a letter to the king. clayton, anne. this text is an enriched version of the tcp digital transcription a79925 of text r171383 in the english short title catalog (wing c4608b). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 5 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a79925 wing c4608b estc r171383 45789244 ocm 45789244 172554 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a79925) transcribed from: (early english books online ; image set 172554) images scanned from microfilm: (early english books, 1641-1700 ; 2638:19) a letter to the king. clayton, anne. 1 sheet ([1] p.) s.n., [london : 1660?] date and place of publication suggested by wing. reproduction of original in: friends' library (london, england). eng holy spirit. broadsides -england -17th century. a79925 r171383 (wing c4608b). civilwar no a letter to the king: let thy mind oh king, attend on reading, hearing, and [...] and reject not the counsel of the lord spoken to thee by h [clayton, anne] 1660 1073 3 0 0 0 0 0 28 c the rate of 28 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-10 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-11 mona logarbo sampled and proofread 2007-11 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a letter to the king . let thy mind oh king , attend on reading , hearing , and instruction and reject not the counsel of the lord spoken to thee by his servants and hand-maids , but mind it till thou art truly reformed into the way of truth and life of him that brings salvation near , thorow the gospel of our lord jesus christ ; which gospel is to be preached to all nations before the end come , though it be foolishness to that wisdom that stands not in the power and demonstration of the spirit that gives life and liberty to the just ; for the world by wisdom knew not god , and it pleased him by his infinite wisdom thorow the foolishness of preaching to save them that believe ; and this is the infinite wisdom of the invisible wise god , who is incomprehensible and full of glory ; oh this infinite wise god , that founded all things in wisdom , and man by his earthly knowledge cannot find it out ; this is he that hath given unto us a saviour , him that is the light to lighten the gentiles , and to be his salvation to the ends of the earth ; and all must come to the measure of him in themselves , to the manifestation of his pure spirit , which is truth and life , that comes to know the depth of the wisdom of god ; the mystery of this kingdom stands not in words , but in power , and demonstration of the pure spirit of life , which spirit breaths thorow and helps the infirmity of all that trust to it , and believes in it ; and blessed are all they that are joyned to it , for it ever lives to make intercession with sighs and groans that cannot be uttered . so dear friend , if thou wilt be endowed with pure wisdom from above , wait in love and soberness of mind , to receive the spirit of life from god , and that is more than all the world , and will be more comfort to thy soul , than all the dominions that the earth can afford ; for the first man is but of the earth earthly , but the second is the lord from heaven , the quickning spirit , which spirit if it be received , is it that works the reformation , for it is grieved with evil where ever it meets with it , at home or abroad ; & so long as iniquity bears rule , it suffers , & it interceeds unto god from whence it came : oh dear friend , that this were descended into thy lowermost part● , that thou mightst feel him rise , and eternally know the power of his resurrection , then assuredly thou wouldst suffer no evil to be done in thy name , nor in thy nation , and then the fruit of thy goodness would spring forth , and thy glory and renown spread unto the nations round about thee , and this wholsome wisdom would be a crown of glory to thee , and as a royal diamond in the hand of the lord thou wouldst be found , and thy name would be had in everlasting remembrance , with succeeding generations ; which if thou dost not mind the glory of the lord , and be tender of the birth immortal , and relieve the oppressed ; then thy name will ●ot , as others that is gone before thee . oh therefore seek the glory of god , and the good of his people , that thy soul may live and be refreshed with his vertue ; so with diligence and suffering , wait to know the coming of the just one in thy own particular , the manifestations of his eternal spirit , that thou mayst answer his love , which must be with his own , if ever thou please him , who thou seest rents the kingdom from men , and overturns , and will overturn till he come to reign whose right it is , even them that will fear him , that they may give glory to his name . so dear heart , as the lords love hath been large unto you , mind the wisdom that will answer his dear goodness unto you ; for it was his love indeed unto you , and great cause you have to remember it , and not to let his benefits slip out of your mind , lest you forget his goodness which hath been great unto you ; for this i can say , who am the least of many thousands , as in the mystery and life of truth , which reveals the secrets of the lord , that i saw and felt in the spirit that reacheth over sea and land , your coming before you came , and my spirit breathed to the lord for you ; and i felt three , and one was a woman , and that i spoke of then , that my spirit reached forth unto three ; and they said you were three brethren , but i said that one of the three that i felt was a woman , and still that did abide with me ; and now that you are come , my spirit breaths to the lord , desiring him to subdue that in you , that will not glorifie him , that the kingdoms may not be rent from you ; so mind the fear , and remember how he rent the kingdoms from saul because of his disobedience , and he is the same still , holy and pure , and though he wait to be gracious , yet he will not alwayes strive with man , but he will take to him his great power , and rend the kingdom from man , and will overturn , overturn , till he come to reign whose right it is , the son of equity the king of justice ; so in love ●nd fear rule the nations , that thou mayst be found in the land of the living . from a lover of thy soul , anne clayton . a few words in tenderness to the well-meaning professors, suiting the present season [by] thomas zachary. zachary, thomas, d. 1686. 1674 approx. 14 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a97307 wing z2 estc r43844 42475310 ocm 42475310 151484 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a97307) transcribed from: (early english books online ; image set 151484) images scanned from microfilm: (early english books, 1641-1700 ; 2260:21) a few words in tenderness to the well-meaning professors, suiting the present season [by] thomas zachary. zachary, thomas, d. 1686. 1 sheet ([1] p.). s.n.], [s.l. : the 5th of the 9th month, 1674. reproduction of original in: friends' library (london, england) created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -apologetic works -early works to 1800. holy spirit -quaker authors -early works to 1800. 2007-06 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2007-08 john latta sampled and proofread 2007-08 john latta text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a few words in tenderness to the well-meaning professors , suiting the present season . upon the serious consideration of the various and long continued contests and oppositions of all sorts of people against us , the contemptible people of the lord , called quakers ; it hath seemed most strange and grievous , that any of the professors of christianity , who have had any simplicity of heart to god , and known any inward work of the spirit of truth , should joyn with the gentiles , who know not god , to make void that blessed work , which the god of heaven by his pure eternal spirit hath begun to work in our dayes in these despised people , who have given up their souls to serve him , and for whom their very lives would not be dear unto them to give up for his name sake . o unto you , who have had any experimental knowledge of god and of christ , through the operation of the spirit in you ; unto you is my very soul drawn out in tender love and compassion , desiring that the god of heaven would open your eyes , and give you a clear , spiritual and certain knowledge of the inward state of your souls before him , and bring you to the obedience of his heavenly will , for , for this very cause , for not being obedient & answering the lord in his requirings hardness of heart is come over you , and darkness hath covered you ; so that that simplicity and tenderness that was once in you in the time of god's visitation , is much defaced , and an enmity sprung up in you against the appearance of god amongst us . i beseech you bear with me ; for the zeal of god is upon me , and dear and tender love to your immortal souls : know you this all you who have any simplicity and tenderness left in you , that i now directly stand for god , and in his name i plead with you and for you , that you may be reconciled to him , and that the enmity that is yet in any of you against god's heavenly appearance and revelation of his son in us might be taken away ; for god is exalting his son over all , even this is the work of god ●n this his day , to exalt his name above every name , and we , the despised remnant , are made witnesses of the heavenly appearance of the son of god , and cannot but testifie of him : i say , we are made witnesses by god , through the revelation of christ in us , a holy constraint is upon us , and not of or from our selves or any act of our own , but through the begetting of life we are made willing to exalt his name in the earth : and herein our hearts are single before him , having no other thing in our eye , but the lifting up and spreading that blessed name ; and herein i can appeal to the lord god of heaven and earth of the integrity of my heart to him , having this faith begotten in me of the lord , that while i stand in simplicity and singleness of heart to him , he will be my strength , and keep me in the hour of temptation , that i fall not , or ever turn my back upon him ; for truly i must confess that this way of truth which the lord hath brought me to , is a very narrow and streight way , so streight , that if i could have found peace and satisfaction out of it , i had not now been a travailer in it : for being once tempted by the god of this world to withdraw my self from the lord's people , and to retire and get from under his yoak , the lord pursued me with his judgments , and rest and peace was taken from me , that i cryed out , that it was a great strength to be willing to live in the earth : but the lord fetched me in from my wandering , and i was made to return to the god of my life , and in my very soul bowed to him , who is become my defence and holder up of my head in the midst of many enemies raised up by the power of darkness against us , to lay us wast , and to make void our testimony for the god of heaven in this generation : but god will exalt his name , and in vain do men strive against him ; for their very strivings shall turn to the advantage of his name and people , and the shame of his adversaries . oh my soul hath travailed for our adversaries ; for having in years past been one with them in profession , i cannot but have love to them , and have cryed to the lord for them ; oh that they had an ear to hear , they would then certainly bow to that blessed truth ministred in god's authority by his chosen ones : and a strong belief is in me , that the lord will bore the ears of many simple hearts amongst them , and cause the sound of his everlasting gospel to enter ; and it shall be a day of glad tidings to as many as shall receive it . the god of heaven open the eyes of all the professing people in this nation , that all may dread and fear before him , and consider what they are doing in setting themselves against that living word of god revealed in us . o friends , it will be too strong for you ; for it is not any fine coyned notions that we publish to please the ears of the curious , wise and lofty ; no , no ; but it is the living word , the mighty word , the very word of the lord god of heaven and earth that we exalt among men , that word that redeems from the power of satan all such as in love receive it : it is that word that comes not to us by the will , power or wisdom of man , but by the revelation of jesus christ ; nor no man on earth can attain to the understanding of it , but by the spirit of jesus ; a man must be born of the spirit before he can know the things of the spirit . and here lyes the chief ground of all that warring and contendings against us , a different birth , children of an other birth , though high and lofty in their notions of god , and christ , and the scriptures , that if they were indeed what they speak , they were honourable ; but the root of the first birth , and all words from it are of another nature , and want a living spring : it is the first man in his best robe , that runs before he is sent , and in his own wisdom would mannage the things of god and his kingdom , before he knows the power from on high , to break and confound all his curious wisdom of words , and to make him as a little child ; first , to desire the sincere milk of the word , that he might grow thereby , and then in the strength of the word of life , to minister according to the gift received . and in this first birth are all the children of the flesh and shadow exalting themselves , and opposing the heavenly appearances of life in all their several forms of religion ; and herein lyes their greatest unity one with another , in setting themselves against the enlightned people of the lord , who own their enlightnings and teachings from himself alone , and cannot satisfie themselves in their own willings and strivings in their own wisdoms and understandings , but wait for the ministration of the spirit of life and power . now wherefore is it that you all joyn together against us , and have enmity to us ? have you peace in so doing ? are you justified before god herein ? and have you hope hereby to lay us wast ? o know assuredly , such hope is vain , and shall certainly perish ; for our foundation standeth sure . o the sen●e i have had of the power of darkness , strong workings at this day against us , to render us infamous in the eyes of all people , not only as no christians , but as deceivers , juglers , equivocators and impostors , and as having a diabolical spirit . o thick darkness , that we should be so judged by a professing people ; but we know we have a testimony in the hearts of many , which the enmity of our adversaries cannot destroy . lord , what have we done ? whose cause have we espoused ? what kingdom and interest seek we to exalt , but the god of heavens ? we can in the integrity of our souls appeal unto him , and stand over the heads of our adversaries , and in true patience bear with all the revilings and reproaches of men of all sorts , counting it not a new thing for the true servants of the lord to be so dealt with , when christ himself found the hardest measure from the strictest professing jews , who doing such wonderful things , even to astonishment , and which they were witnesses of , and could not deny ; yet their darkness and enmity was such , as to strike at his very root and spirit by which he did those wonderful things , saying , he had a devil , a diabolical spirit , and that by beelzebub the prince of devils he did those mighty things ; and never rested till they murthered him . oh that the same spirit were not to be found among some of you . but i dare not charge all among you , believing that some have true desires after god and his truth , and truly desire more of the knowledge of him , for whose sakes i had some constraint upon me to publish these things , to provoak you to a retirement of spirit , and to an inward feeling of your states before the lord , what you are in his pure spiritual light ; and if in the true measure of the light of the lord in you , you feel not a closing with our testimony , and have some savour of our life , then wait in that true spiritual light , that the lord may reveal it to you ; and judge not those things you know not , nor turn in enmity to us , lest hardness come over you , and darkness cover you . but if in the singleness of heart before the lord you can receive our testimony , then be not hasty , but wait in the light of the lord for strength , that you may come to the obedience of his heavenly will ; for it is the obedient that inherit the good of the land , and whose souls delight in fatness . and until i was brought to obdience and subjection , i could never witness satisfaction ; for great and long hath the travail of my soul been after the lord , even from a child the fear of god was upon me , and some desires stirring in me after him under several forms of religion , and still i followed that ministry and people where i found most of the life of jesus , and when i saw too much exalting of form and idolizing of them , and an inward decline of that first simplicity and zeal that was once among many , and that religion was grown a worldly interest and a foot-stool to promotion , my soul loathed it . and upon the very hearing of a poor despicable people in the north of england called quakers , of their behaviours , words and conversations , my soul closed with them , with sense and feeling of them , that they were the chosen of the lord , and then saw and declared of the seas●nableness of their coming forth , that when the pure simplicity and living testimony was just expiring among the professors of the nation ; the lord , who would not leave himself without witness in every age & generation , in due season raised up his witness afresh in a poor inconsiderable people to bear up his name in the earth , whose testimony was in spirit , and in life , and power : upon which most of the priests and formal professors in the nation was stirred , and provoaked , and joyned together to oppose them ; and though they themselves in their zeal had cryed to god , to send f●rth his light and his truth , and that the kingdom of christ might be exalted , and that he would pour out of his spirit upon his sons and daughters : yet when the lord had chosen and raised a people thus to bear his name , and to exalt his truth on earth , and to proclaim the great day of the lord to level the mountains , and to lay low the lofty of the earth , and to bring proud flesh into contempt , and to raise the poor to inherit the kingdom : instead of meeting with the lord , who was about to perform those great things themselves desired in the day of their tenderness , they evilly entreated those blessed messengers , and overlookt them for their meaness , and spake all manner of evil of them , imprisoning , whipping , stocking and reproachfully reviling them , many of whom dyed in their imprisonment : and i do believe had not the lord in his righteous judgment taken power from them , they would have been farther deeply guilty of the blood of the innocent . but my hearty desire for all that are tender-hearted among you , who have the fear of the lord upon you , that you take heed that you be not leavened with that persecuting and anti-christian spirit ; for the very same that now reproach us , and would unchristian us , would destroy us if it had power . but the hand of the lord is to be seen in suffering all these storms of oppositions against us , to provoak us to the more watchfulness and diligence , and to brighten our testimony for the righteous god , whom in spirit and truth we serve . therefore unto him do i commit our cause , who sets bounds to the seas , and stills its raging , who can appease the wrath of man , and scatter the thick clouds of dark●ess . with which he is compast , by the bright shining of his day , in which ●ll works , doctrines , principles and spirits shall be made manifest ; and in the breaking out of this blessed day doth my soul rejoyce before the god of heaven . so friends , in faithfulness to the lord , and in true and dear love to all simple-hearted people , who have the least of vprightness of heart to god , and sincerely desire to follow the lord wherever he shall lead them : i shall conclude , leaving this my testimony to the witness of god in all your consciences , who am your real friend in the service of truth and love , thomas zachary . the 5th of the 9th month , 1674. xii arguments drawn out of the scripture wherein the commonly-received opinion touching the deity of the holy spirit is clearly and fully refuted : to which is prefixed a letter tending to the same purpose, written to a member of the parliament ... / by john biddle. biddle, john, 1615-1662. this text is an enriched version of the tcp digital transcription a28139 of text r208727 in the english short title catalog (wing b2880). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 79 kb of xml-encoded text transcribed from 26 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a28139 wing b2880 estc r208727 15260904 ocm 15260904 103295 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a28139) transcribed from: (early english books online ; image set 103295) images scanned from microfilm: (early english books, 1641-1700 ; 1143:3) xii arguments drawn out of the scripture wherein the commonly-received opinion touching the deity of the holy spirit is clearly and fully refuted : to which is prefixed a letter tending to the same purpose, written to a member of the parliament ... / by john biddle. biddle, john, 1615-1662. [16], 35 p. [s.n.], [london] printed : 1647. place of publication suggested by wing. reproduction of original in the huntington library. eng holy spirit -controversial literature. antitrinitarianism. a28139 r208727 (wing b2880). civilwar no the apostolical and true opinion concerning the holy trinity, revived and asserted; partly by twelve arguments levyed against the traditiona biddle, john 1653 15100 3 80 0 0 0 0 55 d the rate of 55 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2006-04 tcp assigned for keying and markup 2006-05 apex covantage keyed and coded from proquest page images 2007-04 robyn anspach sampled and proofread 2007-04 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion xii . arguments drawn out of the scripture : wherein the commonly-received opinion touching the deity of the holy spirit , is clearly and fully refuted . to which is prefixed a letter tending to the same purpose , written to a member of the parliament . and to which is subjoyned , an exposition of seven principal passages of the scripture , alleadged by the adversaries to prove the deity of the holy spirit . together with an answer to their grand objection touching the supposed omnipresence of the holy spirit . by john biddle , master of arts . 1 , thess. 5. 21. prove all things : hold fast that which is good . printed in the yeer 1647. to the impartial reader . reader , when i consider with my self , how many truths have ( in their dawnings ) gone forth like the morning , & are now risen unto a glorious day , unto the amazement and confounding of those , who were grand opposers of them ; ( though i know truth hath , and still shall have many adversaries ; whilst the face of the covering , and the vail spread over all nations remains undestroyed ; yet i know too , that truth 's bare brests are armour of prooff against all the daring darts of satan , and all the furious attempts and stormes of the flesh ; ) i cannot but abundantly rejoyce in the glory of its strength . how many things have in several ages ( as well as in ours ) been cryed up for truths ? and how hath god blown upon them , that they have withered , and the whirlewind hath taken them away as stubble ? again , how many truths have been cryed downe as blasphemy and errour , the beames of whose glory are now ready to dazzle and obscure all the glory of the flesh ? sometimes taking in those ( through the goings forth of god in it . ) who have been the mightiest enemies , insomuch that ( standing amazed a while ) they have soon been swallowed up in the power of it : and oh that mine eyes might behold more of that day of gods power , and of the out-lettings of the beauties of his holiness ; that the tall cedars of lebanon might be bended , and the oakes of bashan ashamed ; that the creature and its glory might be brought low , and men who are now like bullocks unaccustomed unto the yoak , might be made willing , and the lord alone exalted in them , by them , and amongst them . did we but seriously consider , how most men are adorned with living names ( viz. of believers , christians , protestants , &c. ) whilst they are indeed dead , ( as will appear , seeing there are no symptomes of life in them ) we could not but startle at it : what is the profession , or religion , of most part of men , but formal and fleshly ? are they not like those barbarous lettoes , who were alwaies in the fields and woods , heard uttering these words , feru feru masco lon : but being demanded the reason , they replyed , that they knew nothing , but that they had been so of long taught by their ancestours . mens mouths are now filled with forms , and they are daily crying out , the temple of the lord . the temple of the lord ; god , and christ , and spirit ; when 't is evident , they have no more then what education affords , nay lesse , because not moralized ; wherein heathens out-stript them : they know not god , did they , they could not lightly blaspheme him ; they go christless , and have not received the spirit of wisdome in the revelation and knowledge of him ; and this makes them to cry out that whatsoever is not according to their fleshly forms , is errour , heresie , blasphemy , because it will not hold according to carnal principals , unto which they must needs reduce all things , who have no principal of life within them ; such are those who are called christians , and yet reel to and fro through wine and strong drink , and swell by reason of oathes , living in abominations ; of which sort of men , most of our parish-churches are constituted : such men have not discerning spirits , neither are they competent judges , because enemies to truth , as well as errour ; wherefore the author betakes himself to the christian reader , i. e. one that is so indeed . i know many men ( as well as my self ) will be ready to cry out . blasphemy , blasphemy , at the first view of the title-page ; yet i could wish that they would imbrace the apostles counsel , prove all things , bolding fast that which is good : call all things to a serious examen , and reject nothing hand over-head , take nothing upon trust , without a fore-examining of every circumstance , lest in the one , they should reject truth in stead of errour ; and in the other , embrace errour in stead of truth . the author hath a long time waited upon learned men , for a satisfactory answer to these arguments ; but hath received none : his hopes are , that the publishing of them will be a means to produce it , that he may receive satisfaction , and others may be held no longer in suspence , who are in travel with an earnest expectation of a speedy resolution , as well as he . i should desire those who view it , but especially those who undertake to answer it ( for my hopes are , that some one will ) to consider , first , that to say , such an argument is invalid , and weak , and not worth the answering , is no convincing way of arguing , nor able to yield the least satisfaction to a doubting spirit . secondly , that invectives , railings , or reproachful terms , are no convincing arguments ( as all men of a sober judgement well know ; ) at these rates the weakest man may subvert the strongest controversie : yet these have been the arguings of our times , both in press and pulpit . thirdly , to prohibit the progress of it can no wayes unscruple doubting spirits , amongst whom ( for the present ) i number my self expecting an answer to these ensuing arguments ; and that god will be with him that undertaketh it , and give in a spirit of meekness , and of wisdome , in the revelation and knowledg of truth , shall be the matter of his prayers , who desires truth may be cleared up , and shine like the noon-day , and all error confounded , and vanish before truth , like a mist before the sun . i. h. to the christian reader . christian reader , i beseech thee , as thou tenderest thy salvation , that thou wouldest throughly examine the following disputation , in the fear of god , considering how much his glory is concerned therein ; and at any hand forbear to condemn my opinion as erroneous , till thou art able to bring pertinent and solid answers to all my arguments ; for thou must know , that though i have contested with sundry learned men , yet hath none hitherto produced a satisfactory answer to so much as one argument . farewel . j. b. a letter written to a certain knight , a member of the honourable house of commons . sir , having now attended for the space of sixteen months , partly in the country , and partly in westminster , that i might come to my answer before the parliament , and finding after all this tarriance , that i am still as far from having my cause determined , as ever ; i am even forced to make my address to you , and to beseech you , if you have any bowels towards them that are in misery , that you would either procure my discharge , or at least make report to the house touching my denial of the supposed deity of the holy spirit . for that this onely is the matter in contestation , you very well know , having both heard my confession before the committee , and remembring how when i was urged to declare my judgement concerning the deity of christ , i waved the question , as neither being that i was accused of , nor which i had yet sufficiently studyed , to engage my self publickly therein . as for my opinion touching the holy spirit , it is thus : i believe the holy spirit to be the chief of all * ministring spirits , pecultarly sent out from heaven to minister on their behalf that shall inherit salvation ; and i do place him , both according to the scripture , and the primitive christians ; and by name justin martyr in his apologie , in the third rank after god and christ , giving him a pre-eminence above all the rest of the heavenly host : so that as there is one principal spirit amongst the evil angels , known in the scripture by the name of satan , or the a adversary , or b the unclean spirit , or c the evil spirit of god , or d the spirit of god , or e the spirit by way of eminence : even so is there one principal spirit ( i borrow this appellation from the septuagint , who render the later clause of the 12 vers. of psal. 51. in this manner ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , spiritu principali fulci me , stablish me with thy principal spirit ) there is , i say , one principal spirit amongst the good angels , called by the name of the a advoate , or b the holy spirit , or c the good spirit of god , or d the spirit of god , or e the spirit , by way of eminence . this opinion of mine is attested by the whole tenour of the scripture , which perpetually speaketh of him as differing from god , and inferiour to him , but is irrefragably proved by these places of scripture , neh. 9. 