast hold on him and he will bless and comfort thee for ever If thou doest open thy heart and let him in he offers his son to thee to believe in And why Is it because thou art such a beautiful and great person c. No it comes from the love of his own heart and therefore it is free As thy righteousness cannot further it so thy sins cannot hinder it if thou lay but hold on it The offer is not onely to noble rich young c. But to all whosoever believes though never so mean poor old may take him go away with him and live with him for ever Many think they should have something of their own No God looks at his own love and so do thou that his love mercy grace may be magnified in thee Let us therefore stir up our sevâ—s and look and seek to God He will give his spirit to all his at one time or another A sixth means is to know that there is not onely a free offer but also a commandment to enjoyn us not to refuse and neglect Gods offer that is the greatest blessing that can be to have him come unto thee to raign over thee and subdue thy sin It is the spirit of God that would draw thy heart to believe open therefore and receive it Consider for this 1 Ioh. 3. 23. This is his commandment that we should believe on the Name of his Son Iesus Christ And search thy heart to try if thou hast gotten such a faith God commands thee to believe and therefore it is not indifferent whether thou hast it or no or to think onely that thou hast it And this is a further means and that which leaves us without all excuse if we obey not A man oft times will do a thing upon command that else he would not do A Seventh means is to remember the fearful threatnings Ioh 3. 18. He that believeth not is condemned because he hath not believed in the Name of the onely begotten Son of God God sees all is little enough we have such carnal hearts consider that well and it will awaken thee out of thy security and make thee see thou canst not tell what to do if thou dost not get this faith which except thou dost seek to God for and get even this that here hath been said shall stand up in Judgement against thee another day Now to encourage thee hereunto know this that God hath promised that though thou canst not do it yet if thou seek to him he will help thee Go to God therefore upon his promise if thou wouldest not have thy portion with the condemned Devils He that will not believe hath nothing to uphold him against the guilt of conscience then the which there needs no more He that hath the wrath of an infinite God to wrestle withall cannot but be condemned The care of this therefore ought to be above all other care for wife children or any thing else in the world whatsoever But you are very strict and hard may some possibly say If thou think strange of this think strange of God for here is nothing spoken but from
the spirit That it puts the heart in a good frame of grace I say that the spirit and the spirit onely doth this And I speak of them onely that have the spirit That it sets the heart in a frame of holines and new obedience which nature cannot do because it keepes it in suspense That is the flesh suffereth it not to do what it would as to break the stubbornness of nature the flesh will make you very industrious and painful in evil But the spirit will restrain your libertie in evil That is it will not suffer you to do what you would though the lust and the temptation be violent to carry you away after it the spirit will not suffer you to be carried after that manner so long as the Spirit lives in the heart but if once the Spirit depart out of the heart then he becomes as weak as water Thus it was with Reuben in Gen. 44. Reuben is become as weak as water and he became thus after he had defiled his fathers bed that is when lust and opportunitie met together they took away strength and it weakens us because it drawes away the affections from good But when the spirit comes then it casts us into another frame as appears if we do but compare these two places together that in Iames 4. 5. with that in Act. 20. 22. Saint Iames saith That the Spirit lusteth after envie That is it laboureth to carry us headlong unto the committing of sin and to the doing of that which is evil but then comes the sanctifying Spirit and it stayes us and makes us to lust after God that is it bindes up your spirits suffers us not to do that which other wayes we would do Therefore examine whether you are bound with another Spirit that you cannot do the evil that you would do then it is certain that you have the holy Spirit Therefore Paul in the place forenamed said that he was bound in the Spirit for Ierusalem as if he had said the spirit of God bound up my spirit to go that I cannot otherwise chuse Therefore what do you mean to break mine heart what do you mean to hinder me I tell you there is a necessitie laid upon me by the Spirit that I must go whatsoever death befals me For it is the office of the Spirit to bind up our spirits and therefore in Rev. 1. it is said that Iohn was in the Spirit that is he was compast about with the Spirit he was in the Spirit as a man is in armour It keepes I say our spirits in a spiritual disposition that we cannot do the evil we would The second benefit that a Christian hath by the Spirit is this that it enableth him to see and believe the things that otherwise he would not believe And I gather it from that place of the Prophet Isai. 6. 9. where it said seeing they should see and not perceive and hearing they should hear and not understand That is they see but want another sight which is the sight of the Spirit and therefore he cannot see A man may have a great fight of humane things by learning and Philosophie and the knowledge of Arts and sciences by these he may see both into natural and spiritual things in some measure But I say he cannot see as he should except he have added unto this another sight which is the sight that the spirit brings and therefore it is called the opening of the eyes and the boring of the ears and it is that which Saint Iohn speaks of in Iohn 1. that light shined in darkness and the darkness comprehended it not That is before a man have this sight of the Spirit whatsoever he sees it is with a great deal of darkness but when the spirit comes it drives away darkness by giving us another eye to see withall and the darkness comprehended it not That is the light is so great which the Spirit brings that nothing can eclipse the light of it Now untill a man have the spirit he doth neither see or believe truely you will not believe till you have the spirit but when you have got the Spirit then you will believe in Christ. We Preach Christ unto all and exhort you to believe but what is the reason that some believe and others believe not but because they do not see that is they want the spirit to shew their sin to humble them and to shew them Christ to comfort them and therefore Peter cals them purblind As men that are purblind cannot see things afar off so men without the spirit are purblind men that cannot see Christ grace and salvation a far off as near at hand but if they had the Spirit then they would see them neer hand That is you would see a marvellous beautie in Christ and holiness It is that which the Apostle speaks of in the 1 Cor. 2. 9. The eye hath not seen nor the ear heard nor hath it entered into the heart of man to conceive the things that God hath laid up for them that love him That is he saw them before but he saw them not in that manner that he sees them now They are represented unto him in another fashion Again he sees them in another hue that is he sees another beautie in them Thus you see the sanctifying Spirit openeth the eye of the understanding to see more a blind man might see if if he had but the facultie of seeing so spiritually blind persons may see when they have the Spirit The third benefit that a Christian hath by the Spirit is this it breeds heavenly and spiritual effects in the soul as joy and comfort and the like and therefore in Ioh. 14. he is called the Comforter First I say the spirit will bring joy into the soul and therefore in Saint Iohn saith Christ he will lead you speaking of the spirit unto all truth And saith the Apostle The God of peace fill you with all Peace and joy in believing Now I make a difference between joy and comfort thus joy is unto the soul as a wall is unto a City that is as the wall doth compasse the City and so is a defence unto it and keepes out many enemies that other wayes would destroy it so doth joy it walls and fences the soul so as it keepes many dangers out that would ruine it The second effect is comfort and this I call a bulwark because a bulwark is of greater strength to beat off and keep out any that shall besiege it and make the Citizens more secure So comfort is a Bulwark of the soul. That is it strengthens the soul against the greatest temptations and tryals it maketh the soul secure resting upon Christ. The third effect that the spirit begets is boldness there is no true boldness without the spirit let Adam witness it ask him what boldness he had when he hid himself from God and what was the