6 , 20. thou , even thou art lord ( or jehovab ) alone , thou hast made heaven , the heaven of heavens , with all their hast . thou gavest thy good spirit to instruct them ( the children of israel . ) ] john 16. 7 , 8. &c. nevertheless , i tell you the truth , it is expedient for you that i go away : for if i go not away , the m advocate will not come unto you ; but if i depart , i will send him unto you . and when he is come , he will reprove ( in the original , convince ) the world of sin , and of righteousness , and of judgment . i have yet many things to say unto you , but ye cannot bear them now . howbeit when he , the spirit of truth , is come , he will guide you into all truth ; for he shall not speak of himself , but whatsoever he shall hear , that shall be speak ; and he shall shew you things to come . he shall glorifie me ; for he shall receive of mine , and shall shew it unto you . all things that the father hath are mine : therefore said i , be shall take of mine , and shew it unto you . ] rom. 8. 26 , 27. likewise the spirit also helpeth our infirmities ; for we know not what we should pray for as we ought : but the spirit himself maketh intercession for us , with groans that cannot be uttered . but he that searcheth the hearts , knoweth what is the minde ( or desire ) of the spirit : for be maketh intercession for the saints according to the will of god . ] acts 19. 2. and ( paul ) finding certain disciples , said unto them , have ye received the holy spirit since ye believed ? and they said unto him , we have not so much as heard whether there be any holy spirit . ] eph. 4. 4 , 5 , 6. there is one body , and one spirit , even as ye have been called in one hope of your calling . one lord , one faith , one baptisme . one god and father of all , who is above all , and through all , and in you all . ] 1 cor. 12. 3 , 4. &c. wherefore i give you to understand , that no man speaking by the spirit of god , calleth jesus accursed ; and that no man can say that jesus is the lord , but by the holy spirit ; but there are diversities of gifts , yet the same spirit . and there are diversities of administrations , yet the same lord ; and there are diversities of operations , yet it is the same god that worketh all in all . ] luk. 3. 21 , 22. it came to pass that jesus also being baptized , and praying , the heaven was opened , and the holy spirit descended in a bodily shape like a dove upon him . ] 1 cor. 2. 11 , 12 , 13. but god hath revealed them to us by his spirit : for the spirit searcheth all things , even the depths of god . for what man knoweth the things of a man , save the spirit of a man , which is in him ? even so the things of god knoweth none , but the spirit of god , ( he doth not adde , as before , which is in him . ) now we have received , 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 . ] rev. 22. 12 , 17. behold i come quickly , and my reward is with me , to give unto every man according as his work shall be : and the spirit and the ●ride say , come . ] act. 5. 32. and we are his witnesses of these things , and so is also the holy spirit , whom god hath given to them that obey him . ] gal. 3. 5. he therefore that ministreth ( or giveth ) to you the spirit , and worketh miracles among you , doth he it by the works of the law , or by the hearing ( or rather preaching ) of faith ? ] he that ministreth or giveth the spirit to you , a strange kinde of speech , if the holy ghost were god . the scripture is wont to speak more soberly of almighty god , then to say that he is given by another , much less by men , as it is here said of the holy spirit , 1 cor. 8. 4 , 5 , 6. [ we know that an idol is nothing in the world , and that there is no other god but one . for though there be that are called gods , whether in heaven , or in earth ; as there be many gods , and many lords , yet unto us there is but one god , even the father , of whom are all things , and we unto him ; and one lord , even jesus christ , by whom are all things , and we by him . ] you see here that the apostle being about to set downe , who is the onely god , and onely lord of christians , maketh no mention of the holy spirit ; which could not have been done by so faithful an apostle , had the holy spirit been either god or lord . of these places thus recited , no man , though never so subtile , and though he turn and wind his wit every way , shal ever be able to make sence , unless he take the holy spirit to be what i say . behold now the cause for which i have lien under persecution , raised against me by my adversaries ; who being unable to justifie by argument their practice of giving glory to the holy spirit , as god , in the end of their prayers , since there is neither precept nor example for it in all the scriture ; and being taxed by me for giving the glory of god to another , and w 〈…〉 ing what the hath not commanded , nor ever came into his heart , have in a cruel and unchristian manner resorted to the arm of flesh , and instigated the magistrate against me , hoping by his sword , ( not that of the spirit ) to uphold their will-worship ; but in vain , since every plant that the heavenly father hath not set , shall be rooted up ; and that this practice of worshipping the holy spirit as god , is such a plant as god never set in his word , would soon appear to the honourable house , could they be but so far prevailed with , as , laying aside all prejudice , seriously to weigh the many and solid proofs that i produce for my opinion out of the scripture , together with the sleight , or rather no proofes of the adverse party for their opinion ; which they themselves know not what to make of , but that they endeavour to delude both themselves and others with personalities , moods , subsistences , and such like brain-sick notions , that have neither sap nor sence in them , and were first hatched by the subtilty of satan in the heads of platonists , to pervert the worship of the true god . neither could this controversie be set on on foot in a fitter juncture of time then this ; wherein the parliament and kingdome have solemnly engaged themselves to reform religion both in discipline and doctrine . for amongst all the corruptions in doctrine , which certainly are many , there is none that more deserveth to be amended then this , that so palpably thwarteth the whole renour of the scripture , and trencheth to the very object of our worship , and therefore ought not to be lightly passed over by any man that professeth himself a christian , much more a reformer . god is jealous of his honour , and will not give it to another ; we therefore , as beloved children , should imitate our heavenly father hetein , and not upon any pretence whatsoever depart from his express command , and give the worship of the supreme lord of heaven and earth , to him whom the scripture nowhere affirmeth to be god . for my own particular , after a long impartial inquiry of the truth , in this controversie , and after much and earnest calling upon god , to give unto me the spirit of wisdome and revelation in the knowledge of him ; i finde my self obliged , both by the principles of scripture and of reason , to embrace the opinion i now hold forth , and as much as in me fyeth , to endeavour that the honour of almighty god be not transferred to another , not onely to the offence of god himself , but also of his holy spirit , who cannot but be grieved to have that ignorantly ascribed to himself , which is proper to god that sends him , and which he nowhere challengeth to himself in the scripture . what shall befal me in the pursuance of this work , i refer to the disposal of the all wise god , whose glory is dearer to me , not onely then my libery , but then my life . it will be your part , honored sir , into whose hands god hath put such an opportunity , to examine the business impartally , and to be an helper to the truth , considering that this controversie is of the greatest importance in the world , and that the divine truth suffers her self not to be despised scot-free . neither let the meanness of my outward presence deter you from stirring , since it is the part of a wise man , as in all things , so especially in matters of religion , not to regard so much who it is that speaketh , as what it is that is spoken ; remembring how our saviour in the gospel saith , that god is wont to hide his secrets from the wise and prudent , and to reveal them unto children . in which number i willingly reckon myself , being conscious of mine own personal weakness , but well assured of the strength and evidence of the scripture to bear me out in this cause ; and remain april 1. 1647. yours in the lord , j. biddle . xii . arguments drawn out of the scripture ; wherein the commonly-received opinion touching the deity of the holy spirit , is clearly and fully refuted . argument 1. he that is distinguished from god , is not god . the holy spirit is distinguished from god : ergo . the major is evident : for if he should be both god , and distinguished from god , he would be distinguished from himself ; which implieth a contradiction . the minor is confirmed by the whole current of the scripture , which calleth him the spirit of god , and saith that he is sent by god , and searcheth the depths of god , &c. neither let any man here think to flie to that ignorant refuge of making a distinction between the essence and person of god , saying that the holy spirit is distinguished from god , taken personally , not essentially : for this wretched distinction ( to omit the mention of the primitive fathers ) is not onely unheard-of in scripture , and so to be rejected , it being presumption to affirm any thing of the unsearchable nature of god , which he hath not first affirmed of himself in the scripture ; but is also disclaimed by reason . for first , it is impossible for any man , if he would but endeavour to conceive the thing , and not delude both himself and others with empty terms , and words without understanding , to distinguish the person from the essence of god , and not to frame two beings or things in his minde , and consequently two gods . secondly , if the person be distinct from the essence of god , then it must needs be something ; since nothing hath no accident , and therefore neither can it happen to it to be distinguished . if something , then either some finite or infinite thing : if finite , then there will be something finite in god , and consequently , since by the confession of the adversaries every thing in god is god himself , god will be finite ; which the adversaries themselves will likewise confess to be absurd . if infinite , then there will be two infinites in god , to wit , the person and essence of god , and consequently two gods ; which is more absurd then the former . thirdly , to talk of god taken impersonally , is ridiculous , not onely because there is no example thereof in scripture , but because god is the name of a * person , and signifieth him that hath sublime dominion or power : and when it is put for the most high god , it denoteth him who with soveraign and absolute authority ruleth over all ; but none but a person can rule over others , all actions being proper to persons : wherefore to take god otherwise then personally , is to take him otherwise then he is , and indeed to mistake him . argument ii. if he that gave the holy spirit to the israelites to instruct them , be jehovah alone , then the holy spirit is not jehovah or god . but he that gave the holy to the israelites to instruct them , is jehovah alone : ergo . the sequele of the major is plain ; for if he that gave the holy spirit be jehovah alone , and yet the holy spirit that was given be jehovah too , the same will be jehovah alone , and not jehovah alone , which implyeth a contradiction . the minor is evidenced by neh. 9. 6 , 20. argument iii. he that speaketh not of himself , is not god . the holy spirit speaketh not of himself . ergo . the minor is clear from joh. 16. 13. the major is proved thus : god speaketh of himself ; therefore if there be any one that speaketh not of himself , he is not god . the antecedent is of it self apparent ; for god is the primary author of whatsoever he doth ; but should he not speak of himself , he must speak from another , and so nor be the primary , but secondary author of his speech ; which is absurd , if at least that may be called absurd , which is impossible . the consequence is undeniable . for further confirmation of this argument , it is to be observed , that to speak or to do any thing not of himself , according to the ordinary phrase of the scripture , is to speak or do by the shewing , teaching , commanding , authorizing , or enabling of another , and consequently incompatible with the supream and self-sufficient majesty of god . vid. john 5. 19. 20 , 30. joh. 7. 15 , 16 , 17 , 18 , 28. john 8. 28 , 42. joh. 11. 50 , 51. john 12. 49 , 50. john 14. 10 , 24. john 15. 4. john 18. 34. luke 12. 56 , 57. luke 21. 30. 2 cor. 3. 5. argument iiii. he that heareth from another what he shall speak , is not god . the holy spirit doth so : ergo . the minor is plain from the forecited place , john 16. 13. the major is proved thus : he that is taught , is not god . he that heareth from another , what he shall speak , is taught : ergo . the major is clear by isa. 40. 13 , 14. compared with rom. 11. 34. 1 cor. 2. 16. for these places of the apostle , compared with that of the prophet , shew that isaiah did not by the spirit of the lord there understand the holy spirit , but the minde , or intention of god . the minor is evidenced by john b. where our saviour having said in the 26. verse , whatsoever i have heard from him ( the father ) these things i speak ; ] in the 28. verse he expresseth the same sence thus ; according as the father hath taught me , these things i speak . neither let any man go about to elude so pregnant an argument , by saying that this is spoken of the holy spirit improperly : for let him turn himself every way , and scrue the words as he pleases , yet shall he never be able to make it out to a wise and considering man , how it can possibly be said , that any one heareth from another what he will speak , who is the prime author of his speech , and into whom it is not at a certain time insinuated by another . for this expression plainly intimateth , that whatsoever the holy spirit speaketh to the disciples , is first discovered and committed to him by christ , whose embassadour he is , it being proper to an embassador to be the interpreter nor of his own , but of anothers will . but it is contradictious , to imagine that the most high god can have any thing discovered and committed to him by another . argument v. he that receiveth of anothers , is not god . the holy spirit doth so : ergo . the minor is witnessed by the aforesaid place , john 16. 14. the major is proved thus ; god is he that giveth all things to all ; wherefore if there be any one that receiveth of anothers , he cannot be god . the antecedent is plain by acts 17. 25. rom. 11. 35 , 36. the consequence is undeniable : for if god should give all things to all , and yet recieve of anothers , he would both give all things , and not give all things ; have all things of his owne , and have something of anothers ; both which imply a contradiction . the major of the prosyllogisme is otherwise urged , thus : he that is dependent , is not god . he that receiveth of anothers , is dependent : ergo . the major is unquestionable : for , to say that one is dependent , and yet god , is in effect to say he is god , and not god , which implyeth a contradiction . the minor also is evident : for to receive of anothers , is the notion of dependency . argument vi . he that is sent by another , is not god . the holy spirit is sent by another : ergo . the minor is plain from the fore-quoted place , john . 16. 7. the major is evinced thus : he that ministreth , is not god . he that is sent , ministreth : ergo . the major is indubitable , it being dissonant to the supreame majesty of god to minister , and serve another ; for that were to be god and not god ; to exercise soveraign dominion over all , and not to exercise it . the minor is confirmed by heb. 1. ult. where the divine author sheweth , that the angels are all ministring spirits , in that they are sent forth ; as he before intimateth christ to be lord , because he sitteth at the right hand of god . thus david , psal. 2. declareth the soveraignty of god , in saying that he sitteth in heaven . the minor is further proved thus : he that receiveth a command for the performance of something , doth minister : he that is sent forth , receiveth a command for the performance of something : ergo . the major is evident to common sence , since it suiteth with none but ministers and inferiours to receive commands . the minor is manifested by john 12. 49. the father that hath sent me , he gave me a command what i shall speak . ] neither let any man here reply , that this very thing is spoken also of christ , unless , having first proved that christ is supream god , he will grant that whatsoever is spoken of him , is spoken of him as god ; or can make good that to be sent at least may agree to him as god . the contrary whereof i suppose i have clearly proved in this argument , shewing that it is unsutable to the divine majesty . argument vii . he that is the gift of god , is not god . the holy spirit is the gift of god : ergo . the minor is plain by acts. 12. 17. forasmuch then as god gave them the like gift ( meaning the spirit ) as he did unto us , who have believed on the lord jesus christ , was i one that could withstand god ? the major , though of it self sufficiently clear , is yet further evidenced thus : he that is not the giver of all things , is not god . he that is the gift of god , is not the giver of all things : ergo . the major is apparent from act. 17. 25. god giveth to all , life , breath , and all things . ] the minor is proved thus : he that is himself given , is not the giver of all things : he that is the gift of god , is himself given : ergo . the major is undeniable , for otherwise the same would be the giver of all things , and yet not the giver of all things , inasmuch as he himself , a principal thing , is given , which implyeth a contradiction . the minor needeth no proof . moreover , a gift is in the power , and at the disposal of the giver ; but it is gross and absurd to imagine that god can be in the power , or at the disposal of another . neither let any man here think to evade , by saying , that not the holy spirit himself , but onely his gifts are imparted to men ; since both the more learned adversaries themselves confess , that the person of the holy spirit is given together with his gifts , and the scripture putteth the matter out of doubt , if you consult neh. 9. 20. and rom. 5. 5. in both which places , the holy spirit is said to be given contradistinctly from his gifts and operations : in the first , contradistinctly from the instruction flowing from him ; in the other , contradistinctly from the love of god diffused in our hearts by him . whence we may draw this corollary , that if the person of the holy spirit be out of favour given to certain men , as the aforesaid places testifie , then he was not personally present with them before , and consequently , by the concession of the adversaries themselves , cannot be god , since they will not deny that god is always personally present with all alike . but i forestal the following argument . argument viii . he that changeth place , is not god . the holy spirit changeth place : ergo . the major is plain : for if god should change place , he would cease to be where he was before , and begin to be where he was not before ; which everteth his omnipresence , and consequently , by the confession of the adversaries themselves , his deity . the minor is ocularly apparent , if following the * advice of the adversaries , you will but go to jordan ; for there you shal have the holy spirit in a bodily shape despending from heaven , which is the terminus a quo ; and alighting upon christ , which is the terminus ad-quem , luke 3. 21 , 22. joh. 1. 32. neither let any man alleadge , that as much is spoken of god , exod. 3. and chap. 20. and gen. 18. for if you compare acts 7. 30 , 35 , 38 , 53. gal. 3. 19. heb. 2. 2 , 3. and chap. 13. 2. with the foresaid places , you shall finde , that it was not god himself that came down , but onely an angel , sustaining the person and name of god ; which hath no place in the history touching the descent of the holy spirit . argument ix . he that prayeth unto christ , to come to judgement , is not god . the holy spirit doth so : ergo . the major is granted . the minor is evident from revel. 22. 17. compared with the 12 verse . neither let any man think to elude this proof , by saying , that the spirit is here said to pray , onely because he maketh the bride to pray : for when the scripture would signifie the assistance of the holy spirit in causing men to speak , it is wont to affirm , either that the holy spirit speaketh in them , as matth. 10. 20. or that they spake by the holy spirit , as rom. 8. 15. we have received the spirit of adoption , by whom we cry , abba , father . ] but here it is expresly said , that the spirit and the bride say , come ; not the spirit in the bride , nor the bride by the spirit . argument x. he in whom men have not believed , and yet have been disciples and believers , is not god . men have not believed in the holy spirit , and yet have been so : ergo . the major is plain : for how can they be disciples and believers , according to the phrase of scripture , and not believe in him that is god ? the minor is proved thus : men have not so much as heard whether there were an holy spirit , and yet have been disciples and believers : ergo , they have not believed in the holy spirit , and yet have been disciples and believers . the antecedent is apparent from acts 19. 2. the consequence is grounded on that of the apostle , rom. 10. 14. [ how shall they believe in him , of whom they have not heard ? ] now if any man , to decline the dint of this argument , shall say , that by holy spirit in these words [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] is meant not the person , but the gifts of the holy spirit ; he , besides that he perverteth the plain and genuine meaning of the words , and speaketh without example * ; doth also evacuate the emphasis of the particles {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which imply that these disciples were so far from having received the gifts of the holy spirit , whereof we may , without prejudice to our cause , grant that the question made mention , that they had not so much as heard whether there were an holy spirit or not . again , that the holy spirit is not god , doth further appear by this very instance , since the apostle , when there was so ample an occasion offered to declare it , ( if it had been so ) doth quite decline it : for it is incredible that he , who was so intent and vigilant in propagating the truth , as that casually seeing an altar at athens inscribed to the unknown god , he presently took a hint from thence , to preach unto the heathen the true god ; yet here being told by disciples that they had not so much as heard whether there were an holy spirit , or not , should not make use of the opportunity to discover unto them , and in them to us , the deity of the holy spirit , but suffer them to remain in ignorance touching a point of such consequence , that without the knowledge thereof , ( if we believe many now-a-days ) men cannot be saved . certainly , the apostle had a greater care both of the truth of god , and the salvation of men , then to do so . argument xi . he that hath an understanding distinct from that of god , is not god . the holy spirit hath an understanding distinct from that of god : ergo . the major is clear : for he that hath an understanding distinct from that of another , must needs likewise have a distinct essence , wherein that understanding may reside . the minor is proved thus : he that heareth from god at the second hand , namely , by christ jesus , what he shall speak , hath an understanding distinct from that of god . the holy spirit so heareth from god : ergo . the minor is evident from joh. 16. 13 , 14 , 15. the major is confirmed thus : he that is taught of god , hath an understanding distinct from that of god . he that heareth from god what he shall speak , is taught of god : ergo . the minor is manifest from joh. 8. where our saviour christ having said , in vers . 26. whatsoever i have heard from him ( the father ) these things i speak . ] in vers . 28. he expresseth the same sence thus : [ according as the father hath taught me , these things i speak . ] the major is of it self clear : for he that is taught , hath an unknowing understanding , since none can be taught what he knoweth already ; and he that teacheth , hath a knowing understanding , otherwise he could not teach another something ; but it implieth a contradiction , that the same understanding should at the same time be both knowing & unknowing of the same thing . besides , that the holy spirit hath an understanding distinct from that of god , is easily deducible from the words of the apostle , 1 cor. 2. 10. where he affirmeth , that the spirit searcheth the depths of god , ( as rom. 8. 27. he intimateth , that god searcheth the heart of the spirit : ) but to search the depths of any one , necessarily supposeth one understanding in him that searcheth , and another understanding in him-whose depths are searched , as is evident not onely by collation of other places of the scripture , as 1 pet. 1. 11. rev. 2. 23. but even by common sense , dictating to every man so much , that none can without absurdity be said to search the depths of his own understanding . whence the apostle going about to illustrate what he had spoken of the spirit of god , by a similitude drawn from the spirit of a man , doth not say , that the spirit of a man doth search , but know the things of a man , though his former words did seem to lead him thereunto . argument xii . he that hath a will distinct in number from that of god , is not god . the holy spirit hath a will distinct in number from that of god . ergo . the major is irrefragable . the minor is asserted thus . he that willeth conformably to the will of god , hath a will distinct in number from that of god . the holy spirit so willeth : ergo . the major is plain : for conformity must be between twain at least , else it will not be conformity , but identity . the minor is confirmed by rom. 8. 26 , 27. likewise the spirit also helpeth our infirmities , for we know not what to pray for as we ought , but the spirit himself maketh intercession for us , with grones unutterable : but he that searcheth the hearts , knoweth the minde of the spirit ; for he maketh intercession for the saints , according to the will of god . neither let any man here reply , that there is no mention made in the greek either of the will of the spirit , or of the will of god : for first , the word intercede , which signifieth to make suit for something , implyeth both the will of him that maketh the suit , for if he did not will the thing , he would not make suit for it ; and also the will of him to whom the suit is made , for were he not endued with a will , it would be bootless to make suit unto him , all suits whatsoever being made to bend the will of him to whom they are made : so that this , without any more , sufficiently sheweth that the holy spirit hath a will distinct in number from that of god ; since the one sueth , the other is sued to at the same time , and for the same thing . secondly , the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in english rendred mind , doth here signifie the same with will or desire , as appeareth from the 6. and 7. verses of this chapter , and also from the verb {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , whence it is derived , which signifieth to affect , will , desire , pursue : see verse 5. of the same chapter , and col. 3. 2. thirdly , though the greek hath {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , according to god , yet is this , in the judgement of the english translators themselves , the same as if it had been said , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , according to the will of god ; neither can any other commodious interpretation be put upon the words . but this passage of the apostle , doth further afford us a second and third impregnable argument of the holy spirit 's being inferiour to god . for first , he is here said to make intercession for us ( as we before urged his praying to christ , argument 9. ) and that with grones unutterable ; which is not so to be understood , as if the holy spirit were here said to help our infirmities , onely by suggesting petitions and groanes unto us ( as is commonly , but falsly affirmed ) for the very words of the context sufficiently exclude such a gloss ; since they say , that the spirit himself , not we by the spirit , ( as we have it in the 15. verse of the same chapter ) maketh intercession for us : yea , vicarious intercession , as the greek word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifieth : but to help others infirmities , by making intercession ; and , what is more , vicarious intercession for them , is not to instil petitions into them , but to pour out petitions apart in their behalf ; as is apparent both from the thing is self ; since none can intercede for himself , all intercession ( at least such as is here spoken of ) requiring the entermise of a third person ; and by the collation of verse 34. of the same chapter , and 1 tim. 2. 1. heb. 7. 25. neither let any man think to baffle off this place , ( which is written with a beam of the sun , and hath together with that , joh. 16. 13 , 14. quite nonplussed , not onely modern authors , but the fathers themselves , ) by saying , that this is improperly spoken of the holy spirit : for , besides that he hath no other ground to say so , but his own preconceived opinion touching the deity of the holy spirit , he ought to know that the scripture , though it speaketh some things of god in a figure , and improperly , yet doth it nowhere say any thing that argueth his inferiority to , and dependance on another . but this passage of the apostle plainly intimateth , that the holy spirit is inferiour to god , and dependent on him ; otherwise what need had he to make intercession to god , and that with grones unutterable , for the saints ? secondly , the holy spirit is here distinguished from him that searcheth the hearts ; and this description is made use of to put a difference between god and the holy spirit : but how could this be done , were the holy spirit also a searcher of the hearts ? for can a description that is common , yea alike common to twain ( for so the adversaries hold concerning god , and the holy spirit ) be set to distinguish the one from the other ? for instance ; to prepare the passover for christ , is an action common to peter with john , for they twain were sent by christ to that purpose , and did accordingly perform it ; see luke 22. 8 , 13. wherefore can a description taken from this action , be fit to difference peter from john ? and is it suitable to say , he that prepared the passeover for christ , was a greater apostle then john ? would not this plainly argue , that john did not prepare the passeover for christ ? so that it is apparent , that the holy spirit is not a searcher of the hearts . if therefore it would not follow that the holy spirit is god , although it had been said in the scripture , that he searcheth the hearts , unless he had such a faculty originally , and of himself ( for nothing hinders but that god may confer it upon others , as we see by the scripture , that he hath de facto conferred it on christ , having given him all judgement , and that because he is the son of man , john 5. 22 , 27. for such judgement requireth that he be a searcher of the hearts ) if , i say , it would not even then follow that he is god ; how clearly , how irrefragably doth it on the contrary follow , that he is not god , but hath an understanding distinct from , and inferiour to that of god ; inasmuch as he is distitute of such a perfection , as the searching of the hearts , which is inseparable from the divine majesty ? these two considerations have i added at the close of my twelfth argument ; because they are not so much new arguments , as props and further confirmations of the ninth and eleventh arguments . an exposition of mat. 28. 19. go ye therefore , and make all the nations disciples , ( so the original hath it ) baptizing them into the name ( so it is also in the original ) of the father , and of the son , and of the holy spirit ; teaching them to observe whasoever i have commanded you . into the name of the holy spirit ; that is , into the holy spirit ; by a circumlocution usual in the scripture , see act. 19. 5. and when they had heard , they were baptized into the name of the lord jesus : compared with rom. 6. 3. know ye not that as many of us as have been baptized into christ , have been baptized into his death ? and into the holy spirit , that is , into the guidance of the holy spirit . thus the jewes are said to have been all baptized into moses , ( for so the greek hath it ) 1 cor. 10. 2. so that our saviour's words amount to thus much ; initiating them into the confession and obedience of god the father , and of the lord jesus christ the son of the father , and of the holy spirit the advocate and guide of all the truth . now the holy spirit is mentioned together with god and christ , because he is their chief instrument whereby they guide , govern , sanctifie , and endow the church ; and to intimate , that whereas men , before they gave their names to christ , lived according to the prince of this world , the unclean spirit , that worketh in the children of disobedience ; they ought henceforth , being sequestred from the world , and admitted into the church , to resign up themselves to the guidance of the holy spirit , whom god and christ appoint , and send to order and direct the church . neither can it be rightly inferned , that because the holy spirit is here ranked with the father and the son , therefore he is equal to them : by this account , when the apostle , 1 tim. 5. 21. saith , i charge thee ( gr. i obtest ) before god , and the lord jesus christ , and the elect angels , that thou observe these things without prejudice , doing nothing by partiality : joyning the elect angels with the father and the son , in so great a matter as obtestation , to excite an evangelist to do his duty with sincerity ; this would imply , that the elect angels are equal to the father and the son . nor doth it follow , that because it is said , not into the names , but into the name of the father , and of the son , and of the holy spirit ; therefore they three have but one name , power , or dignity ; since by the like reasoning i might argue , that because christ , luke 9. 26. saith , whosoever shall be ashamed of me and of my words , of him shall the son of man be ashamed , when he shall come in the glory of himself , ( so it is in the greek ) and of the father , and of the holy angels ; therefore the father , the son , and the holy angels , have but one and the self-same glory . for that the holy spirit is not ranked with the father , and the son , as being equal to them , is evident by other punctual places of the scripture , as 1 cor. 12. 3 , 4 , 5 , 6. eph. 4. 4 , 5 , 6. where when the mention of him is joyned with that of the father and of the son , he is expresly , and emphatically excluded from being either that one god , or that one lord of christians , by being contradistinguished from both : but if he be neither that one god , nor that one lord of christians ; as the apostle , not onely in the fore-quoted places , but elsewhere also plainly testifieth ; see 1 cor. 8. 5 , 6. yet to us there is one god , the father , of whom are all the things , and we for him . and one lord jesus christ , by whom are all the things , and we by him : he cannot be equal to the father and the son , but is onely the chiefe minister of both , peculiarly sent out to minister on their behalf that shall inherit salvation . an exposition of 1 john 5. 7. [ for there are three that bear record in heaven , the father , the word , and the holy spirit ; and these three are one . ] it would have been hard , if not impossible , ( had not men been precorrupted ) that it should ever come into any ones head to imagine , that this phrase [ are one ] did signifie [ have one essence ] since such an exposition is not onely contrary to common sence , but also to other places of the scripture , wherein this kinde of speaking perpetually signifieth an union in consent and agreement , or the like , but never an union in essence . to omit other sacred writers , this very apostle in his gospel , chap. 17. verse 11. 21 , 22 , 23 , useth the same expression six times , intimating no other but an union of agreement ; yea , in verse 8. of this very chapter in his epistle , he useth it in the same sence . for though the expression variech somewhat in the ordinary greek testaments , in that the preposition [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] is prefixed , ( although the complutensian bible readeth it [ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ] in both verses : ) yet is the sence the same ; this latter being spoken after the hebrew idiome , the former according to the ordinary phrase : for confirmation whereof , see matth. 19. comparing verse 5. and 6. together in the original ; wherefore this expression ought to be rendred alike in both verses , as the former interpreters did it , though the latter interpreters , in verse 8. have rendred it [ agree in one ] putting the glosse in stead of the translation . so that this place maketh nothing for them that hold the holy spirit to have one and the same essence with the father , unless they can prove that those who are one in agreement must likewise necessarily be one in essence ; or that two or three cannot be one , but it must presently be in essence . i omit for the present to speak of the suspectedness of this place , how it is not extant in the ancient greek copies , and namely in that famous one of tecla here in england , nor in the syriack translation , nor in most ancient books of the latine edition , and rejected by sundry interpreters both ancient and modern . an exposition of act. 5. 3 , 4. bvt peter said , ananias , why hath satan filled thy heart to lye to ( or deceive ) the holy spirit , and keep back part of the price of the farm ? while it remained , remained it not to thee ? and being sold , was it not in thine owne power ? why fast thou conceived ( or put , or purposed ) in thy heart this thing ? thou hast not lyed to men ; but to god . in this passage , the holy spirit is neither expresly ( as every one seeth ) nor by good consequence called god . for admit the ordinary translation were true ( as it is not ) yet would it not presently follow , because ananias by lying to men endued with the holy spirit ( for even piscator in the words acknowledgeth , and the words themselves according to this interpretation imply a metonymie of the adjunct , the holy spirit being put for men endued with the holy spirit ) lyed not to men , but to god , that there fore the holy spirit is god ; because in lying to them that are endued with the spirit of god , one may lye to god , and yet neither they , nor the spirit in them , be god , but onely the messengers of god ; for what is done to the messengers , redoundeth to him that sends them ; see 1 thes. 4. 8. john 13. 20. luke 10. 16. but if any man look more narrowly into the words , he shall finde that the verb {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is construed in a different manner , namely with an accusative , verse 3● and with a dative verse 4. with an accusative , it signifieth in greek authors , to bely , pretend , or counterfeit : thus lucian in his pseudomantis , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , nomen quoddam mentitus , counterfeiting a certain name . this being so , the words are to be rendred thus ; why hath satan filled thy heart to bely the holy spirit , and keep back part of the price ? ( that is , why hast thou skffered the unclean spirit so to prevail with thee , as that thou shouldest sell thy farm , and lay down this money at his suggestion , as appeareth in that thou hast purloined part of the price , and not laid down all ; and yet to bear us in hand , that thou didst it at the motion of the holy spirit ? ) thou hast not lyed to men , but to god : ( that is , assure thy self that this dissimulation of thine , is not so much to us , as to god himself , whose servants we are . ) this exposition is not onely agreeable to the greek context , and scope of the place , but is also seconded by erasmus , calvin , and aretius . but if any man will contend , that though {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} be not here rendred to lye unto ( as i have not yet met with an instance where it is so rendred , when an accusative is put after it ; ) yet the other signification , set in the margin of our english bible , is altogether to be admitted ( and i confess i have in good greek authors found the word so used ) and the place to be rendred , why hath satan filled thy heart to deceive the holy spirit ? this will overthrow the opinion , touching the godhead of the holy spirit : for if the holy spirit be god , then will it be all one as if it had been said , why hath satan filled thy heart to deceive god ? which seemeth to be blasphemy ; for it importeth , either that god may be deceived , or else that satan , or at least ananias thought so , otherwise he would not have purposed in his heart to do it . but what force or use ( if this interpretation of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} be admitted ) will those words have , and to keep back part of the price ; and also those , while it remained , remained it not to thee ? and being sold , was it not in thy power ? for these expressions argue , that ananias pretended to have received a command from the holy spirit to sell his farm , and lay downe the price thereof at the apostles feet ; and so did not deceive , or lye to , but bely the holy spirit ; and consequently , was guilty not onely of coverousness , in keeping some of the money back ; but also of blasphemy against the holy spirit , in fathering upon the holy spirit , that which was injected into his heart by the unclean spirit : for he alike blasphemeth the holy spirit , who doth with ananias wilfully father the works of the devil upon the holy spirit , as he who with the pharisees , mat. 12. 24. wilfully ascribeth the works of the holy spirit to the devil . an exposition of 1 cor. 6. 19 , 20. what ? know ye not that your body is the temple of the holy spirit that is ( or , dwelleth ) in you , whom ye have from god , and ye are not your own ? for ye have been bought with a price . wherefore glorifie god both with your body , and your spirit , which are god's . whereas it is objected by some , out of this place , that the holy spirit is god , in that our body is said to be his temple ; i answer , that it would follow , could it be proved that our body is so the temple of the holy spirit , as to be his by the highest interest , and primarily dedicated to his honour ; for every one will confess our body to be god's in such a manner . but these things are so far from being intimated in this passage , yea that our body is at all his by interest , or dedicated to his honour , ( both which are here affirmed of god contradistinctly from the spirit ) as that the contrary may from thence not obscurely be evinced . for after the apostle had hinted in what respect our body is the temple of the holy spirit , to wit , by inhabitation , ( for so much is implied by those words , that is , or dwelleth in you ; since descriptions in sacred writers are not idle and impertinent ) he addeth , that we have the spirit from god , thereby implying that he is disposed of , and given by god to us , and consequently he is ours by interest , not we his ; and accordingly concludeth from thence , that we ought with our body to glorifie , not the spirit , but god , who is openly distinguished from the spirit , and declared to be the proprietor of our body . an exposition of matth. 12. 31. all sin and blasphemy shall be forgiven unto men ; but the blasphemy against the holy spirit shall not be forgiven . for the objection drawn from hence , that the sin against the holy spirit is unpardonable ; i answer , that the sin against the holy spirit is not therefore unpardonable , because he is god , ( for this the scripture nowhere acknowledgeth ; and besides , by the same reason , every sin against god would be unpardonable : ) but because he that sinneth against the holy spirit , doth in the same act sin against god ( for every sin , against whomsoever committed , is terminated in god ) with an high hand , to wit , either by slandering and opposing such works , whereof a man is convinced in conscience that god hath wrought them by the holy spirit , as the pharisees did ; or by renouncing and opposing such truths , whereof a man is convinced in conscience , that god hath revealed them by his holy spirit , as the renegadoes did , who are mentioned by the author to the hebrews , chap. 10. 25 , 26 , &c. which things are the greatest affronts that can be offered to god , who useth the ministery of the spirit in none but things of the highest importance , and maketh the clearest discovery of himself , as to his power and majestie , by him . hence it cometh to pass , that a sin against the father or the son may be forgiven , but not a sin against the holy spirit , inasmuch as it is also against the greatest light . for god the father maketh no discovery of himself to the world immediately ; and christ , to prove his authority and mission from god , appealeth to the works which he did by the finger of god , the holy spirit ; see luke 11. 20. compared with mat. 12. 28. wherefore i report this argument against the adversaries , as quite subverting their opinion touching the godhead of the holy spirit : for if the holy spirit were god , you would commit no sin , but what would be against the holy spirit , in that all sins are committed against god , as being the transgressions of his law . again , when we sinned against the father , we must of necessity also sin against the holy spirit , if he be the same god with the father . for as the adversaries hold that the works of the trinity ad extra , that is , to without , are common to all three : so must they by the same reason confess , that whatsoever is done to any one of them ab extra , that is , from without , is also common to all three . an exposition of isai. 6. 9 , 10. and he said , go and tel this people , hear ye indeed , but understand not : and see ye indeed , but perceive not . make the heart of this people fat , and make their ears heavy , and shut their eyes : lest they see with their eyes , and hear with their ears , and understand with their heart , and convert , and be healed . ] compared with acts 28. 25 , 26 , 27. well spake the holy spirit by isaias the prophet , unto our fathers , saying , go unto this people , and say , hearing ye shall hear , and shall not understand , &c. because that which in isaiah is attributed to the lord , is in the acts ascribed to the holy spirit ; the adversaries hence conclude , that the holy spirit is the lord . which kinde of arguing , though it be very frequent with them , is yet very frivolous ; for at this rate i may also conclude , that because what is attributed to the lord , exod. 32. 11. [ lord , why doth thy wrath wax hot against thy people , which thou hast brought forth out of the land of egypt ? ] is in the seventh verse of the same chapter ascribed to moses : [ and the lord said unto moses , go , get thee down : for thy people which thow broughtest out of the land of egypt , &c. ] therefore moses is the lord . and because what is attributed to the lord , isa. 65. 1. [ i am sought of them that asked not for me : i am found of them that sought me not : i said , behold me , behold me , unto a nation that was not called by my name ] is in the 10 of the romanes , vers. 20. ascribed to isaiah : [ but isaias is very bold , and saith , i was found of them that sought me not : i was made manifest unto them that asked not after me : ] therefore isaiah is the lord . and because what is attributed to god , 2 tim. 1. 8 , 9. [ according to the power of god , who hath saved us , and called us , &c. ] is by paul attributed to himself , 1 cor. 9. 22. [ i am made all things to all men , that i might by all means save some , ] and to timothy , 1 tim. 4. 16. [ in doing this , thou shalt both save thy self , and them that hear thee : ] therefore paul , yen timothy is god . if the adversaries say , that these things are otherwise ascribed to the lord , then to the men aforesaid : i answer , this is more then is held forth in the texts themselves , which neither express nor intimate any such thing . if they further contend , that though such a thing be neither expressed nor intimated in the said texts , yet other texts , and the nature of the thing it self , doth sufficiently teach it : i reply , that i can make the same answer touching the lord and the holy spirit . but it is well that there is such an intimation in the texts themselves ; for in the one , the lord speaketh those things to isaiah in a vision ; in the other it is said , that the holy spirit spake them by isaiah to the fathers . which twain every one may easily perceive to be different , since isaiah onely heard those words in the vision : for had the fathers , the people of israel , been also there , why should god bid isaiah , go and tell them to the people ? wherefore paul ascribeth these words to the holy spirit , onely to intimate that whatsoever is spoken in the scripture , was recorded by the inspiration of the holy spirit , and so spoken by him . an exposition of 2 cor. 3. 17. now the lord is that spirit . by that spirit is not here meant the third person of the holy trinity , otherwise the lord , that is , christ ( for the apostle paul , by {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the lord , doth always , unless he cite some place out of the old covenant , understand christ ) will be the holy spirit ; which is repugnant to the scripture , wherein there is a plain distinction everywhere made between christ and the holy spirit . understand therefore ( what the expression it self implyeth ) the same spirit that was before in the sixth verse opposed to the letter , and consequently the mystery or hidden sence of the law , denoted by the letter : for thus the word spirit is also taken , rom. 2. 29. circumcision is that of the heart , in the spirit , and not in the letter . and rom. 7. 6. but now we are delivered from the law , that being dead wherein we are held ; so that we serve in the newness of the spirit , and not in the oldness of the letter . and rev. 11. 8. their dead bodies shall lye in the streets of the great city , which spiritually is called sodom and egypt , where also our lord was crucified . jerusalem is here spiritually , that is , mystically called sodom and egypt , because of the abominable filthiness thereof , and cruelty towards the people of god . wherefore the sence of the words of paul is this , namely , that the lord christ is the mystery , life , scope , and kernel of the law , as being both foretold therein , and prefigured by the ceremonies thereof . an answer to the grand objection of the adversaries , touching the supposed omnipresence of the holy spirit . after i had thorowly sifted this controversie , i found that the adversaries , who so much cry down reason , saying that we must renounce it when we speak of divine mysteries , and simply rest in the words of the scripture , do notwithstanding in the upshot wave the scripture , as giving a very uncertain testimony to their doctrine in this point , and ground themselves on the meer conjectures of their own reason . for thus they argue : the holy spirit , if he were not omnipresent , and consequently god , could not inspire and dwell in so many men at one time . for answer hereunto , i will onely ask them one question , which if they resolve , i will then tell them how the holy spirit , though he be not omnipresent , may inspire all the faithful in the world at one time . our saviour , in the fourth of mark , explaining the parable of the sower , saith , in vers. 15. [ and these are they by the way side , where the word is sown : but when they have heard , satan cometh immediately , and taketh the word that was sown in their hearts . ] suppose now that the seed of the word be sown in ten thousand places at one time , as it happeneth on every lords day , how can satan , whom the adversaries will deny to be omnipresent , come and immediately snatch the word out of the hearts of the greatest part of the hearers ? the same resolution that they shall give to this question , will i apply to their own objection . if this be not sufficient , take yet more proofs , that may seem to evince the omnipresence of the unclean spirit . thus is he said to have been a lying spirit in the mouth of four hundred false prophets , 1 king. 22. 22 , 23. ( and there is the same reason between four hundred , and four millions . ) thus is he said to hold the impenitent ( who make the greatest part of mankinde ) in his snare , and to take them captive at his will , 2 tim. 2. ult. to blinde the mindes of them that believe not , 2 cor. 4. 4. to dwell in the ungodly , rev. 2. 13. to shew the wicked whatsoever they practise , joh. 8. 38. yea , to deceive the whole world , rev. 12. 9. & 20. 2 , 3. if they dare not , for all this , to affirm the unclean spirit to be omnipresent , why do they on less ground conclude the omnipresence of the holy spirit , especially when the scripture so plainly testifieth that he changeth place , as joh. 15. 26. but when the advocate is come , whom i will send you from the father , the spirit of truth which proceedeth ( or , goeth out ) from the father , he shall testifie of me . how could the holy spirit be sent , and go out from the father to the disciples , if he were already with them , and could not but stay with the father ? gal. 4. 6. because ye are sons , god hath sent out the spirit of his son into your hearts , crying , abba , father . this sheweth that the spirit was not in their hearts before , otherwise he needed not to be sent out into them . 1 pet. 1. 12. the things which are now reported unto you by them that have preached the gospel unto you with the holy spirit sent down from heaven . could the holy spirit be sent down from heaven , if he were already upon the earth , and continued still in heaven ? for , that the coming of the holy spirit down from heaven is properly to be taken , appeareth by the very sight , in that john the baptist did see the spirit descending from heaven in a bodily shape like a dove , and he abode on christ , joh. 1. 32. compared with luke 3. 21 , 22. where the words of the scripture are diligently to be heeded ; for it is not said , that the bodily shape did descend , but the spirit in the shape : so that the descent did primarily and by it self agree to the holy spirit ; but in a secondary way , and by accident , to the shape which he had assumed . now is it possible to descend out of heaven to the earth , and not change place ? or is there any thing better then an ocular demonstration to evince a change of place ? certainly , if notwithstanding all this , and much more which may be alleadged , it is yet true that the holy spirit doth not go from place to place ; what assurance can i have , when the scripture saith of any one whomsoever , that he is sent , or cometh down , or goeth out , that he moveth from one place to another , and doth not abide where he was before ? neither is it rightly done by the adversaries , when against so many evident scriptures they alleadge one obscure passage , psal. 139. 7 , 8. whither shall i go from thy spirit ? or whither shall i flee from thy presence ? if i ascend up into heaven , thou art there : if i make my bed in hell , behold thou art there . for , to omit that the psalmist , as the precedent and subquent words , yea the passage it self cited at large doth shew , intendeth onely to prove the omnipresence of god himself , and not of his spirit ; and that divers of the very adversaries , as namely the divines of the assembly in their annotations on this place , do by spirit here understand the knowledge or power of god , and not the holy spirit : should it be granted that thesewords , whither shall i go from thy spirit ? are meant of the holy spirit , yet do they import no more , then that david could go into no place ; but the spirit could be there with him ; and so sign fie , not that he is in all places at one time , but can be in them at several times , accordingly as david should come into them . again , should it be further granted , ( what the adversaries are not able to evince ) that davids meaning is , that he could go into no place where the spirit was not present ; yet would not this presently argue , that he was there present in his person or substance ( as the adversaries conceive , when they say that he is omnipresent , and therefore god ) since it is sufficient for the truth hereof , that he is in every place by his knowledge , so that a man can be in no place whatsoever , but the holy spirit will know where he is . this omnipresence , which i verily believe belongeth to the holy spirit , doth not hinder him to go from one place to another . yea , whosoever diligently looketh into davids words , shall finde that he intended in this psalm to assert no other omnipresence to god himself , then that of knowledge and power . for he openly speaketh of the knowledge of god in the first six verses , saying in the second of them , thou understandest my thoughts afar off . which implyeth that the person or substance of god himself was not upon the earth with david , otherwise he would understand david's thought neer at hand , and not afar off . but in the tenth verse , which is an explication of the three preceding ones , he speaketh of the hand of god , whereby is wont to be understood his power . afterwards , vers. 11. and 12. he returneth to the knowledge of god , whereof he had before spoken . moreover , the main current of the scripture runneth that way , and plainly intimateth , that the person , or substance , or shape of god ( i speak the language of the scripture ; see job 13. 7. will ye accept his ( god's ) person ? will ye contend for god ? heb. 1. 3. who being the brightness of his ( god's ) glory , and express image of his person ( gr. substance ) john 5. 37. and the father himself which hath sent me , hath born witness of me . ye have neither heard this voice at any time , nor seen his shape : ) is nowhere else but in heaven . neither let the adversaries reply , that if i ascribe an universal knowledge of humane affairs to the holy spirit , this very thing will evince him to be god . for first , i have already excepted the searching of the heart , proving in the twelfth argument that it agreeth not to the holy spirit . secondly , had the holy spirit an universal knowledge , as of other things , so also of the heart , yet would not this prove him to be god , unless he had this knowledge originally and of himself . for it is apparent from the scripture , john 5. 22. that god hath given all judgement unto christ , and consequently all knowledge , without which that judgement cannot be managed . but if he hath given all knowledge unto christ , he can as well give it to the holy spirit : wherefore , let the adversaries , when they are driven from their opinion by that invincible argument drawn from the intercession which the holy spirit is said to make for the saints , cease to take up the same weapon , and contend , that the holy spirit , inasmuch as he maketh intercession for the saints , must needs know all their wants , and so be god . for is not christ also said to make intercession for the saints ? and doth he not intercede with god as a man , and so as a man know all their wants ? but if christ , as a man , and so as a creature , maketh intercession unto god for the saints , and knoweth all their wants , why not the holy spirit also , though he be a created spirit , and not god ? as for the dwelling of the holy spirit in so many persons , though i might forbear to shew in what manner this is done , untill the adversaries had answered my querie , yet will i ( for the satisfaction of such as are studious of the truth ) here declare it . he dwelleth therefore in all the saints dispersed through the whole world , not in his person or substance , for then his person or substance would fill the world , and dwell in all men a like , whereas the indwelling of the holy spirit is by the scripture made a peculiar priviledge of the saints , rom 8. 9. but ye are not in the flesh , but in the spirit , if so be ( or for ) the spirit of god dwelleth in you . now if any man have not the spirit of christ , he is none of his . wherefore he dwelleth in them by his gifts , or effects , ( since no other dwelling can be imagined ) which is an expression frequent in the writings of the adversaries themselves , but that they are wont to forget it when they reason about the godhead of the holy spirit . finis . notes, typically marginal, from the original text notes for div a28139e-400 * see heb. 1. 1 , 14. whence these words are borrowed ; and compare it with 1 pet. 1. 12. as also heb. 1. 7. compared with act. 2. 2 , 3 , 4. and it will easily appear that the holy spirit is a minister of god , as well as others . a 1 pet. 5. 8. b zech. 13. 2. c 1 sam. 16. 15 , 16. d ibid. verse the last . e 1 kings 22. 21. see the original . a joh. 16. 7. b eph. 4. 30. c neh. 9. 20. d 1 cor. 7. 40. e acts 10. 19. m so the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the original perpetually signifieth amongst greek authors , and is so rendred by the translators themselves , 1 joh. 2. 1. and ought to have been so rendred here , especially because he saith in the following words , that the holy spirit shall convince the world ; for it is proper to an advocate to convince . notes for div a28139e-1050 * by person , i understand , as philosophersdo , suppositum intelligens , that is an intellectual substance compleat , and not a mood or subststence , which are fantastical & sensless terms , brought in to cozen the simple . * abi , ariane , ad jordanem , & trinitatem videbis . * for when the verb substantive to be is joyned with the holy spirit , it signifieth his being or person , not the gifts issuing from him . christ's spirit a christians strength, or, a plain discovery of the mighty and invincible power that all believers receive through the gift of the spirit : first held forth in two sermons on act. 1. 8, and after published for the instruction and use of those that are spiritual, anno 1645 / by william dell ... dell, william, d. 1664. this text is an enriched version of the tcp digital transcription a37494 of text r13093 in the english short title catalog (wing d919). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 134 kb of xml-encoded text transcribed from 26 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a37494 wing d919 estc r13093 12647531 ocm 12647531 65184 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a37494) transcribed from: (early english books online ; image set 65184) images scanned from microfilm: (early english books, 1641-1700 ; 350:7) christ's spirit a christians strength, or, a plain discovery of the mighty and invincible power that all believers receive through the gift of the spirit : first held forth in two sermons on act. 1. 8, and after published for the instruction and use of those that are spiritual, anno 1645 / by william dell ... dell, william, d. 1664. [12], 38 p. printed for hen. cripps and lod. lloyd, london : 1651. perhaps a reissue of remainder sheets of a separate edition. reproduction of original in union theological seminary library, new york. marginal notes. eng bible. -n.t. -acts i, 8 -sermons. holy spirit -sermons. sermons, english -17th century. a37494 r13093 (wing d919). civilwar no christ's spirit, a christians strength: or, a plain discovery of the mighty and invincible power, that all believers receive through the gif dell, william 1651 23395 5 0 0 0 0 0 2 b the rate of 2 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2004-03 tcp assigned for keying and markup 2004-05 spi global keyed and coded from proquest page images 2004-06 judith siefring sampled and proofread 2004-06 judith siefring text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion christ's spirit , a christians strength : or , a plain discovery of the mighty and invincible power , that all believers receive through the gift of the spirit . first held forth in two sermons , on act. 1.8 . and after published for the instruction and use of those that are spiritual , anno 1645. by william dell , minister of the gospel of jesus christ at yelden in the county of bedford . 1 cor. 4.19.20 , i will come to you shortly if the lord will , and will know not the speech of them that are puffed up , but the power . for the kingdom of god is not in word but in power . 2 tim. 3.5 . having a form of godliness , but denying the power of it ; from such turn away . london , printed for hen. cripps and lod. lloyd , 1651. to the right honorable the lady elizabeth countess of bullingbrook . right honourable , the form of godliness , is very common in these dayes of ours ; but the power of it , is very rare . how few persons , shall we finde in the visible church , who live and act in the strength of god ? but generally , men do , what ever they do , in their own strength , and that not onely in humane things , but in divine . how seldom do we see , either in ministers or christians , in the discharge of their duties in their several places , more then the power of men ? the greatest part by far , not onely of those who are called christians , but also of forward professors , being ignorant what it is , to be strengthened with might in the inner man , according to the glorious power of the great god . how little is there ( among all our plenty ) of that preaching , which is not in the plausible words of mans wisdom , but in the demonstration of the spirit and power ? how few congregations ( among the many that are in the kingdom ) are gathered together in the spirit and power of our lord iesus christ ? how few of those christians are there , in whom is the exceeding greatness of gods power , together with the effectual working of it ? but the form of godliness , is now become , almost the covering of all flesh , and in these dayes of light and knowledge , it is accounted by all ( that are not down-right atheists ) a great shame , not to seem to be religious . and when men , and families , and congregations , are gotten into this form , they think themselves both safe and happy , as being near the suburbs of the kingdom of god , and close neighbours to the saints . and this form of godliness , as it is of very easie compliance with flesh and blood , in this particular , in that according to this , men onely make their actions new , retaining still their old natures ; so it is also of great credit and esteem , with carnal gospellers . but the spiritual man judgeth all things , and yet he himself is judged of no man : and he being partaker of the power of god himself , can in some measure discern both the presence and want of it in others , both which he knows in his own experience . now this form of godliness , is , when men are godly without god , and anoynted without christ , and regenerate not having the spirit ; that is , when they have a semblance of holiness , but not the thing it self : a semblance of grace , retaining their old natures . and such christians as these , perform spiritual duties , with natural strength , heavenly duties , with earthly strength , the works of god , with the power of men . in the religion of these men , there is the outward duty done , and it may be very speciously and plausibly , but there is none of christ , nor the spirit in the duty . there is their own working towards god , which is faint and faithless , and not gods own working in them towards himself , which is lively and mighty : and all the religious acts they do are onely their own operations , and not the operations of god in them . this form of godliness , how pleasing soever it be to a mans self , and of what reckoning soever with others , who are like himself , yet is indeed , of very evil and woful consequence , whether we regard the doings or sufferings , unto which this form necessarily engages . for first , when men by occasion of this form are called forth to do the great works of god , and yet are destitute of the power of god , their duties are above their strength , and their strength bears no proportion to their duties . and so sooner or later , meeting with difficulties , they faint , and languish as a snail , their works being too high for their faculties . for nature being strained above its power , and offering at that which is beyond its abilities , by degrees grows weary , and returns to its old temper again . and he that sought that glory which was not his own , at last lies down in his own shame . again , the form of godliness exposes a man to those evils , that are incident to the faithful because of godliness . now when a man hath the same evils , with the faithful , and not the same power to support him under those evils ; when men have the same evils in the flesh , but not the same power in the spirit , the same burthens on their shoulders , but not the same everlasting arms underneath them , they fall sadly and desperately , to the great scandal of the ways of god . however , if men be not called forth , to such eminent doings and sufferings , and so scape such manifest discoveries and downfals : yet the form of godliness , hath this evil in it , that it brings a man onely to the troublesome part of religion , but not to the comfortable ; it engages a man in the same duties with the godly , but supplies him not with the same strength ; it involves him in the same bitterness of flesh , but doth not furnish him with the same joy of spirit . for as such a mans religion , doth not reach above flesh and blood , no more doth his strength and comforts . and so he performs duties at a low rate ; yea and his bare and empty form , casts a black vail upon religion , and utterly obscures its beauty , and glory , and makes the world judge meanly of it , and to think it a matter only of singularity and humour , and not of power . whereas when a christian walks in the strength of the spirit , doing and suffering the will of god , beyond all strength and abilities of flesh and blood , the world often times wonders and gazes at him , and many are provoked to glorifie god , who hath given such power to men . for this power of godliness , among other things , hath these three advantages . 1. it makes a man do every duty strongly and mightily . and whatever , might take a man off from duty , or distract and disturbe him in it , all fals to nothing before this power . there is that strength , in each duty , performed by the power of the anoynting , which declares it to be the operation of god himself in man , and nothing else , but the very power of god , that is , iesus christ himself , in action in us . 2. it makes a man inflexible in the ways of god , that he shall neither turn to the right hand , nor to the left , but take straight steps towards the mark set before him . no fear nor favours , nor frowns , nor flatteries , nor temptations , nor insinuations nor designs of others , nor ends of his own , can turn him aside . he carries such strength in his spirit , as he can never be bended , and so far forth as he partakes of the power of god , is as unmoveable and unchangeable , as god him self . 3. it makes a man invincible , by all evils and enemies . because all the power against him , is but the power of the creature , but the power in him , is the power of god . and the power of god , easily overcomes the mightiest power of the creature , but is never overcome by it . and if this power in a christian , should be prevailed against , god himself who is that power , should be conquered , which is impossible . to conclude , the power of godliness , is the doer of every duty , in gods kingdom , the subduer of every sin , the conquerour of each tribulation and temptation , the life of every performance , the glory of each grace , the beauty of a christians life , the stability of his conversation , the lustre of his religion , his great honour and excellency both in doing and suffering , yea it is the very glory of god himself , in the church of god ; for by faith , the lord arises on us , and by this power of godliness , his glory is seen upon us . these considerations , right honourable , moved me to discourse of the power of the holy spirit coming on all christians , ministers and people . and besides the importunity of some other friends , your honours earnest desires of these notes , hath especially prevailed with me to publish them . not that i am worthy to publish any thing , but that the truth of god is worthy to be published , be the instrument never so mean and unworthy . and although i well know , the doubtful success of such undertakings as these , yet in this matter i am not at all carefull , being most willing to be bound up in one condition with the truth of god , and to have with it , the same common friends and enemies . besides if christ dwell in my heart by faith , i carry in my bosome already , my reward , out of whom , i neither regard praise or dispraise , good or evil . now i was bold to prefix your . honours name to these notes , because your desire of them , hath made them yours , and also your many noble favors are a strong and continual engagement , for me to serve you , according to what god hath made me . especially i remember your extraordinary compassion , and bowels towards me , in the day of my deepest distress , when my soul drew near to the pit , and the shadow of death sate upon my eye lids , and i had not the least drop of comfort , either from earth or heaven ; your honor then shewed me the kindness of the lord , and encompassed me both with your pitty and goodness , though then through bitterness of spirit , i tasted it not . wherefore when i remember the wonderful goodness of god to me after so great sorrow and darkness , i cannot forget that part of his goodness , which he was pleased to administer to me by your honours hands ; and the remembrance of this , causes me to pray , that god would double the same goodness on you , and that he would pour forth upon my lord , your honour , your noble off-spring and family , this power of the holy spirit , here treated of : which shall render you , a thousand times more precious and excellent , before god and his saints , then all worldly honour and nobility whatsoever . and by this means , shall religion shine in your family , in its native beauty and lustre , and the kingdom of god , which stands not in word , but in power , shall appear in its bright glory among you , till the kingdom of the son , first fit you , and then after deliver you up to the kingdom of the father , and god be all in all immediately ; which is the earnest prayer of your most humble and faithful servant william dell . the contents . the context . the explication of the words . three general doctrines . 1. that christ gives his own people sufficient strength for their imployments ; his own strength for his own works . 2. that when christ leaves his people in regard of sense , he never leaves them without a promise ; and in that promise his spiritual presence . 3. that the pouring forth of the spirit , is the means whereby god both increases and governs his church . the more special doctrine from the words , is that the receiving of the spirit , is the receiving of power . for the spirit it self is power , 1. essentially in it self . 2. operatively in us . by being in us , 1. a spirit of knowledge , 2. of truth , 3. of wisdom , 4. of faith , which inables us to do indure the same things with christ himself . 5. of righteousness , in destroying sin . imparting grace . 6. of the fear of the lord . 7. of love and vnity . the use , twofold . 1. exhortation , to inforce this ; the necessity of having this power is urged , in reference 1. to ministers . 2. to all christians . 1. ministers stand in need of the power of the spirit to come upon them . 1. because , without they have this power , they are destitute of all power . 2. without this power they are insufficient for the work of the ministery : as being unable , 1. to preach the word , that is the true spiritual and living word of god . 2. to preach it zealously and powerfully ; but without this presence of the spirit of power , 1. their ministery is cold and hath no heat in it . 2. weak and hath no strength in it . 3. to persevere in their ministery and to carry it on against all opposition and contradiction . 4. to reprove the world of sin . for the spirit of judgement , must needs be accompanied with the spirit of might . 5. to incounter and overcome the devil . 6. to inable them to be comfortable and invincible against all evils and enemies . 2. christians ; this spirit of power , and power of the spirit is necessary for all christians , as well as ministers . object . but do all christians receive the spirit of god , as well as ministers ? answ. yes , equally and alike ; without any difference . now this spirit of power is necessary for them , 1. to distingush them from reprobates and devils . 2. to exalt them above all the rest of mankinde who are destitute of the spirit . 3. to unite them unto christ . and the power of the spirit is necessary for them , 1. to change their natures ; which is the daily work of the spirit , till all be renewed . 2. to work grace in them ; and each grace , is so much of the power of the spirit in the flesh . 3. to inable them to mortifie sin ; and the power of the spirit mortifies , 1. the whole body of sin in all its parts and members , and 2. each particular strong corruption . 4. to performe duties . for no more strength in any duties then of the spirit in them . 5. to confess the word before kings , and magistrates . 6. to publish the word , and that both 1. in private , 2. in publique , in case of necessity . 7. to suffer and overcome affliction . natural strength , withdraws it self from the evil . spiritual strength , stands to it and overcomes it . the second vse , is for information and instruction , shewing that the way to obtain this power , is to obtain the spirit ; and to encrease this power , is to encrease the spirit . now that we may obtain the spirit , we must first prepare our selves . wherein this preparation doth not consist . wherein it doth consist : that is , 1. in emptying us . 2. the work of the spirit after he hath emptied us , is to fill us . the means through which the spirit is conveyed to us . 1. by the word ; and this word , the word of the gospel . 2. by faith , which carries us to christs flesh to receive of his spirit . through the word and faith , we are born of god , and so partake of the spirit of god . 3. prayer : and in prayer we may ask the spirit either of the father or the son . again that we may encrease the spirit , 1. we must be constant and continual in the use of the word . 2. we must daily encrease faith . 3. must be much in prayer . 4. must withdraw our seves from the creatures , and live loose from them . 5. must cease from our own works . 6. must give our selves up to the sprit that he may work his work in us . 7. the works of the spirit we must attribute to the spirit , and not to our flesh . christs spirit a christians strength , or , a plain discovery of the mighty and invincible power that all believers receive through the gift of the spirit . acts 1.8 . but ye shall receive power , when the holy ghost is come upon you , and ye shall be witnesses unto me , &c. or , you shall receive the power of the holy ghost coming upon you . these words are the more remarkable , because they are the very last words in the conference between the son of god , and his beloved apostles , immediatly before his ascension into heaven . now , you know , when dear and intimate friends are to part , as their love then runs strongest , and their affections are most intire and vehement , so then also they especially discourse of those things , wherein most of all they desire to be satisfied , and resolved . thus was it between christ and his apostles : never was there such dear and intimate friendship , and such sincere and burning love between any , as between them . the apostles , all of them , loved christ most truly , and passionately ; and peter , who had three times denied him , three times professed his love to him , and being sorry that christ should question his love the third time , he thus answered , lord , thou knowest all things , thou knowest that i love thee . and christ also loved them dearly , yea he loved them a first , and having b loved his own , he loved them to the end , and so he was not discontented with them , for their leaving and forsaking him , through humane infirmity , when he was led away to judgement and to death ; for though death quite puts out all natural love , yet spiritual love is not extinguished , but enlarged by death . now when such loving friends as these , were even now ready to take their last leave one of another , in regard of bodily presence , who would not most willingly have been present , to have heard what discourse passed between christ , and his disciples , at this their last parting ? now luke acquaints us with the whole summe and substance of christs discourse with his apostles , all the time he lived together with them , after his resurrection , till the day wherein he ascended into heaven : in the third verse of this chapter , he saith , he did discourse with them , de regno dei , touching the kingdome of god . that is , not only touching his spiritual kingdom , which he sets up in each particular christian , and which begins at our regeneration , and is consummate in glorification : but also touching his mediatory and monarchical kingdom , which , in the time appointed of his father , he should set up in the world ; when he should have the a heathen for his inheritance , and the utmost ends of the earth for his possession , and b all people and nations , and languages should serve him , and he c should reign from sea to sea , and from the river to the worlds end . this was the summ of christs discourse with them . and the apostles were fully satisfied touching the thing , onely they were unsatisfied touching the time . for besides , that the setting up of this kingdom of the messias in the power , beauty , and glory of it , was at that time the common discourse and expectation of all israel ; the apostles themselves remembred many prophesies and promises of the old testament , for the restoring the kingdom of david ; and this they thought christ would have done , in the daies of his flesh : but presently , all their hopes were blasted by his death . but when they saw him risen again from the dead , then presently their hearts were revived , into their former hopes ; but yet again , seeing nothing done , all the time he conversed with them after the resurrection , when now he was ready to ascend into heaven , they desire him , first , to resolve them of this question , whether or no he would at that time , restore the kingdom to israel ; lord ( say they ) wilt thou at this time restore again the kingdom to israel ? now christ , doth not deny , the restoring of the kingdom to israel , but denies , to acquaint them with the time when it should be done . he tells them , it was not for them to know the times and seasons , which the father had put in his own power . verse 7. the like answer to the like demand , daniel received in his time . for when the angel had represented to daniel , the totall destruction of the image of worldly monarchy , together with the rise and reign , and ruin of antichrist , and the setting up of christs kingdom in the world , in the stead of the two former , daniel said , chap. 12.8 . and i heard , but i understood not ; thou said i , o my lord , what shall be the end of these things ? and he said , go thy way daniel , for the words are closed up and sealed till the time of the end . so that the angel , who discovered the things themselves to daniel , refused to discover to him plainly and expressely , the time when they should be done : but that was to be closed and sealed up till the time of the end . and so here in like manner , christ who had discoursed largely and cleerly to the disciples touching the kingdom of god , yet denies to discover to them the time , when it should be set up in the world . and the reason why he denied this to them , to whom he had not denyed himself , was not for want of loue , but because the father had kept the time and season , wherein all this should be done , in his own power . had this been placed in christs power , he had no doubt made it known to them , as well as he did those other things , which he had heard from his father ; but the father had not placed this in his sons power , but had reserved it in his own : and the apostles were not to pry after , that which was hidden with god , but were to content themselves with what he had revealed . but though the son did not reveal to them what the father had kept in his own power , yet he tells them , what the father had promised unto them , and what he had also put into his power , and what he would certainly perform ere long , and that was the gift of the spirit of power , saying , but ye shall receive power when the holy ghost is come upon you , and you shall be witnesses to me , &c. as if he should have said , do not you trouble your selves about secret things , which shall not be accomplisht in the world , till many yeers after you are fallen asleep , but do you mind your present business , wherein you are to serve god , in your generation ; your present task is to be witnesses unto me , in jerusalem and all judea , and in samaria , and to the utmost parts of the earth ; to declare and make known , what you have heard and seen with your eyes , and looked upon , and your hands have handled of the word of life : you are to testifie to the world , my incarnation , doctrine , miracles , life , death , resurrection , and my kingdom and glory , that is to come ; you are to make known to the world , the high and deep , the great and glorious mystery of christ and of the gospel ; and that you may be fit for this great and weighty work , you shall receive the power of the holy ghost : you shall receive power , when the holy ghost is come upon you , &c. which words also may be an answer to another question which the disciples did , or might make , after this maner . our dear lord and master , why wilt thou leave us , thy poor disciples , among so many evils and enemies in the world , which our weakness must of necessity sink under ? we well remember how fearful and foolish we have been , whilest thou wast yet with us ; but how much more timorous and trembling shall we be , when thou art gone from us ? when thou wast apprehended by the armed power of the magistrates , thou knowest how we all forsook thee and fled ; and i , said peter , denied thee and forswore thee , at the voice of a simple maid . and therefore if thou now quite leave us , what witnesses are we like to be unto thee , and what preachers of thy name , among the obstinate jews , among the angry and inraged rulers , and people , who will be ready , for thy names sake , every day to deliver us up to a new death ? and how shall we be able to stand amidst so many difficulties , troubles , distresses , oppositions and persecutions , when thou hast left us ? surely , we are such weak and infirm creatures , that we shall never be able to hold out , but shall lie down both in shame and sorrow . to this christ answers in these words , accipietis virtutem , you shall receive the power of the holy ghost coming upon you . as if he should have said , you have a hard task indeed , but you shall be furnished with proportionable power . the business you are to undertake , is not humane , but divine ; the things that you are to teach , are not carnal , but spiritual ; the work that you are to set upon , is not mans work , but gods : you are to act among men for god ; you are to act in the world against the world ; you are to act against the devill , in the very midst of the devils kingdom . you are to convert infidels ; to make , of heathens , christians ; to bring them neer unto god , who are now without god in the world ; to carry the light of heaven , up and down this dark world , among the people that sit in darkness , and shadow of death , to shew them the way to life and salvation ; you are to turn the world upside down ; to change the manners , and customes of the people ; to bring them off from the idolatry of their forefathers , to worship the true god in spirit and truth ; you are to reduce the earth into conformity with heaven , and set up gods kingdom , here in this present world . and all this you shall not do , in ease and quietness , and prosperity , and pleasure ; but whilest you are thus imployed and busied , you shall have the whole world rise up against you , and the devil prosecuting you with his utmost power through wicked men , and you shall not onely be hated of all men , for my names sake , but you shall be even overwhelmed with reproaches , obloquies , slanders , oppositions , persecutions , prisons , torments , deaths . and therefore that you may be able both to do and to suffer all these things , you shall receive the power of the holy ghost coming upon you . now from these words , we shall note something generally , and something more particularly . in general three things . the first is this : 1. that as christ will not suffer his disciples to be tempted above their power , so neither to be imployed above their power ; but he furnishes them with power sufficient , both for their temptations , and for their imployments ; for their sufferings , and for their doings . and as souldiers , that are under a wise and carefull commander , when they are neer an ingagement , are not suffered to run rashly upon the enemy , nor permitted to go forth to battle till they are armed , and mounted ; so christ would not suffer his disciples , to go forth in his warfare , to incounter so many evils , and oppositions , and persecutions , and the whole power of the world , and of the devil , till first he had armed them with the power of holy spirit ; ye shall receive power when the holy ghost is come upon you , &c. christ alwayes gives unto all those whom he sends forth and imployes , of his own power , for his own works ; heavenly power for heavenly works , spiritual power for spiritual works , the power of god , to do the works of god . indeed christ gives unto some a greater measure of power , and to some a lesser , according as he intends to use some , in greater works and difficulties , and some in lesser ; but still they have of christs power , whether more or lesse , who are imployed by christ ; and a little of that power that is communicated by christ , will inable a man to do great things , far greater then the world suspects , or imagines . so that we may judge of our calling to any business , and of our imployment in it , by the power we have received from christ for it . if we have none of the power of christ , we were never set on work by christ ; for christ never sets any , on his work , without communicating unto them of his power . and hereby we may certainly know and conclude , that those in the ministery , that are loose and vitious , and idle , and negligent , and insufficient for that work , were never called to it , nor imployed in it , by christ , but they run of their own heads , when they were not sent , and minister in the church for the gain of money , and preach onely that they might live . whereas if christ had imployed them in that calling , he would have furnished them with abilities for it : and they being destitute of such abilities , it is most evident , they were not sent by christ . judge then what a kinde of reformation this church were like to have , if some men might have their minds ; who would have ignorant and insufficient men , yea loose and prophane men , tolerated in the ministry , under pretence of keeping up ordinances ; when yet such men , were never imployed by christ , nor supplyed with any power from him : yea and what ordinances ( i pray ) are those like to be , which are kept up by men that are carnal , not having the spirit ? but you see here that christs way and wisdom , was different from this ; for he first gives the apostles , the power of the spirit , and then sent them to preach , when he had first inabled them to preach . 2. you see here , that christ being to leave his disciples , in regard of his bodily presence , yet leaves behind him the promise of the spirit of power ; and this was some establishment to them , yea this gave great joy and comfort to them , who before had their hearts filled with sorrow . christ , though sometime he leave his people in regard of sense , yet he never leaves them without a promise . the soul sometimes , in the hours of temptation and desertion , may want the sense and feeling of christ , but it never wants a promise from christ : and the promise makes christ present , in his absence . for christ himself is spiritually present , in the promise , and not christ onely , but the holy spirit also ; for christ , and the spirit , are never asunder , but as the father and the son , are one , so is christ and the spirit one , and all are in the promise . and so the promise is able to uphold the soul in any condition , not because of its own nature , but because god and christ and the spirit are present in the promise , and they are infinitely able to support the soul through the promise , under the greatest evils either of earth or hell . now this injoyment of god in the promise , is the injoyment of faith , and not of sense ; and this injoyment of faith , is the most excellent and intimate injoyment of christ . and thus may the soul , injoy christs presence in his absence ; his presence according to faith , in his absence according to sence . and therefore christ departing from his disciples in regard of his bodily presence , leaves with them the promise of the holy spirit , and in that promise , his spiritual presence . and this is the worst condition , that christ ever leaves his true church in ; he leaves them his presence in a promise , when in regard of sense , he forsakes them . 3. note , that luke being to speak in this book of the acts of the apostles , of the propagating and inlarging , and governing the christian church , doth first make mention , of the pouring forth of the spirit , and that both upon the apostles , and afterwards upon the disciples . signifying hereby , that there is nothing so necessary , for the increase and well ordering of the true church of christ , as the pouring forth of the spirit . and therefore they are altogether deceived , and walk in the light of nature and not of god , who think the increase , and propagation , and preservation , and establishment , and order , and ordering , of the church of god , depend especially upon the councels , and decrees , and constitutions of men : and that without these , the church of god , would soon come to woful disorder , yea to utter ruine and confusion ; as if christ and his spirit sate idle in heaven , and had left the whole business of his church to men : and the sacred power confirmed with the secular , were abundantly sufficient , for the increase and well ordering of the church . in the mean time , not regarding the promise of the father , or the pouring out of the spirit by the son . and this is the very mystery , of the mystery of iniquity among us , and the very head of antichrist , which is yet to be broken . and therefore let us know , that as the psalmist saith , except the lord build the house , they labor in vain that build it : and except the lord keep the city , the watchman watcheth but in vain : so also except the lord , through his word , pour forth the promise of the spirit , and by that spirit of his , in and through the word inlarge and govern the church , they labor in vain , that undertake these things of themselves . for it is the spirit alone , that through the faithful ministry of the word , makes the increase of the church , and layes hold on all the elect , and brings them through faith , into the unity of the son and of the father , and teaches them , and orders them , and governs them , and preserves them . and therefore you see here , that the promise of the spirit is first performed , before the church of god hath any inlargement , or government . and now from these general things we proceed to the words more particularly . ye shall receive power when the holy ghost is come upon you . and here we may note two things . 1. what he promises them , and that is power ; you shall receive power . 2. how they should be made partakers of that power , and that was , by the holy spirits coming upon them . the point we will insist on from both , is this . that the receiving of the spirit is the receiving of power : till we receive the spirit , we are altogether without power ; and when we receive the spirit , then first of all , do we receive power ; power from on high . by nature , we are all without strength , weak , impotent creatures , utterly unable to any thing , that is truly and spiritually righteous and good . for by nature , we are nothing but flesh ; for that which is born of flesh is flesh , and all flesh is grass , a fading , withering and decaying thing , together with all the flowers of it , that is , the perfections and excellencies of it . so that by nature , we are all without power , because we are nothing but flesh , of which , weakness is an inseparable adjunct . but when we receive the spirit , we receive power : for power is an inseparable adjunct of the spirit , as weakness is of flesh : yea the spirit it self which is given us , is power , and that both essentially and operatively , in it self , and in us . 1. the spirit is power essentially in it self : for it is one god with the father and the son , co-essential , co-equal , co-eternal ; and so as christ , is the power of god , so also is the spirit , the power of god ; yea the spirit is the god of power , aswel as the power of god . so that the spirit is power in himself essentially , and he that partakes of the power of the spirit , partakes of that power , which is god and no creature . 2. the spirit , is power operatively in us , by being in us , 1. a spirit of knowledge ; for the holy spirit teaches us to know the things that are freely given to us of god ; yea , he teaches us to know , what sin is , and what righteousness ; what death is , and what life ; what heaven is , and what hell ; what our selves are , and what god is , and these things he teaches us to know , otherwise then other men know them . in a word , the spirit teaches a christian to know all things , that is , to know god and the kingdom of god , and all the things of both , all other things being nothing in comparison of these . thus the holy spirit is a spirit of knowledge in us , and so of power ; for knowledge is the strength of a man . whereas an ignorant man is a weak man , you may carry him whither you will ; but knowledge , renders a man strong and unmoveable . and in all things , wherein the holy spirit is a spirit of knowledge in us , he is also a spirit of strength . the holy spirit is a spirit of power in us , by being in us a spirit of truth . and so the spirit is , because it doth not onely lead us unto the truth ( that is unto the word which is the onely truth , as it is written , sanctifie them through the truth , thy word is truth ) but also the spirit leads us into the truth ; it leads us into the truth , and the truth into us , till we and it , become one by an inseparable union . the holy spirit takes a beleever , and leads him , into one truth after another , till at last it lead him into all truth . now wherein the spirit , is a spirit of truth to us , it is a spirit of power ; for through the truth we learn from the spirit of truth , we are altogether stedfast and unmovable , among variety of different and contrary winds of doctrine . and this is the very cause , that among so many divisions , and factions , and errours , and heresies , which wofully prevail in these present times of ours , the people of god are not seduced and overcome to wit , because they are all taught of god , of god and not of men , and have the spirit of truth , to lead them into the truth ; the spirit i say and not men : and so it is impossible , that they should fully and finally be deceived . for wherein we are taught by the spirit of god , it is unpossible we should be perverted by men . whereas on the contrary , the true ground , why so many are seduced and overcom , by the errors and heresies of this age , is , because they have taken up their religion onely from mans teaching , and have received their opinions or doctrine from men : and so what one man hath taught us , another man can unteach ; yea if we be led , to the truth it self , onely by man , man can again lead us from it . for all the world cannot lead any man into the truth , till the spirit lead him into it ; and when the spirit doth lead us into the truth , all the men in the world cannot lead us out of it ; but we are so sure of those things , wherein the spirit hath been a teacher to us , that if all the councels and churches in the world , yea all the angels of heaven should teach us contrary , we would hold them accursed . but a man that hath not been taught of the spirit , every day you may win him into new opinions , by the power and authority of men , together with the strength of other advantages ; but he that hath been led into the truth , by the spirit of truth , is unmoveable and invincible among all doctrines . and thus also the holy spirit by being a spirit of truth is also a spirit of power in us . 3. the holy spirit is a spirit of power in us , by being in us a spirit of wisdom : and so it is , because it makes us wise with the wisdom of god , wise upon earth after the rate of heaven , wise to salvation . there is no man wise without the spirit of god ; for the wisdom of carnal men is but foolishness before god , yea before angels and saints : but the wisdom of the spirit is most gracious and heavenly wisdom . and this wisdom of the spirit , is the strength of a christian : the more he hath of it , the more mighty he is , both in all his doings and indurings . it is said , eccles. 9.15 . that there was a poor wise man , delivered a small city from the power of a mighty king , and therefore solomon concludes that wisdom is better then strength , for it can do greater things then strength can . when david carried himself wisely , saul a great king was afraid of him : he thought himself too weak , to deal with david , and david too mighty to deal with him , because of his wisdom ; and solomon asked wisdom of god above all things , for the strength of his government ; all government without this , being but weak and brittle . thus wisdom contributes strength to us , whereas we say of a man that wants wisdom , he is a weak man ; and so the holy spirit being a spirit of wisdom in us , is also a spirit of power . 4. the holy spirit , is a spirit of power in us , by being in us a spirit of faith . for faith is a work of the spirit of power ; and no less power would work faith in us , then that which raised up christ from the dead , when he lay under all the sin of man , and all the wrath of god , and all the sorrows of death , and all the paines of hell ; it must be a mighty power indeed , that must raise christ then , and that power was the power of the spirit ; and no less power , will work faith . so that , whoever truely beleeves by this faith , of the operation of god , is sensible in his own soul , of the self same power , that raised christ up from the dead . and thus the holy spirit is a spirit of faith in us , and so of power . for unbelief keeps a man in himself ; but faith carries a a man out to christ ; now there is no man weaker then he that rests on himself ; and there is no man stronger , then he that forsakes himself , and rests on christ . and so a man through the power of faith , is able both to do , and indure , the self same things which christ himself did and indured . 1. he is able to do the same things that christ himself did , and therefore saith christ , all things are possible to him that beleeveth ; so that a beleever hath a kinde of omnipotency , and all things are possible to him ; because by faith he lays hold upon the power of god , and all things are possible to the power of god , and so all things are possible to a beleever , who is partaker of that power of god . and hence paul saith , i can do all things through christ that strengthneth me ; this christ that strengthned him , was the power of god ; and this power of god , is not a finite power , but an infinite : nor a particular power , but an universal ; and so can do , not some things only , but all things ; and so also can all they , who are truly partakers of it , by faith . yea christ himself hath a greater expression then this , yea such an one , that i never durst have spoken , if christ himself , had not first spoken it and that is this , john 14 12. he that beleeveth in me , the works that i do , shall he do , and greater works then these , because i go to the father . where christ saith , a beleever shall not only do , the same works with himself , ( which also had been a great thing ) but also greater works then himself ; and this indeed , is altogether admirable and wonderfull , that a beleever shall do greater works then christ ; but how is this made good ? why thus . christ he overcame the law , and sin , and death , and hell , and the whole power of the devill , in a body and soul free from sin ; ( his humane nature being the immediate formation of the holy spirit in the womb of the virgin mary , and so had not the least spot of sin in it . ) but now beleevers , overcome the same evils , even the law , sin , death , hell , and the whole power of the devil , in corrupted and polluted nature , in bodies and souls , at the first full of sin , and afterwards defiled through many corruptions . the devil came to christ , and found nothing in him , and so he overcame : but he comes to a beleever and findes much in him , and yet he overcomes . and this truly is a greater work , then christ did ; and these works we do , but not through our own power , but through christs , of which we truly partake through faith . 2. a christian , through the power of faith , is able not only to do , but also to suffer the same things that christ himself sufferd . now the sufferings of christ were the most grievous , and intolerable to nature , that ever were . for how did christ for the present , as it were lay aside his divine nature , that he might suffer in his humane ! and how did he suffer in this , the whole weight and condemnation of sin , to the very utmost , and the whole wrath of god , to the utmost , and all the sorrows of death , and the pains of hell , to the very utmost ! and among all the sufferings , had not the least drop of comfort , either from heaven or earth ; and yet through the power of the spirit , he indured and overcame all . and so each christian , is able to indure and overcome , the same evills , by the same power : and therefore paul desired to know christ truly , and not onely , the power of his resurrection , which any one would desire to know , but also the fellowship of his sufferings , which flesh and blood trembles at , yea and to be made conformable to his very death . yea i add yet further , that if a christian should chance to fall down into hell ( as we beleeve christ descended into hell , and so also many of his saints have done , as david and hezekiah , &c. ) yet a christian , through the power of the spirit , were able to overcome both the sins and the pains of hell ; and therefore saith solomon , love , ( which is the power of the spirit ) is too strong for death and too hard , or too cruel for hell ; as is evident in that godly woman ( for i will name but one instance instead of many ) who thinking of the torments of hell , and of the hatred and blasphemy of god , which reigned in the damned , did earnestly entreat god , ut etiam si damnaretur , tamen deum diligeret ; that though she were damned , yet still she might love god . here love , was too hard for hell indeed . and thus a beleever through faith , is inabled , both to do and indure , the self same things , which christ himself did and endured : and the holy spirit by being a spirit of faith , is a spirit of power in us . 5. the holy spirit is a spirit of power in us , by being in us a spirit of righteousness : and so he is two waies . 1. in regard of mortifying sin . for the spirit of god dwelling in us , is not idle in us , but continually active ; and so from day to day mortifies sin . and this is the proper work , of the spirit in our flesh , to destroy out of us , whatsoever is contrary to it self ; and that is , every sin , lust and corruption . now our sins are our weakness ; a mans pride and passion , and envy and covetousness , and lust , and intemperance , and every sin is his weakness . now the holy spirit , by being in us , a spirit of righteousness , mortifies and destroyes all our sins , and so takes away our weakness . 2. again , as the holy spirit is a spirit of righteousness in us , in regard of mortifying sin , so also in regard of imparting grace to us . for all grace is the fruit and operation of the spirit in our flesh ; and as all light is from the sun , so is all grace from the spirit . now every grace , is so much strength in the soul . faith , so much strength ; hope , so much strength ; love , so much strength ; and so humility , and patience , and temperance , and godliness , and brotherly kindness , and all other graces , are so much strength : and according to each mans measure of grace , so is his measure of strength and according to each mans measure of the spirit , so is his measure of grace . and thus the holy spirit , by being a spirit of righteousness , is also in us a spirit of power . 6. the holy spirit , is a spirit of power in us , by being in us , a spirit of the fear of the lord : and so he is , by representing god to us in his glory and majesty , according as he hath revealed himself to us in his word ; from which knowledge of god springs his fear . for what is the reason , that the men of the world fear not god , but sin securely , against the great and glorious god every day ? why , the reason is , because they know not the lord . now the spirit comes , and reveals the father in the son , and presents god to the soul , through his word , in his infinite and eternal power , and justice , and wisdom , and truth , and faithfulness , and love , and mercy , and goodness , &c. and shines to the soul , in each attribute of god ; and now , when a man sees god , by his own light , and knows him by his own teaching , then first doth he begin , truely to fear god ; and the fear of god , is his strength . for he that fears god , is free from all other fear : he fears not men of high degree , nor men of low degree , nor the united power of all the creatures ; he fears not the fear of other men in their evils , but in the midst of all fearful things , he is without fear ; because he sanctifies the lord of hosts in himself , in his heart , and makes him his fear , and his dread . and by this means , amidst all evils , he hath admirable confidence and assurance ; because he knows , that no evil can befall him from any man , or from any creature , till first it be the will of god : and also , that what ever evil befalls him , according to the will of god , it shall work for good unto him , in the end . thus the fear of the lord is a christians confidence , and a beleevers strength : whereas , he that fears not god , fears every thing , yea , not onely reall , but imaginary evils ; and as evils multiply his fears , so his fears again , multiply his evils , till at last he be swallowed up of both . but the holy spirit being in us a spirit of the fear the lord , is also in us a spirit of strength . 7. the holy spirit is a spirit of power in us , by being in us a spirit of love and unity . the holy spirit , is a spirit of love and unity , in the godhead ; for the father loves the son , with the spirit ; and the son , loves the father , with the spirit ; and the father , is one with the son , in the spirit ; and the son , is one with the father , in the spirit ; and the spirit , is both the bond of love , and unity , between the father and the son ; and god , being most love , and most one , is also most strong . now what the spirit is in the godhead , he is the same in the church of god , which is the true temple and habitation of the godhead , and that is , a spirit of love and unity : for why is there such constant love , and unity , between the members of the same body , but because one spirit runs through them all ? and so there is such constant love and unity between all beleevers , because one holy spirit runs through them all . and hence we may take notice of a remarkable difference between nature and grace ; for nature , of one , makes many ; for we all , who are many among our selves , even a whole world of men , were but one in adam , omnes eramus ille unus homo ; but grace , of many makes one ; for the holy spirit which is as fire , melts all the faithfull into one mass or lump , and makes of many , one body , one thing : yea it makes them one , in the unity of god , according to that of christ , john 17.21 . that they all may be one as thou father art in me and i in thee , that they also may be one in us ; mark the words , for they are wonderful ; that they all may be one , that is , that all beleevers , who are many among themselves , may be all made one ; one ? how one ? as thou father art in me and i in thee , that is , as thou and i , being two persons , are yet but one god : after this highest example of unity . let them be made one in us ; as long as they remain in themselves , they are many ; and how much they remain in themselves , they are many ; for their unity , is not in themselves , but they are one in us who are one ; that is , how much the saints by the spirit , are carried into the father , and the son , who are one , so much also are they made one , not onely with the father and the son , but also with one another . you may see , in the acts how the multitude of beleevers , after they had received the spirit , so far forth as they had received the spirit , were of one heart and of one minde . and this unity of beelievers , is their strength : and when god shall take away , all those prejudices , and suspicions , and jealousies , and particular ends and interests , and divisions , and separations , and schismes , that are among his own people , and the people of god shall be reduced into this blessed unity , among themselves , and the lord be one , and his name one , among them all ; then shall the church also , be of admirable and invincible power . so that , all they that strive with it , shall perish : and all they , that war against it , shall be as nothing : yea then shall the lord , make the church as a new sharp threshing instrument , having teeth , and it shall thresh the mountains ( that is the kingdomes of the world ) and shall beat them small , and shall make the hills , ( that is , the lesser common-wealths ) as chaffe . but till the church of god attain to this unity , it shall not do any excellent thing ; it shall not work any notable deliverance in the earth , neither shall the inhabitants of the world fall . when the spirit of god shall be a spirit of unity in the faithful , and shall heal all the sad differences , and dissensions , that are now between them , then also shall it be a spirit of admirable power in them . and thus much for the explication of the point . the vse , is twofold . 1. the first is , to exhort all men , everywhere , to endeavour to partake of this supernatural , spiritual , and divine power of the holy spirit , which is certainly communicated , to all the faithful , and elect , in christ jesus . and let no man think it is a thing indifferent , whether he have this power or no , but know that the having of this power of the spirit , is of absolute necessity , and that both for ministers , and for all other christians . 1. there is a necessity of this power of the holy spirit for ministers , and to them , this present place doth chiefly relate . 1. for first , if they have not this power of the holy spirit , they have no power at all . for christ sent them , only as his father sent him ; and so christ , never gave unto them , any earthly or humane or secular power , no power of swords or prisons , no power of outward constraint and violence . christ gave them , no such outward and worldly power , for the inlargement of his kingdom , as not being at all sutable to it . for his kingdom is spiritual , and what can carnal power do in a spiritual kingdom ? his kingdom is heavenly ; and what can earthly power do , in a heavenly kingdom ? his kingdom is , not of this world ; and what can worldly power do , in a kingdom that is not of the world ? and though antichrist , and his ministers , have arrogated and usurped , such a carnal and earthly and worldly power to themselves , in their pretended managing the kingdom of christ , yet the faithful ministers of christ cannot . and therefore seeing the ministers of the gospel , have no power , from beneath , they must needs have power from on high ; seeing they have no fleshly power , they must needs have spiritual power ; seeing they have no power from earth and from men , they must needs have power from heaven and from god , that is , the power of the holy spirit coming on them , or else they have no power at all . 2. the ministers of the gospel , must needs have this power of the holy spirit , because otherwise they are not sufficient for the ministery . for no man , is sufficient for the work of the ministery , by any natural parts and abilities of his own , nor yet by any acquisite parts of humane learning and knowledge , but onely by this power of the holy spirit , and till he be indowed with this , notwithstanding all his other accomplishments , he is altogether insufficient . and therefore the very apostles , were to keep silence , till they were indued with this power : they were to wait at jerusalem , till they had received the promise of the spirit , and not to preach , till then . yea , christ himself , did not betake himself , to the work of the ministery , till first , the spirit of god came upon him , and anointed him to preach . and therefore for thirty years together , he did not preach , publikely and ordinarily , till at johns baptism , he received this power of the spirit , coming on him . now if christ himself and his apostles were not sufficient for the ministery till they had received this power from on high , no more are any other ministers , whatsoever . for as i said , it is not natural parts and abilities , and gifts , and learning , and eloquence , and accomplishments , that make any man sufficient for the ministery , but only the power of the holy spirit coming upon him . so that who ever is destitute , of the spirit of power , is insufficient for the work of the ministery ; and that in these regards . 1. without this power of the spirit , ministers , are utterly unable to preach the word ; that is the true , spiritual , and living word of god . for to preach this word of god , requires the power of god . one may speak the word of man , by the power of man : but he cannot speak the word of god , but by the power of god . and christ himself , in all his ministery , spake nothing of himself , in the strength of his humane nature ; but he spake , all he spake , by the power of god ; and without this power of god , he could not have spoken one word of god . and so in like manner , no man is able to preach christ but by the holy spirit , which is the power of god . for christ , is the power of god ; and can never be represented , but by the holy spirit , which is the power of god . for as we see light in his light , that is , the father who is light , in the son who is light ; or else the son who is light , in the holy spirit who is light ; so we know power in his power , that is the son who is power , in the holy spirit who is power . and christ who is the power of god , can never be made known to the church , but by the ministration of the spirit , which is the power of god . so that , it is not an easie thing , to preach christ the power of god ; yea none can do it aright , but by the power of the holy spirit comming upon him . 2. without this power of the spirit , ministers are unable to preach the word powerfully . they may , it may be , happen upon the outward word , yet there is no power in their ministry , till they have received this power of the spirit , comming upon them . otherwise , their ministery is cold , and there is no heat in it ; it is weak , and there is no strength in it . 1. it is cold , and there is no heat in it . without men have received the power of the spirit , there is no fire in their preaching . their ministery , is unlike the ministery of elias , whose ministery was as fire ; and unlike john baptists , who in his ministery was a burning and shining light ; and unlike christs , whose ministery made the disciples hearts burn within them ; and unlike the apostles , who having received this spirit , were as men made all of fire , running through the world and burning it up . without this spirit , a mans ministery is cold , it warms the hearts of none , it inflames the spirit of none , but leaves men still frozen in their sins . 2. it is weak and hath no might in it . there is no strength in a ministery where there is no spirit . whereas when men have received the spirit , then their ministery is a powerful ministery ; as paul 1 thess. 1.5 . the gospel came to you not in word onely , but in power and in the holy ghost ; and therefore in povver because in the holy spirit . and again , 1 cor. 2.4 . my speech and preaching was not with the entising words of mans wisdom , but in demonstration of the spirit and power . where you see the spirit and power in the work of the ministery , are alwayes conjoyned , as the sun and light are . and that ministery that is in the spirit , is alway in power . and being in power , it is alwayes effectual , either to convert men or to inrage them : and the inraging of men , is as evident a sign of the spirit of power in a mans ministery , as the conversion of men . whereas a cold and dead ministry that is destitute of this power , doth ( as we use to say ) neither good nor harm , neither converts nor inrages , neither brings in righteousness , nor destroyes sin , neither kils nor quickens any , but leaves men , in their old temper , for many years together , and never stirs them . but the ministration of the spirit and power , is operative and mighty , and carries all before it . and though evil and carnal men , will ever be murmuring , and wrangling , and opposing , and contending against such a ministry , yet they are never able to resist the wisdom and spirit of it ; as the libertines , cyrenians , and alexandrians , were not able to resist , the wisdom and spirit by which stephen spake . and therefore , let them that will needs be striving against such a ministery , know , that they strive against more then a meer man , they strive against power from on high , against the greatest power that ever god put forth ; against the power of christ himself , and his eternal spirit , and so they shall never be able to prevail against this power , but shall surely sinke under it . but to return from whence we have a little digressed . 3. without this power of the spirit , as ministers are not able to preach the word , nor to preach it powerfully , so neither are they able to hold out in their ministry , and to carry it on strongly against all opposition and contradiction . peter and john preached the gospel , but presently the rulers and elders and scribes convented them ; and straightly threatned them , and commanded them , not to speak at all , nor to teach in the name of jesus . and now if the apostles , had wanted this power of the spirit , they would presently , have been suibd and awed , and would ●●ve sneaked away , and you should have heard no more of them . but they having received this power , all the threatnings and scornings , of the rulers and magistrates , could not deterr them from the discharge of their office , and that ministery they had received from christ . but though before , they were fearful , and trembling , and daunted at the apprehension of the least danger , yet now having received this power , they are altogether undaunted , and said to the rulers and elders , whether it be right in the sight of god , to hearken unto you , more then unto god , judge ye . as if they should have said , o ye rulers and elders of the people , our case is a plain case , wherein we are most willing that even your own selves should be judges . for we have received a command from god , to preach the gospel of his son iesus christ ; and you forbid us to do that , which god hath commanded us . now do you your selves , be judges , who is fittest to be obeyed , god or you ? the great and glorious god of heaven and earth , or poor wretched men , such as your selves ? nay , what god hath commanded us , we must , and will obey , against all your threatnings and punishments , and what ever you can say or do . we cannot conceal , but must publish , what we have seen and known , of our lord jesus christ , of his incarnation , life , death , resurrection , ascension , kingdom , glory , and of that great redemption and salvation , which he hath wrought and purchased for all the elect of god . now i would to god , that the unjust commands of all magistrates , and secular powers whatsoever , might be no otherwise obeyed , then this unjust command of the rulers , was by peter and john ; and that no man would dare to yield more obedience to the creature , then to the lord of all . for no princes or magistrates in the world , have any power to forbid the preaching of the everlasting gospel , which god hath commanded , should be published to all nations , for the obedience of faith . i say , they have no power at all , to forbid the preaching of this gospel , or of any one truth of it , though never so cross to their designs . and if they should , yet herein , ought we to know no more obedience , then peter and john did here . we ought to obey god , and not them , and to make known the whole minde of god , though it be never so contrary to their minde : after the example of peter and john , who having received this power of the holy spirit , held 〈◊〉 their ministery , against all the countermands , and threatnings , and punishments of the magistrates . whereas , without this power , they had soon fainted and failed , and had never been able to have gone through with it . 4. without this power of the holy spirit , ministers are not able to reprove the world . for every man by nature , seeks the amity of the world , and no man by his good will , would provoke the enmity of it , against himself . and therefore flesh and blood , will never reprove the world of sin , but allows it , and countenances it , in sin . but now the spirit when he is come , he will reprove the world of sin . when a man hath this power of the spirit in him , then presently he reproves and argues the world of sin , and so by his ministery , bids defiance to the whole world , and provokes the whole world against himself . and this no man , either can do , or dares do , except he be first indued , with this power of the spirit , coming on him . and therefore saith micah , cha. 3. vers. 8. i am full of power by the spirit of the lord , and of judgement and of might , to declare unto iacob his transgression , and to israel his sin . the world , of all other things , cannot indure the reproof of sin , and the declaration of its evil wayes . and therefore it is exceedingly offended , yea and extreamly rages against the faithful teachers of the word , with all sorts of punishments and persecutions , as the examples of all the prophets , apostles and faithful teachers of the word of god in all ages , do declare . yea , and christ himself , testifies touching himself , therefore the world hates me , because i testifie of it , that the works thereof are evil . but now , they that will connive at sin , and flatter the world in its own wayes , these are the onely men of reckoning , and live in all worldly honour and prosperity . and all ages can witness , that all teachers , are not of that strength , and resolution , to contemn the hatred and fury of the world ; nay , the most are quite overcome , with the prosperity of this present life , and with the desire of friends and riches and preferment , and so wink at the sins of the world , and are , ministers in whose mouths are no reproofs , though the whole world lye in wickedness . for , thus they escape the rage and violence , and obtain the favour and love of the men of this world . and thus weak and unworthy are those men , who are onely indued with their own spirits . but now ( saith micah ) i am full of power by the spirit of the lord , and of judgement and of might , to declare unto iacob his transgression , and to israel his sin . as if he should have said , the power of the spirit of the lord dwelling in me , puts forth its self , two wayes , in judgement , and in fortitude . 1. in judgement , and this signifies the reproving and the condemning sin and wickedness , as the prophet himself explicates , saying , that i might declare unto iacob his transgression , and to israel his sin . but seeing their being full of judgement doth not want danger , but exposes a man to a thousand evils , in as much as the world can indure nothing less then the reproof of sin ; therefore i am , by the power of the spirit , not onely full of judgement , but also secondly , full of might ; and as the spirit of judgement exposes me to danger , so the spirit of might inables me to contemn those dangers . so that though the world , because of the spirit of judgement , threatens never so many evils : yet the prophet is not frighted from his office , but through the spirit of might , discharges it faithfully , in despight of all those threatnings . and whatever ministers , want this spirit of might , though out of danger , they may be confident , yet at the very first incounter of evil , they will bend and yeeld , and speak and do all things for the favour of the world ; rather then for the truths sake , they will expose themselves , to the hatred and opposition of the world . 5. without this power of the spirit , they are unable to wrestle with , and overcome the devil ; whose subtilty , and wrath , and malice , and power , they must needs encounter with , in the work of the ministry . christ , as soon as he was indued with this power , and anointed by the spirit to preach , was immediately led into the wilderness , to be temped of the devil , who would fain have taken him off , from the work of the ministery , if it had been possible : but christ being indued with this power , overcame the divel . and christ , before he sent his apostles to preach the kindgdom of god , as you may see luke 9.1 . called them together , and gave them power and authority over all devils ; and when they returned , they told him , that the devils themselves , were subject to them . but now , the seven sons of sceva , who were destitute of this power , when they took upon them , to call over one , who had an evill spirit , the name of the lord iesus , and to say , we adjure you by iesus whom paul preacheth , the evil spirit , answered and said , jesus know , and paul i know , but who are ye ? and so , the man in whom the evil spirit was , leaped upon them , and overcame them , and prevailed against them , and they fled away , naked and wounded . acts 19. so that they being destitute , of this power from on high , the devil was presently too hard for them , and they were overcome by the devil . but now , they that are invested with this power of the holy spirit , are able to wrestle with principalities and powers and the rulers of the darkness of this world , and to out-wrestle them , and to tread satan himself , under their feet . sixthly , without this power of the holy spirit , they are unable to suffer persecution for the word ; but the least touch of evil , causes them to pull in their hornes ; and each reproach , and opposition , and persecution , shakes them down . whereas this power , makes them confident , couragious , comfortable , and invincible , in the midst of all evils . see this in some examples . our lord iesus christ being anointed with the holy spirit and with power , did not onely preach the truth in his life , but also witnessed a good confession before pontius pilate , and sealed to the truth with his death . paul , who was indued with the same power , when agabus foretold him by the holy spirit his bonds at jerusalem , and the brethren hearing it came weeping to paul , and besought him to keep himself out of bonds , by not going up thither , paul reproved them , and told them that he was ready not onely to be bound , but to dye at ierusalem for the lord iesus . chrysostome , was indued with the same power , and so resolved to preach the truth , and not to depart from the truth , though the whole world , should wage war against him alone : and professed , that he desired nothing more , then to suffer for the cause of christ ; and that if it were offered to him of god , whether he would immediately go to heaven , or stay on earth and suffer for christ ; he would a thousand times rather chuse this latter , then the former . because in going immediately to heaven , he should seek himself ; but in staying on earth to suffer for christ , he should wholly deny himself , and seek his honour alone . luther was indued with the same spirit of power , and so when he was called to wormes before the emperour charls the fifth , and before all the estates of the empire , to render a reason of his doctrine , and some of his friends ( perceiving undue dealing among his adversaries ) perswaded him not to go , to expose himself to danger ; but he answered with a mighty spirit , * i have decreed and am resolved , because i am called , to go into the city in the name of our lord iesus christ , though i knew there were so many devils to oppose me , as there are tiles on all the houses of the city . and when he was called to return to wittenberge by the people , which he could not do without most evident and apparent danger , he being already condemned by the edicts and authority both of the pope and emperour , and so in regard of them , could expect no less then a violent death every day , yet for all this , he was resolved to return to his charge ; and upon this occasion hath this passage to the duke of saxony . * but what shall i do ? unavoidable causes urge me , god himself calls and compells me , and here i will turn my back to no creature . go to then , let me do it in the name of jesus christ , who is lord both of life and death . again , in his answer to the dialogue of sylvester prierias , who had threatned him , he saith , i have nothing that i can loose , i am the lords , and if i am lost , i am lost to the lord , that is , i am found . and therefore seek some body else to fright , for me you cannot . again in his answer to ambrosius catharinus , he saith of the pope and his instruments , they seek not to overcome me with scriptures , but to destroy me out of the earth , but i know and am sure that christ our lord lives and reigns . and being even filled with this knowledge and confidence , i will not fear many thousands of popes . for greater is he that-is in us , then he that is in the world . and again , in his epistle to his father , he hath this remarkable passage , what if the pope shall kill me or condemn me below hell ? he cannot rayse me up again when i am slain , and kill me a second and third time . and having once condemned me , i would never have him absolve me . for i am confident that the day is at hand , wherein that kingdom of abomination and destruction , shall be it self destroyed . but would i might first be counted worthy either to be burned or slain by him , that so my blood might cry the lowder and urge his judgement to be the more hastened . but if i am not worthy to testifie with my blood , let me at least intreat and implore this mercy , that i may testifie by my life and doctrine that jesus christ alone is our lord , and god blessed for ever and ever . calme melancton was indued with the same spirit of power , and so when his enemies threatned him not to leave him a place in all germany whereon to set his foot , he said , avido & tranquillo animo expecto exilia . i expect banishment with a desirous and peaceable mind . many more examples might be produced , to show that when ministers are indued with the power of the spirit coming on them , then they are stronger then all opposition and persecution whatsoever ; otherwise , when these evils encounter them , they with demas leave the work , and imbrace the world . and thus you see , what necessity all the faithful ministers of the gospel have , of the power of the holy spirit coming upon them ; and without this power , though they be called ministers , yet they are none . for without this power , they are unable to preach the word , to preach it powerfully , and to persevere and hold out in the course of the ministery ; they are unable to reprove the world , to wrestle with and overcome the devil ; and to suffer that persecution , which necessarily attends that calling . and so without this power , they may minister to themselves , but cannot minister to others , the manifold graces of god : they may do their own work , but they cannot do gods work ; they may feed themselves , but not the flock of christ : they may domineer over the sheep , but cannot drive away the wolf : they may build up their own houses , but cannot build up god house . secondly ; as the holy spirit and the power of it , is necessary for ministers , so also for all other christians whatsoever . but some here will be ready to say , yea , but do all believers , receive the spirit of god , and the power of the spirit , as ministers do ? yes , equally and alike with them , without any difference . this is evident , act. 11.15 . where peter tels the jews , who contended with him for conversing and eating with the gentiles , that when he began to speak the word to them , the holy spirit fell on them ( saith he ) as on us at the beginning . and again , ver. 17. forasmuch then as god gave 〈◊〉 them the like gift as he did unto us , who believed on the lord jesus christ , what was i , that i could withstand god . so that god gave the holy spirit to as many gentiles as believed , in like manner as he did unto the apostles themselves : and they received the same power of the holy spirit coming on them , as the apostles did . whereby you may perceive that not ministers only are spiritual men , and all others temporal , as the papists have taught , and many ignorant people among our selves , are still perswaded : but all true believers are spiritual , as well as they , being born of the spirit , and baptized with the spirit , equally as they are . and so all true believers as well as ministers being indued with the spirit ; are also indued with the power of the spirit , and so have more then an earthly power in them . they have all of them , power of another nature then the power of the world ; they partake of spiritual , heavenly , and divine power , even of the very power of christ himself , which infinitely transcends all the power of the creature . you see then clearly , that all faithful christians , have the spirit of power , and the power of the spirit coming on them , aswe● as ministers . and they stand in need of both these , for these causes . 1. they stand in need of the spirit of power , first to difference and distinguish them from reprobates and devils : for without the gift of the spirit , there is no difference , between us and them . for michael doth not differ from the devil , nor gabriel from belzebub , but only by the spirit . and moses differs not from pharoah , nor abel from cain , not jacob from esau , nor peter from judas , in regard of their substance , but in regard of the spirit , which the one received , and the other were counted unworthy of . 2. to advance them above the condition of flesh and blood , and above all those , in whom is none of gods spirit . the excellency of each creature is , according to its spirit ; for the more excellent the spirit of the creature is , the more excellent is the creature it self ; and each creature , is valued and rated according to the spirit of it . how excellent then , must they be above all the world , who have received the spirit that is of god ? surely these are people of the most excellent spirit : and hence it is , that the righteous is more excellent then his neighbour , because his spirit is more excellent then his neighbours . 3. to unite them unto christ . the spirit is the bond of vnion between the father and the son , in the godhead ; and the father and the son , are one in the spirit ( as we spake before . ) and now , the same spirit , is our bond of vnion with christ , and makes us one with christ , as christ is one with god , and unites us unto christ , in the unity of god ; for as christ , is one with the father , in the spirit , so are we one with christ , in the spirit : for he that is joyned to the lord , is one spirit ; and he that is not one spirit with the lord , is not joyned to him . 4. all faithful christians stand in need of the power of the spirit , as well as of the spirit of power . 1. to change their nature , which is impossible to all power , but the power of the spirit . it would be a great power , to change clay into gold , and a pibble into a diamond ; but it is a greater change that is wrought in a christian , and requires a greater power . for the power of the spirit , when it comes into our flesh , changes the nature of it . for it finds a man carnal , it makes him spiritual ; it finds him earthly , it makes him heavenly ; it finds him a drunkard , it makes him sober ; an adulterer , it makes him chast ; a swearer , it makes him fear an oath ; proud , it makes him humble ; it finds him darkness , makes him light in the lord ; in a word , it finds him nothing but a lump of sin , and makes him the righteousness of god in christ . thus the power of the spirit , changes our whole corrupt nature , and makes it conformable to the divine nature ; as fire makes the iron in which it prevails , like unto it self , communicating its own nature to it . after this sort , the power of the spirit changes our nature , and our nature cannot be changed without it . but without this power of the spirit , we shall always remain the same we were born , without any change at all . yea , our corruption will by daily use and exercise , encrease in us , till at last it quite eat out that common natural good , which god hath given to every one of us , for the common benefit of mankind . 2. all christians have need of the power of the spirit to work grace in them . for our natures , are wholly carnal and corrupt ; and nothing can implant grace in them , but the mighty power of gods spirit . and it is as great a 〈◊〉 to see the grace of god dwelling in the corrupt 〈◊〉 of 〈◊〉 as to see the stars grow upon the earth . and yet the power of the spirit doth this , as it is written , a truth shall spring out of the earth ; and again , great and precious promises are made to us , that we should be partakers of the divine nature ; and again , he hath predestinated us that we should be conformable to the image of his son . that is , as in other things , so also in all his vertues . so that the power of the spirit , implants grace in our nature ; and each grace , is so much of the power of the spirit , in our flesh , as was said before . wherefore we must needs learn to know , whose power , the power of grace is . for though grace be a power in our flesh , it is not the power of our flesh : for paul saith , in me , that is in my flesh , dwels no good thing , but and if , any good , be , in my flesh , it dwels not in my flesh , but in gods spirit which dwels in me . as light , is in the ayr , but dwels in the sun , so when men are regenerate , good is in the flesh , but dwels in the spirit . for grace in the soul , is nothing but so much of the power of the spirit , immediately dwelling and working in us ; and when the spirit is gone , all grace goes along with him , as all light with the sun ; but it dwels in him , and is insepararable from him . 3. all christians stand in need of the power of the spirit , to enable them to mortifie and destroy sin . there is no power in our flesh , against sin ; but all the power of our flesh , is for it : and therefore it must be another power , then the power of our flesh , that must destroy sin , and that can be no other , then the power of gods spirit . and the power of the spirit ▪ destroys the whole body of sin , and each particular strong corruption . 1. the whole body of sin , in all the parts and members and branches of it ; each several influence and operation of the spirit , being a several destruction , of some sin or other . for as the spirit that is in us , lusts after envie , or pride , or vain-glory , or covetousness , or uncleanness , or the like ; so the spirit we have of god , according to its mighty power , destroys all those sinful works of our corrupt spirit , and mortifies all the deeds of our flesh , according to that of paul , if ye mortifie the deeds of the flesh by the spirit , ye shall live : the flesh will never mortifie its own deeds , but the spirit must mortifie the deeds of the flesh ; and this will mortifie them , according to the whole latitude of them . 2. again , as the power of the spirit sudues the whole body of sin , so also it over 〈◊〉 each particular strong corruption , and keeps a christian straight and upright in the ways of god . every man hath some one corruption , to which by nature he is more inclined , then to another , and this is the byas of a man ; but the strength of the spirit , will over-power this . a boul , if it be thrown with strength , knows not its byas , but is carryed on strait , as if it had no byas at all . so the godly have still some flesh in them which is their byas , and carries them from god to themselves and the world , but the strength of the spirit , takes away this byas , and makes us take straight steps to god . 4. all christians stand in need of the power of the spirit , to inable them to perform duties , to perform them aright , that is , spiritually . for spiritual duties , may be performed , for the outward work carnally ; and in such duties there is no strength but weakness , because there is none of the spirit in them . for there is no power in any duty , except there be something of the spirit in the duty . there is no more power in praying , nor in preaching nor in hearing , nor in meditation , nor in reading , nor in resisting evil , nor in doing good , nor in any duty of sanctification , or of mortification , then there is of the spirit in them . and according to the measure of the spirit , in each duty , is the measure of power in the duty . if there be none of the spirit in a mans duties , there is no power at all in them , but onely weakness and deadness , and coldness , and unpofitableness . if a little of the spirit , there is a little power ; if abundance of the spirit , there is great power ; and that duty that is most spiritual , is the most powerful . and therefore saith paul , i will pray with the spirit , and i will sing with the spirit ; and all the worship of the faithful is in the spirit . philip . 3.3 . we are the circumcision which worship god in the spirit , and have no confidence in the flesh . so that there is no more power in any duty then there is of the spirit in it : and there is no more acceptance of any duty with god , then there is of power in it . fifthly , all christians stand in need of the power of the spirit , to inable them to the use of the word , and that both in private , and in publique , as occasion serves . 1. in private ; for no man can say , that iesus is the christ but by the holy spirit . no man can speak of christ , spiritually , but by the spirit ; and without this spirit , which searches the deep things of god , and reveals them to us , christians are unable to give the sense of the word of god in their families , and among their friends , and acquaintance , and are also ashamed to do it . whereas the spirit of god gives both ability , and boldness : as aquila and priscilla his wife , did not onely speak the word in their family , but also took apollos a minister , home , when they perceived him somewhat ignorant in the mystery of christ , and instructed him in the way of god more perfectly . 2. they have need of the power of the spirit , to inable them to speak the word of god in publike , as every christian may do , if he come where people are ignorant of gods word , and there be no minister to do it . this i say in such a case he may do by vertue of his anointing with the spirit ; and for this you may see the practise of stephen and philip , who were but deacons , and not elders or ministers , and yet published the word , where the people were ignorant ; yea you may see act. 8. how all the disciples except the apostles , were by reason of a great persecution scattered throughout the regions of judea and samaria , and they that were so scattered , went everywhere preaching the word because the people among which they were , were ignorant , and there was no body else to do it . and god , having made known christ unto them , they could not , but declare him unto others : the love both of christ , and of their brethren constraining them . but this is in case of necessity , and where other faithful christians are absent : otherwise when christians are present , no man can take that to himself , without the consent of all , which belongs to all . sixthly , all christians stand in need of this power of the spirit , to inable them to confess the word , before kings , and rulers , and magistrates , when they are called thereunto . whereas without this power they would tremble , and bite in the truth . in the 10. chap. of mat. christ tells his disciples that they should be brought before governours and kings , for his names sake . but saith he , vers. 19. when they shall deliver you up , take no thought , how , or what ye shall speak ; for it shall be given you in that same hour , what ye shall speak . for it is not ye that speak , but the spirit of your father that speaketh in you . here christ tels his disciples that they should be brought before great men , yea before the greatest in the world , to give testimony to his truth . and surely , it is a very hard thing , for a man not to be daunted then , but to be unmoveable , before all worldly power and glory , and all the terrible frowns and threats of mighty men . now saith christ at such a time , when you are to speak before the armed power of the world , be not troubled beforehand , how , or what to say . for if you have christ and his spirit in your hearts , you cannot want words in your mouths . and the truth which you profess is most glorious , when it is most naked , and destitute of the garnishings of humane eloquence and wisdom . and therefore be not fearful before hand , no nor yet , careful , touching what you shall say ; for it shall be given to you in that same hour , in that same moment ; you shall have most present help . how so ? for it is not ye that speak , but the spirit of your father that dwels in you . the spirit of truth that dwels in you , shall inable you to speak the words of truth , when you are called to it . and though you , it may be , are plain and mean men , and your lips would tremble , and be quite closed up before such an assembly of power , and majesty : yet gods spirit shall give you a mouth to speak , even then . and because , if you were only supplied with a mouth to speak at such a time , you would be ready to speak rashly , and foolishly , to the great prejudice , and disadvantage of the truth , therefore he will give you not only a mouth , but wisdom too ; and he himself will manage his own cause with your mouths . and you shall so speak as all your adversaries , shall not be able to resist the truth that you speak , but shall be so convinced in their consciences , that their tongues shall not know what to say . you shall have , a mouth and wisdom , and they shall want both . and thus , have many poor , mean , simple christians , when brought before rulers and magistrates , been able to carry out the truth in that strength , that all their adversaries have been put to silence and shame , as you may see in a multitude of examples , in the book of martyrs . and all this they did , by the power of the spirit coming upon them . seventhly , and lastly , all christians stand in need of the power of the spirit , to overcome afflictions and persecutions , from which it is impossible they should be free , in this world , they being contrary to the world , and the whole world to them . a natural man , who hath no strength in himself , but his own strength , faints and fails under affliction and persecution : but the faithful have in them , strength above natural strength , strength above the strength of men , even the strength of the spirit coming on them , and so they indure and overcome . our spirits are weak spirits , and are conquered by every evil ; but when they are strenghtned , by the power of gods spirit , they are , over all evils , more then conquerors . and this is one thing observable , between natural and spiritual strength , in the overcoming of evil . natural strength seeks alwayes wayes to throw off the evil , and so it prevailes : but spiritual strength neever seeks the removing of the evil , but let the evil be what it will , it stands to it , and overcomes it . for the strength of the spirit , is easily able to overcome , all evils that can happen to flesh and bloud , whether they arise from earth or hell . and thus those blessed martyrs mentioned hebr. 11. and thousands and ten thousands of their consorts since , have overcome , cruel mockings and scourgings , and bonds , and imprisonment , and stoning , and sawing in sunder , and slaying with the sword , and all the woes of poverty and want , and banishment , and of living in wildernesses and caves , and dens of the earth ; these and all other evils , they have mightily overcome , by this only power , of the spirit comming upon them . thus we stand in need , of the power of the spirit , to overcome affliction and persecution ; and how much power we have , in affliction and persecution , to indure them and overcome them , just so much , of the power of the spirit , we have , and no more . and thus also , have i declared unto you what necessity , all christians have , of the power of the spirit , coming on them as well as ministers . and this was to strengthen the vse of exhortation . the second use , is for information and instruction , after this manner . if the receiving of the spirit be the receiving of power , then it clearly informs us , that the way to partake of this power , is to obtain this spirit : and the way to increase this power , is to increase this spirit . i shall endeavour to speak to both these things , and so shall conclude . 1. the way to obtain this power , is to obtain the spirit . and that we may obtain the spirit , we must first prepare our selves to receive the spirit . now this preparation doth not stand ( as papists teach , and many ignorant persons among our selves think ) in sweeping the soul from sin , and then strewing it with graces , that so we may be fit to receive the spirit . for first , the sweeping of the soul from sin , is not a work of our own , before the coming of the spirit , but a work of the spirit , it self , after it is come . for no flesh can clear the soul of one sin , it is the spirit must do that . and secondly , for the strewing of the soul with grace , neither is this a work of our own , but a work of the spirit it self , after it is come . for the spirit it self , brings all grace with it , and before the comming of the spirit , there is no grace at all . so that , we cannot , by any acts of our own , prepare our selves to receive the spirit ; but only by the spirit we prepare our selves to receive the spirit . for it is not any work of our own , upon our selves , but the immediate work of the holy spirit upon us , that can make us fit to receive himself . it lies wholly in his own power and goodness , first to prepare in us a place for himself , and then after to receive and entertain himself , in that place he hath so prepared . now the workes of the spirit , whereby he first prepares us for himself , and ●hen entertaines himself in us , are these two especially . 1. he empties us ; and 2. he fills us with himself , whom he hath made empty . 1. he empties us . and this emptying , is the first and chief work of the spirit , upon the elect , whereby he prepares them to receive himself . for the more empty a man is of other things , the more capable he is of the spirit . if you would fill a vessel , with any other liquor then it holds , you must first empty it , of all that is in it before ; if you would fill it with wine , you must empty it of beer or water , if any such liqour be in it . for two material things , cannot possibly subsist in the same place , at the same time , the substances of each being safe and sound . and so if the holy spirit who is god , must come into us : all mortal and unstable creatures , together with sin and our selves , and what ever else is in us , must go forth . humane reason , and humane wisdom , and righteousness , and power , and knowledge , cannot receive the holy spirit : but we must be emptied of these , if ever we would receive him . we must thus suffer , our selves , to be prepared by the spirit , to receive the spirit : but with this caution , that when the spirit of god hath wrought this in us , we do not attribute it to our selves , as our own work , nor think any thing of our selves , but descend into our own meer nothing . otherwise we shall be a hinderance to the spirit , that he cannot work in us after a more excellent manner . and when a man is thus empty of himself , and of other things , then he becomes poor in spirit , and such the spirit alwayes fills , and descends into with a wonderful and unresistible power , and fills the outer and inner man , and all the superior and inferior faculties of the soul , with himself , and all the things of god . and this is the second work of the spirit , to fill those whom he hath emptied . now the usual and ordinary means , through which the spirit doth this , are these three . 1. the hearing of the word preached . but here we must distinguish of the word . for the law is the word of god , but st. paul saith that by that word the spirit is not given , but by the word of the gospel . and therefore how beautiful are the feet of them that bring the gospel of peace ! for nothing is so sweet and precious as the word of the gospel , which brings with it the holy spirit . this you may see act. 10.44 . where it is said , that whilest peter yet spake , the holy ghost fell on all them that heard the word . and therefore also the gospel is called the ministration of the spirit ; because as it proceeds from the spirit , and the holy spirit gives utterance , so it also conveyes the spirit to the faithful . now the gift of tongues and miracles , and other such like gifts are at the present ceased in the church : but the gift of the spirit , is not ceased ; and this , the lord still joynes with the ministery of the gospel , that he may keep up in our hearts the due respect of this ordinance , and may preserve us , from the wayes of those men , who seeek for the spirit without the word . 2. means , is faith in the word heard . for it is not every one , that hears the word , that receives the spirit : but onely they , that hear with the hearing of faith . for if thou hear the word of the gospel a thousand times , and wantest faith , thou shalt never receive the spirit ; for unbeleef , shuts up the heart against the spirit , and ever opposes and resists the spirit , and never receives it . but faith opens the heart to receive the spirit . by faith , we lay hold on christ in the word : and through our union with christ , we obtain the spirit . for we have not the spirit immediately in it self , but in the flesh of christ . and when we , by faith are made the flesh of christ , then we partake of that spirit , that dwels in the flesh of christ . now through these two things , the word and faith , the spirit communicates to us a new birth ; it begets us unto god : and so we partaking of the nature of god , partake also of the spirit of god . they are born of men , have nothing in them but the spirit of men but they that are born of god have the spirit of god . that which is born of the flesh is flesh , & hath no spirit in it ; but that which is born of the spirit , is spirit , and hath spirit in it . so that there is no means to partake of the spirit of god but by being born of god : and the means by which we are born of god , are the word & faith . 3. means is prayer . for christ hath said , the spirit is given to them that aske . and the disciples when they were to receive the promise of the spirit , continued with one accord in prayer and supplication . act. 1.14 . for god who hath promised to give us his spirit , hath commanded us to aske it : and when god hath a minde to give us the spirit , he puts us in minde to ask it : yea god gives us the spirit , that by it we may ask the spirit , seeing no man can ask the spirit , but by the spirit . now in asking the spirit , there is no difference , whether we ask it of the father or of the son , seeing the spirit proceeds from both , and is the spirit of both . and therefore christ , promiseth the sending of the spirit from both . from the father , joh. 14. the spirit which the father will send in my name . from himself , joh. 16. except i go , the comforter will not come : but if i go i will send him to you . so that both the father and the son , give the spirit , and it is no matter whether we ask him , either of the father , or of the son , so we ask him , of the father in the son , or of the son in the father . and thus you see the way , to obtain this power , is to obtain the spirit , and also by what means this is done . 2. the way to increase this power , is to increase the spirit . and therefore it is as needful for us , to know the means to increase the spirit , as to receive it . and they among others are these : 1. to continue in the use of the word . as the spirit is first given by the word , so by the same word it is increased ; and the more any christian is in the use of the word , the stronger and more vigorous and mighty is the spirit in him : but the neglect of the word , is the quenching of the spirit . let a christian , that is strong in the spirit , neglect the word a while , and he will soon become weak , and as a man without strength . for the spirit , is not bestowed on us , but through the word , neither doth it dwell in us , but by the word ; and the more the word dwels in our hearts by faith , the more the spirit dwells in our hearts by the word . and according to the measure of the word in us , is the measure of the spirit . 2. to increase faith . for the more we beleeve , the more we receive of christ ; and the more we receive of christ , the more we receive of the spirit , in christ . for faith doth not apprehend bare christ , but christ with his spirit , because these are inseparable . now alwayes according to the measure of christ in us is the measure of the spirit ; and according to the measure of faith , is the measure of christ in us . 3. to be much in prayer . for the prayer of the spirit , increases the spirit . the more we have the spirit , the more we pray ; and the more we pray , the more we receive the spirit . so that when we have the spirit in truth , we shall have daily , a greater and greater increase of it , till we be filled with the spirit . for the spirit comes from christ , in whom is the fulness of the spirit , and carries us back again to christ , that we may receive still more of the spirit . and so by the spirit that is in our hearts , we lay hold on the spirit that is in christ , and receive more and more of it . 4. to turn our selves daily from the creature to god . for the more we inlarge our hearts , towards the creature , the less capable are we of the spirit of god . for to live much upon the creature , is to live much according to the flesh , and this quenches and straitens the spirit in us . and therefore we must live abstractedly from the creatures ; and so use them , as if we did not use them : and so minde them , as if we did not minde them : and abandon the contents and satisfactions of flesh and blood , and wean our selves from all things but the necessities of nature . and the more free and loose we are from the creature , the more capable are we of gods spirit , and the operations of it . he that lives at greatest distance from the world , and hath least communion with the things of it , hath alwayes the greatest proportion of gods spirit . for as the apostle saith , if any man love the world , the love of the father ( that is , the holy spirit ) is not in him : so , if any man love the father , the love of the world is not in him : now the more , any one loves the father , the less he loves the world : and the less he loves the world , the more the spirit dwels in him . 5. to cease daily from our own works . the more we act our selves , the less doth the spirit act in us . and therefore we must must from day to day , cease from our own works , from the operations of our own minds , and understandings , and wils , and affections , and must not be the authors of our own actions . for we being flesh our selves , what ever we do is fleshly , seeing the effect cannot be better then the cause . and if we mingle , the works of our flesh , with the works of gods spirit , he will cease from working in us . but the less we act in our selves , according to the principles of our corrupt nature , the more will the spirit act in us , according to the principles of the divine nature . but our own works , are alwayes a mighty impediment , to the operations of the spirit . 6. to encrease the spirit in us , we must give up our selves to the spirit , that he only may work in us , without the least opposition and resistance from us . that , as the soul acts all in the body , and the body doth nothing of it self , but is subject to the soul in all things : so the spirit may do all in us , and we may do nothing of our selves without the spirit , but be subject to the spirit in all its operations . for the spirit of god , cannot work excellently in us , except it work all in all in us . and in such a man , in whom the spirit hath full power , the spirit works many wonderful things , that he according to humane sense is ignorant of . for as the soul , doth secretly nourish , and cherish , and refresh the body , and disperses life and spirits through it , even when the body is asleep , and neither feels it , nor knows it : so the holy spirit dwelling in the soul , by a secret kinde of operation , works many things in it , for the quickning , and renewing it , whilst it oftentimes for the present , is not so much as sensible of it . 7. the seventh means , to encrease the spirit , is to attribute the works of the spirit to the spirit , and not to our selves . for if we attribute to the flesh , the works of the spirit : and take from the spirit , the glory of his own works , he will work no longer in us . wherefore we must ascribe unto the spirit , the whole glory of his own works , and acknowledge that we our selves are nothing , and can do nothing : and that it is he only , that is all in all , and works all in all : and we our selves , among all the excellent works of the spirit in us , must so remain , as if we were and wrought nothing at all ; that so , all that is of flesh and blood , may be laid low in us , and the spirit alone may be exalted : first to do all in us : and then , to have all the glory , of all that is done . and thus you see the means to encrease the spirit , and so consequently strength , as well as to get it . and by the daily use and improvement of these means , we may attain to a great degree of spiritual strength , that we may walk and not be weary : and may run and not faint , and may mount up as eagles , yea , and may walk as angels among men , and as the powers of heaven upon earth , to his praise and honour , who first communicates to us his own strength , and then by that strength of his own , works all our works in us : and thus is he glorified in his saints , and admired in all them that believe . finis . notes, typically marginal, from the original text notes for div a37494e-3640 a john 4 19. b john 13.1 . the summ of christs discourse with his disciples after his resurrection , till his ascension . a psal. 2.8 b dan. 7.14 . c psal. 72.8 quest . answ. 1. gen● doctrin melius est , nullum habere , quam sacrilegum , impium & scelcratum ministrum , qui non venit nisi ut mactet & perdat , sicut fur & latro . luth. de instir . ministr. . eccl. 2. general doctrine . 3. gener . doctrine the particular handling of the words . the doctr. the spirit is power two wayes . 1. essentially in it self . 2. operatively in us ; by being in us ; 1. a spirit of knowledge . 2. a spirit of power . 3. a spirit of wisdom . 2 cor. 1.10 . 4. a spirit of faith . ephes. 1.19 . the power of faith inables us , 1. to do the same things christ himself did . phil. 4.13 . 2. to suffer the same things that christ himself suffered . phil. 3.10 . cant. 8.5.6 . 5. a spirit of righteousness . 1. mortifying sin . 2. imparting grace . 6 a spirit of the fear of the lord . isa 8.13 . 7. a spirit of love and vnity . isa 41.15 . 1. vse . a necessity for ministers to have the power of the spirit . 1. otherwise they have no power at all . 2. without this they are insufficient for the work of the ministry . 1. they are unable to preach the word . 2. unable to preach it powerfully . 1. the ministery cold without this power 2. weak . acts 6.10 . 3 unable to hold out in the ministery . acts 4.17.18 . acts 4.19 . 4. unable to reprove the world . 5. unable to wrestle with and overcome the devil . 6 unable to suffer persecution for the word . * mihi vero qui vocatus sum , decretum & certum est ingredi urbem , in nomine domini nostri iesu christi , etiamsi scirem tot diabolos mihi oppositos , quot sunt tegulae in omnibus totius urbis tectis . * verum quid faciam ? urgent me causae inevitabiles , deus cogit & vocat , hic nulli creaturae tergiversandum est . age fiat igitur in nomine iesu christi qui est dominus vitae & mortis . nihil habeo quod possim perdere ; domini ego sum ; si perdor , domino perdor , id est invenior . alium ergo quaere quem terreas . verum ego scio & certus sum , iesum christum dominum nostrum vivere & regnare : qua scientia & fiducia inflatus , non timebo etiam multa millia paparum . major est enim qui in nobis , quam qui in mundo est . quid si me occidat papa aut damnet ultra tartara ? occisum non suscitabit , ut his & iterum occidat : damnatum vero ego volo ut-nunquam absolvat . confido enim , instare diem illum quo destruetur regnum illud abominationis & perditionis . vtinam nos primi digni simus , vel exuri vel occidi ab eo , quò sanguis noster magis clamet , & urgeat judicium illius accelerari . sed si digni non sumus sanguine testi ficari , hanc saltem oremus & imploremus misericordiam , ut vitâ & voce testemur , quòd iesus christus solus est dominus & deus noster , benedictus in secula seculorum . luther . in epist. ad patr. the holy spirit and the power of it necessary for all christians . question . answer . they need the spirit of power . they need the power of the spirit . 1. to change their nature . 2. to work grace . a psal. 25.11 . 2 pet. 1.14 . 3. to mortifie sin . 1. the whole body of sin . rom. 8.13 . 2. particular strong corruptions . 4. to perform duties . to inable them to the use of the word . in private . act. 18.26 . in publike . to inable them to confess the word . 7. to overcome afflictions and persecutions . second use . the way to get this power , is to get this spirit . to this end we must prepare our selves . wherein preparation doth not consist . wherein it doth . 1. the holy spirit empties us . a caution . 2. fills us . the means are . 1. the hearing of the word . 2. faith . 3. prayer . 2. the way to increase this power . a fountain sealed: or, the duty of the sealed to the spirit, and the worke of the spirit in sealing wherein many things are handled about the holy spirit, and grieving of it: as also of assurance and sealing what it is, the priviledges and degrees of it, with the signes to discerne, and meanes to preserve it. being the substance of divers sermons preached at grayes inne. by that reverend divine, richard sibbes, d.d. and sometimes preacher to that honourable society. sibbes, richard, 1577-1635. 1637 approx. 200 kb of xml-encoded text transcribed from 146 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a68733 stc 22495 estc s117375 99852589 99852589 17917 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a68733) transcribed from: (early english books online ; image set 17917) images scanned from microfilm: (early english books, 1475-1640 ; 1082:6, 1495:15) a fountain sealed: or, the duty of the sealed to the spirit, and the worke of the spirit in sealing wherein many things are handled about the holy spirit, and grieving of it: as also of assurance and sealing what it is, the priviledges and degrees of it, with the signes to discerne, and meanes to preserve it. being the substance of divers sermons preached at grayes inne. by that reverend divine, richard sibbes, d.d. and sometimes preacher to that honourable society. sibbes, richard, 1577-1635. goodwin, thomas, 1600-1680. nye, philip, 1596?-1672. marshall, william, fl. 1617-1650, engraver. [24], 251, [1] p. printed by thomas harper, for lawrence chapman, and are to be sold at his shop at chancery lane end, in holborne, london : 1637. editors' dedication signed: tho. goodwin. philip nye. with an additional title page, engraved, "a fountaine sealed. .. the 2d. edition.", signed: will: marshall. sculpsit. 1637. identified as stc 22494 on umi microfilm reel 1082. reproductions of the originals in the british library and cambridge university library. appears at reel 1082 (british library copy) and at reel 1495 (cambridge university library copy). reel 1495: some print faded and show-through. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities 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was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng holy spirit -early works to 1800. 2007-02 tcp assigned for keying and markup 2007-02 aptara keyed and coded from proquest page images 2007-03 pip willcox sampled and proofread 2007-03 pip willcox text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a fountaine sealed , or the dutie of the sealed to the spirit and the worke of the spirit in sealing . by rich. sibbes d. d. the 2 d edition . printed for l : chapman & are to be sould at his shope at chancery lane end in holborne . will marshall sculpsit . 1637. a fountain sealed : or , the duty of the sealed to the spirit , and the worke of the spirit in sealing . wherein many things are handled about the holy spirit , and grieving of it : as also of assurance and sealing what it is , the priviledges and degrees of it , with the signes to discerne , and meanes to preserve it . being the substance of divers sermons preached at grayes inne . by that reverend divine , richard sibbes , d. d. and sometimes preacher to that honourable society . london , printed by thomas harper , for lawrence chapman , and are to be sold at his shop at chancery lane end , in holborne , 1637. to the truely noble , and much honoured lady , the lady elizabeth brooke , wife to sir robert brooke . madame : besides that deserved interest your ladyship held in the fections and esteem of this worthy man more then any friend alive , which might intitle you to all that may call him . authour . this small piece of his acknowledgeth a more speciall propriety unto your ladyship . for though his tongue was as the pen of a ready writer in the hand of christ who guided him , yet your ladyships hand and pen was in this his scribe and amanuensis whilest hee dictated a first draught of it in private , with intention for the publique . in which labour both of humility and love , your ladyship did that honour unto him which baruch ( thogh great and noble ) did but receive in the like , transcribing the words of ieremiah from his mouth : wherin yet your ladyship did indeed , but write the story of your owne life , which hath beene long exactly framed to the rules herein prescribed . we therefore that are intrusted in the publishing of it , deeme it but an act of justice in us to return it thus to your ladyship , unto whom it owes , even its first birth : that so where ever this little treatise shall come , there also this that you have done , may bee told and recorded for a memoriall of you . and we could not but esteeme it also an addition of honour to the worke , that no lesse then a ladies hand ( so pious & so much honoured ) brought it forth into the world , although in it selfe it deserveth as much as any other this blessed wombe did beare . the lord in way of recompence , write all the holy contents of it , yet more fully and abundantly in your ladyships heart , and all the lineaments of the image of iesus christ and seale up all unto you by his blessed spirit , with joy and peace to the day of redemption . madame , we are your ladyships devoted , tho. goodwin . philip nye . the contents . grieve not the holy spirit of god. the holy ghost why called a spirit , page 3 why holy , page 5 from the apostles disswasion , these foure presupposed truths . 1 that the holy ghost is in us , page 8 2 and is as a guide to us , page 12 3 the best of us are apt to grieve him , page 13 4 therefore wee should bee carefull of it , page 14 § 1 of grieving the spirit . i what it is to grieve the spirit , page 16. how the spirit worketh in us , page 20 ii wherein doe we especially grieve the spirit . 1 in our selves , and that in these particulars . 1 in walking contrary to , and in neglecting of its motions , page 25. and comforts , page 27. seeking comfort from the flesh , page 28 2 by unkindenesse , page 29. the sinnes of professors , and those that have most acquaintance with the spirit , grieve most , page 30 3 by presumptuous sinnes , page 33 , sinnes against knowledge of two sorts . ibid. why voluntary sinnes are so great , and grieve the spirit so much , page 36 , the reason why sinnes of the second table grieve most , page 39 , upon divers respects the same sort of sinnes may grieve more and lesse , page 44 4 by worldlinesse and paying tribute to the flesh , page 45 5 abusing spirituall things to our owne ends , page 48 , and fathering the workes of the flesh upon the spirit , page 49 6 by sins against the gospell , page 49 , slighting ordinances , page 51 7 sinnes plotted and contrived , page 57 8 by false judgement of things , page 55 9. by not using the helpes we have , page 58 10 cavilling against the truth , page 59 11 by doing duty in our own strength , page 61 12 thrusting our selves into over-much worldly imployment , page 61 , whence , 13 omission or slight performance of duty , page 63 2 in others many wayes , as , 1 neglecting the grace in them , page 65 2 sharpe censures , page 65 3 superiours by unjust commands , page 66 4 inferiours by untractablenesse , 5 by evill examples , page 68 iii how we may know when we have grieved the spirit , page 69 and what is the danger of it , page 71 how farre a childe of god may grieve the spirit . page 76 of the sinne against the holy ghost , page 81 , and a twofold miscarriage about it in censuring , page 82 iiii what course we should take to prevent grieving the spirit , page 84 , in divers rules . 1 give your selfe up to the government of it , page 84 2 subject constantly to the spirits motions : they are knowne from other motions . 1 by a speciall strength in them , by which they are raised to higher ends , page 87 2 by their constancy , page 88 3 they proceed from a changed heart , page 89 4 they are seasonable , ibid. 5 a selfe evidēce in thē , page 90 6 orderly , in respect of both tables of the law , ibid. 7 dependant upon god , page 91 3 ioyne and co-operate with the spirit , page 92 4 turne motions into resolutions , page 94 , and resolutions into practise , page 95 5 depend on ordinances , and get a heart suteable to them , page 96 6 observe the spirits first withdrawing , and search the cause , page 100 7 take heed of such sinnes as we terme little ones , page 102 , and looke upon all sinne in the rise and root of it , page 104 8 get spirituall wisedome to know what is pleasing and displeasing to the spirit , page 105 9 vpon breaches , renew repentance , page 108 10 avoyd corrupt communication , page 109 whereby you are sealed . § 2 of the sealing of the spirit . 1 christ is sealed , page 122 2 so are christians . page 125 i what this sealing is , and how it is wrought , page 125 ii the privileges of it . a seale serveth for 1 confirmation , page 131 2 distinction , page 132 3 appropriation , page 139 4 estimation , page 141 5 secrecy , page 144 6 security , page 146 iii degrees of sealing . 1 the worke of faith , page 149 2 sanctification , page 150. yet not without a new act of the spirit , page 153. the reasons , page 155 3 ioy , page 156. which hath its degrees also , page 158 , being from the spirit , page 159 of the three witnesses on earth 160 , their order , page 164 of the witnesse of the spirit immediately from it selfe , which is the highest , and that which bringeth most joy , page 166 of such joyes and raptures of the spirit , and how they are knowne from illusions , page 169. as 1 by what goes before them : as 1 the word imbraced by faith , page 171 2 deep humiliation , page 172 3 selfe-denyall , page 174 4 comfort & victory , page 175 5 spirituall strength put forth in duty , page 176 2 by what accompanieth them : as , 1 pryzing ordinances , page 177 2 liberty & boldnesse with god , page 179 3 and for the most part sathans malice , page 180 3 by what followeth them , 1 more humility , page 180 2 increase of spirituall strength , page 181 3 a joyfull expectation of christ , page 183 4 other degrees of sealing from the divers degrees of revelation , page 185 vnto the day of redēption . § 3 of the day of redemption . 191 from the consideration of what formerly hath beene spoken , some generall conclusions are collected , page 202 i concl. wee may attaine to the knowledge that wee are in the state of grace , page 203 all that have faith , have not assurance , page 209 ii concl. vpon knowledge of our state of grace for the present , we may be assured of our future full redemption , page 215 why we pray for forgivenesse of sinnes notwithstanding , page 218 this assurance we have , page 221 that , first , god may be glorified , 222 , secondly , our soules comforted , page 223 iii concl. this assured knowledge is wrought by the spirit , page 224 iiii concl. the sealing of the spirit unto salvation , should bee a prevailing argument not to grieve the spirit , page 228 1 to those that are not as yet sealed , page 230 2 to those that are sealed either in a lower , page 233. or higher worke of sealing , page 236 , and that from 1 ingenuity , page 237 2 benefit received from the spirit , page 239 3 a kinde of necessity , page 240 4 the nature of love , page 241 5 and other graces , as faith and hope , that worke by assimilation . page 242 the doctrine of assurance is no doctrine of liberty , page 243 but of deepe and sweet ingagement , page 244 therefore we should preserve the worke . page 247 finis . ephes . 4. 30. and grieve not the holy spirit of god , whereby ye are ●ealed unto the day of redem●tion . whether the words bee a command ensuing from authority or , counsell , from wisedome , or a caveat from gods care of our soules , it is not materiall : considering both counsell and caveats of the great god , have both force of a command , with some mixture of the sweetnesse of love : the apostle as his manner is , from the largenesse of his spirit , riseth from a particular disswasive from corrupt communication , in the verse before , to this generall advise of not grieving gods spirit by sinne ; especially against conscience inlightened : and this disswasive from evill , is inforced from a dangerous effect of grieving the spirit of god ; and the danger of grieving ariseth from this , that it is the spirit of god , and god himselfe whom we grieve , and a holy spirit , holy in himselfe , and holy as the cause of all holinesse in us ; and hee that after he hath wrought holinesse in us , sealeth and confirmeth us in that act of grace , untill the day of our glorious redemption : so that the grounds of not grieving , are from the greatnesse and goodnesse of the person whom we grieve , and from the greatnesse and constancie of the benefits we have by him . to speake something of the person , the holy spirit is called a spirit , not onely by nature , as being a spirituall essence , but in regard of his person and office , he is both breathed from the father and the sonne , as proceeding from them both ; and by office , breatheth into all that god hath given christ to redeeme , and him to sanctifie ; he is so the spirit of god in proceeding from god , as that he is god , which who so denieth , deny their own baptisme ; being as well baptized into the name of the holy ghost , as into the father and the sonne ; and no lesse a person , then god , is needfull to assure our soules of gods love , and to change our nature , being in an opposite frame : who can reveale to us the minde of god , but the spirit of god ? and herein we may see the joynt forwardnesse both of the father and son and holy ghost ; when both father and sonne joyne in willingnesse to send so great a person to apply unto us , and to assure us of that great good the father hath decreed , and the son performed for us . that attribute the spirit delights in , is that of holinesse , which our corrupt nature least delights in , and most opposeth : holinesse is the glory and crown of all other excellencie ; without which they are neither good in themselves , no● comfortable to us . it implies a freedome from all impuritie , and a perfect hatred of it ; an absolute perfection of all that is excellent . what is it then to grieve such an holy spirit , before whom the heavens themselves are impure , and not onely the divels tremble , but the angels cover their faces ? what shall wee thinke then of them which doe not onely neglect , but despise , yea oppose this holinesse , and indure any thing else ? what is hated in the world with keene and perfect hatred ; but holynesse , without which yet , we shall never see god , nor enter into that pure place , into which , we all professe a desire to enter ? there was planted in man by nature , a desire of holinesse , and a desire of happinesse : the desire of happinesse is left still in us , but for holinesse which is the perfection of the image of god in us , is both lost , and the desire of it extinguished : and that men might the better drive it out of the world under a forme and shew of it ; they oppose the truth of it , and that with the greater successe , because under that great colour the divell and his vicar , carry all their divellish policies under a shew of holinesse . we see in popery , every thing is holy with them , but that which should be holy , the truth of god , and the expression of it . the man of sinne himselfe must have no worse title , then his holinesse : a shew of devised holinesse pleaseth mans anture well enough ; as being glorious for appearance , and usefull for ends . but the truth of it being crosse to the whole corrupt nature of man , will never be entertained , untill nature be new moulded by his holy spirit in the use of holy meanes , sanctified by himselfe for that end : it is this that makes a man a saint , and civill vertues to be graces , which rayseth things that are ( otherwise ) common , to an higher degree of excellency : this is that to a christian which reason is to a man : it gives him a being , and a beauty different from all other : it makes every action we doe in obedience to god a service , and puts a religious respect upon all our actions , directing them to the highest end . now that which the apostle disswades from , is from grieving so holy a spirit . these truths , are presupposed : first , that the holy ghost is not in us personally as the second person is in christ man ; for then the holy ghost , and we should make one person : nor is the holy ghost in us essentially only : for so he is in all creatures : nor yet is in us onely by stirring up holy motions , but he is in us mystically , and as temples dedicated to himselfe : christs humane nature is the first temple , wherein the spirit dwels ; and then we become temples by union with him . the difference betwixt his being in christ & us , is , that the spirit dwels in christ in a fuller measure ; by reason that as a head he is to conveigh spirit into all his members . secondly , the spirit is in christ intirely without any thing to oppose : the spirit alwayes findes something in us , that is not his owne , but readie to crosse him . thirdly , the spirit is in us derivatively from christ , as a fountaine we receive grace at second hand , answerable to grace in him . the holy ghost was in adam before his fall , immediately ; but now hee is in christ , first , and then for christ in us , as members of that bodie , whereof christ is the head : & it is well for us that he dwels first in christ , and then in us : for from this it is that his communion with us is inseparable , as it is from christ himselfe , with whom the spirit makes us one . the holy spirit dwels in those that are christs after another manner then in others in whom he is in , in some sort by common gifts ; but in his owne , he is in them as holy , and as making them holy , as the soule is in the whole body in regard of divers operations ; but in the head onely as it understandeth , and from thence ruleth the whole bodie : so the holy ghost is in his , in regard of more noble operations , and his person is together with his working , though not personally ; and though the whole man be the temple of the holy ghost , yet the soule especially , and in the soule the very spirit of our minds , as most suteable to him being a spirit . whence the apostle wishes the grace of christ to be with our spirits , the best of spirits delight most in the best of us , which is our spirits : in the temple the further they went , all was more holy , till they came to the holy of holiest . so in a christian the most inward part the spirit is , as it were the holie of holies , where incense is offered to god continually . what a mercy is this that he that hath the heaven of heavens to dwell in , will make a dungeon to be a temple ; a prison to be a paradise ; yea an hell to bee an heaven ? next to the love of christ in taking our nature , and dwelling in it ; we may wonder at the love of the holy ghost , that will take up his residence in such defiled soules . the second thing presupposed , is that the holy spirit being in us after hee hath prepared us for an house for himselfe to dwell in , and to take up his rest and delight in , he doth also become unto us a counsellour in all our doubts , a comforter in all distresses , a solicitor to all dutie , a guide in the whole course of our life , untill we dwell with him for ever in heaven : unto which his dwelling here in us doth tend : he goeth before us as christ did in the pillar of the cloud and fire before the israelites into canaan : being a defence by day , and a direction by night . when we sinne , what doe we else but grieve this guide ? the third ground is , that we , the best of us , are prone to grieve this holy spirit : what use were there else of this caveat● we carrie too good a proofe of this in our owne hearts : we have that which is enmitie to the spirit within us , sinne ; and an adversarie to the spirit & us , sathan : these joyning together , and having intelligence , and holding correspondencie , one with another , stirre us up to that which grieves this good spirit . the fourth thing presupposed , is , that we may and ought by christian care and circumspection , so to walke in an even and pleasing course , that we shall not grievously offend the spirit , or grieve our owne spirits . we may avoid many lashes and blowes , and many an heavy day which we may thanke our selves for , and god delighteth in the prosperity of his children , and would have us walk in the comforts of the holy ghost , and is grieved when we grieve him : that then hee must grieve us to prevent worse griefe . the due and proper act of a christian in this life is to please christ , and to bee comfortable in himselfe , and so to be fitted for all services . these things premised , it is easie to conceive the equitie of the apostles disswasive from grieving the holy spirit . for the better unfolding of which , we wil unfold these foure points . first , what it is to grieve the spirit . secondly , is wherein we specially grieve the spirit . thirdly , how we may know when wee have grieved the spirit . fourthly , what course we should take to prevent this griefe . for the first : the holy ghost cannot properly be grieved in his own person , because griefe implyes a defect of happinesse in suffering that we wish removed . it implyes a defect in foresight , to prevent that which may grieve . it implyes passion , which is soon raised up , and soone laid downe : god is not subject to change ; it implyes some want of power to remove that which we feele to be a grievance : and therefore it is not beseeming the majestie of the spirit thus to bee grieved . wee must there●ore conceive of it as befit●ing the majestie of god , ●emoving in our thoughts ●ll imperfections . first then we are sayd to grieve god , when we doe that which is apt of it selfe to grieve : as we are said to destroy our weake brother , when wee do that which he taking offence at , is apt to misleade him , and so to destroy him . secondly , we grieve the spirit , when wee doe that whereupon the spirit doth that which grieved persons doe ; that is , retireth and sheweth dislike , and returns griefe againe . thirdly , though the passion of griefe be not in the holy ghost , yet there is in his holy nature a pure displicence and hatred of sinne , with such a degree of abhomination as though it tend not to the destruction of the offender , yet to sharpe correction : so that griefe is eminently in the hatred of god in such a manner as becomes him . fourthly , wee may conceive of the spirit as hee is in himselfe in heaven , and as hee dwels and workes in us ; as wee may conceive of god the father , as hidden in himselfe , and as revealed in his son , and in his word ; and as we may conceive of christ as the secōd persō , & as incarnate : so likewise of the holy ghost as in himselfe , and as in us , god , in the person of his sonne : and his sonne as man , and as minister of circumcision , was grieved at the rebellion and destruction of his owne people . the holy spirit , as in us grieveth with us , witnesseth with us , rejoyceth in us , and with us ; and the spirit in himselfe , and as he worketh in us hath the same name , as the gifts and graces , and the comforts of the spirit are called the spirit ; even as the beames of the sunne shining on the earth are called the sunne : and when we let them in , or shut them out , wee are said to let in or shut out the sunne . we may grieve the spirit , when we grieve him , as working grace , and offering comfort to us : the graces of the spirit have the name of the spirit whence they come , as the spirit of love and wisdome . again , our owne spirits , so farre as sanctified , are said to be the spirit of god : so the spirit of god , not in it self , but in noah did strive with the old world ; and so we grieve the spirit , when we grieve our owne or other mens spirits , so farre as they are sanctified by the spirit . now the spirit as in us worketh in us , according to the principles of mans nature , as understanding and free creatures , and preserveth the free manner of working proper to man ; and doth not alwaies put forth an absolute prerogative power , but dealeth with us by way of gentle and sweet motions and perswasions ; and leaveth it in our freedome to imbrace or refuse these inferiour workes of the spirit : and our hearts tell us it is in our power to entertaine or reject the motions : which when we doe in our owne apprehension , we churlishly offend the spirit , as willing to draw us to better waies ; and wee cannot otherwaies judge of this , but as grieving . god in his dealing with men , puts his cause into our hāds , that by our prayers and otherwise , wee may helpe or hinder him against the mighty . and christ puts himselfe into our hands in his ministers , and in the poore ; counts himselfe regarded or neglected in them : so the holy spirit puts as it were his delight and contentment in our power , and counts when we entertaine his motions of grace or comfort , we entertain him ; and when we refuse them , wee grieve him . and the holy ghost will have us interpret our refusing of his motion , to be a refusing of him ; and not onely a refusing of him , but of the son , and of the father , whose spirit he is . oh , if we did but consider how high the slighting of a gracious motion reaches , even to the slighting of god himselfe : it would move us to give more regard unto them . as we use these motions , so would wee use the spirit himselfe , if he were in our ●ower . they are not only ●●e ambassadors , but the ●oyal off-spring of the spirit 〈◊〉 us , and when we offer ●iolence to them , we kill as ●uch as in us lyeth , the roy●ll seed of the spirit . ob. it may be objected , when we doe any thing amisse , we intend not the grieving of the spirit ? it is true , unlesse we were divels incarnate , we will not purposely and directly grieve the spirit ; but when we sinne , we will the grieving of him in the cause . no man hates his owne soule , or is in love with death , yet men will willingly doe that , which if they hated their own souls , and loved death , they could not doe worse . why will you perish , you house of israel ? saith god , they intended no such matter as perishing : gods meaning is , why will you go on in such destructive courses , as will ēd in perishing ? if we could hate hell in the cause of it , and way to it , as we hate it in it selfe , we would never come there . for the second point , wherein wee especially grieve the spirit : griefe ariseth either from antipathy and cōtrariety , or from disunion of things naturally joyned together . in greater persons especially , griefe ariseth from any indignity offered from neglect or disrespect , and most of all from unkindnesse after favour shewed . thus the holy ghost is grieved by us : what more contrary to holinesse , then sinne , which is the thing , and the onely thing that god abhominates , yea , in the divell himself ? but then adde to the contrarietie in sinne , the aggravations from unkindenesse ; and this makes it more sinfull . what greater indignity can wee offer to the holy spirit , than to prefer base dust before his motions ? leading us to holinesse and happinesse ? what greater unkindnesse , yea , treachery to leave directions of a friend to follow the counsaile of an enemy ? such as when they know gods will , yet will consent with flesh and bloud , like balaam , who was swayed by his profit against a cleere discovery of gods will. we cannot but make the spirit of god in us in some sort ashamed to thinke of our folly ; in leaving the fountaine , and digging cisternes : in leaving a true guide , and following the pirate : men are grieved especially , when they are disrespected in their place and office . it is the office of the spirit to enlighten , to soften , to quicken , and to sanctifie ; when wee give content to sathan , it puts the holy ghost out of office . the office of the holy ghost is likewise to bee a comforter : it cannot therefore but grieve the holy spirit , when the consolations of the almightie are either forgotten , or seeme nothing unto us in the perishnesse of our spirits ; when with rachel wee will not bee comforted . who in stead of wrastling with god by prayer , wrangle with him by cavelling objections : they take pleasure to move objections , instead of a holy submission to higher reasons that might raise them to comfort : and take satans part against the holy spirit , and their owne spirit : and against arguments that are ministred , by those that are more skilfull in the wayes of salvation , then themselves . how little beholding is the holy spirit to such , who please themselves in a spirit of opposition ? and yet so sweet is this holy spirit , that after long patience , hee overcomes many of these with his goodnesse : and makes them at length with shame , lay their hands upon their mouthes , and bee silent . yet that is one reason they sticke so long in temptations , and are kept so long under the spirit of bondage . those likewise cannot but grieve the comforter , that leave his comforts , and seeke for other comforters : that thinke there is not comfort enough in religion , but will bowe downe to the world , such as linger after the liberties of the flesh , after stolne waters ; as if god kept house not good enough for them . it is a great disparagement to preferre huskes before the provision of our fathers house , and to die ( like fish out of their proper element ) if wee want carnall comforts . but above all , they grieve the spirit most , that have had deepest acquaintance with the spirit ; and have received greatest favours from the spirit . when the holy ghost comes in love , and wee have given way to him to enlighten our understandings , and when in our affections , wee have tasted of the good things of god , that the promises are sweet , and the gospell is good . when we have given such way to the spirit , then to use him unkindly ; this grieves the spirit . where the holy ghost hath not only set up a light , but given a tast of heavenly things , and yet we upon false allurements will grow to a distast , it cannot but grieve the spirit . and this makes the sinne against the holy ghost so desperat , because there hath beene a strong conviction and illumination . therfore of all sinnes , the sinnes of professors of religion , grieve the spirit most ; and of all professors those that have most means of knowledge : because their obligations are dee-per , and their ingagements greater . the deeper the affection hath entred , the greater the griefe must needs be in unloosing . the offence of friends , grieves more than the injuries of enemies . and therefore the sinnes that offend god most , are committed within the church ; where is the greatest sinne of all , the sin against the holy ghost committed , but within the church ? and where there is the greatest light , and the greatest meanes . sinnes against knowledg grieve most , especially , if there be a malicious opposing : for there can be nothing to excuse it . the malice of the will maketh the sinne of the deeper die , and it is contrarie to the spirit , as it is a spirit of goodnes , & hence is it , that presūptuous sins so much grieve the spirit , for by such sins we abuse the sweetest attribute of gods spirit , his goodnesse , and be therefore evill because he is good , and turne his grace into wantonnesse , the sin of this age . sins against knowledge are either such as are 1. directly against knowledge , as when we will not understand what we should doe , because wee will not doe what we understand : such put out the candle , that they may sinne with the more freedome . this kind of ignorance doth not free from sinne , but increaseth it : some men will not heare the word , nor reade good bookes , lest their consciences should bee awaked : this affected ignorance increaseth the voluntarinesse . againe , when we maintaine untruths for any advantage , knowing them to be untruths ; as many learned papists cannot but doe . what a great indignity is it to the spirit of god to sell the truth , which we should buy , yea with the losse of our lives : and to prefer the pleasing of a base man , or some gaine to our selves before a glorious beame of god ? other sinnes if wee know them to be sinnes , are sins against knowledge , not so directly , but collaterally : yet this will bee the chiefe aggravation , when our consciences are once awaked , not so much that we have sinned , as that we have sinned against the light , when the will hath nothing to plead for it selfe , but it selfe ; it would , because it would , though it knew the contrary . involuntarinesse , takes away something of the hainousnesse of sinne : when there is ignorance , perturbation , or passion , there is lesse sinne , and lesse grieving of the spirit : but when there are none of these , but a man will sinne , because he will ; accounting it a kinde of soveraignty to have his will , this will prove the most miserable condition , for not to have the will regulated by him that is the chiefest good , is the greatest perversenesse , and will end in desperation . qu. why are voluntary sinnes so great , and so much grieve the spirit of god ? answ . when there is passion , there is some colour for sinne ; as profit , pleasure , feare to displease , &c. when there is ignorance , there is a want of that that might helpe the understanding ; but when there are none of these , and a man willingly sinnes , he is more directly carried against the command and will of god : there is nothing puts him on : yet hee accounts it so small a matter ; that hee will do it without any provocation , out of a slight esteeme of the good pleasure and will of god. as common ●wearers , can they plead ignorance ? they know the commandement , god will not hold them guiltlesse , that take his name in vaine : can they plead perturbation ? they doe it oft in a bravery , when they are not urged : there is no ingagement in that sin of profit or pleasure , but a voluntary superfluity of pride . they would have you to know , that they are men that care not for god himselfe , let god and his ministers take it as they will , though i have no pleasure or profit by it , yet i will have my liberty . the heart that hath been thus wicked , will hardly admit of comfort , when it stands in need of it . we are not said to be ill , because we know ill , but because we will and consent to ill ; it is the will that makes up the bargain , sin were not sinne else . god hath given us the custody of our owne soules , and as long as wee keepe the keyes faithfully , and betray not our soules to sathan , so long we possesse , our owne soules , and our comfort : but when hee fuggests ; doe this , or speake this , and wee consent ; hee takes full and free possession of us , as much as in us lies ; and god in judgement saith amen to it . god saith take him sathan : since hee will not have my spirit to rule him , it is fit he should have a worse . the more willingnesse , the more sinfulnesse , and the lesse defence ; and gods justice cannot better be satisfied , than by punishing them most against their wils , who sinned most with their will. the clearer the light is , and the more advantages it hath , the more we sinne . in this respect it is , that sinnes against the second table grieve more then sinnes against the first ; because here the conscience is more awaked . these be sins against a multiplied light , against the light of nature , light of the word and spirit : and such sinnes are contrary to humane society , they dissolve those bonds that nature , even by the common reliques it hath left , studies to maintaine . though corrupt nature hath no good in it , for we deserved to be like divels ; yet god intending to have civill society , out of which he usually gathers his church : preserveth in mans nature , an hatred of sinnes that overthrow society : such sins therefore being committed against more light , wound more : as in case of murther , notorious perjury , theft , &c. therefore god oft gives up men , upon breach of the first table , to breaches of the second , that so they may come to more griefe , and shame , as being the breakers of both tables : men never fall into the breach of the second table , but upon breach of the first : no man despiseth mans law , but he despiseth gods law first ; no man breakes the law of nature , but he despiseth the god of nature prophane atheisticall persons that glory in the breach of the third commandement by swearing ; god meets with them by giving them over to grosse abhominable sinnes of the second table ; which vexeth them more ( though they should not ) than sins against the first table , exposing them , besides inward griefe , to open shame ; then god opens conscience to tell them , not onely that they are too blame for their grosse sinnes , but for the root of them ; atheisme , prophanenesse , loosenesse , which are sinnes against the first table . this is an aggravation of sinnes against knowledge , when our knowledge hath beene holpen and strengthened by education , by example of others running into our eyes , which is a more familiar ●eaching than that of rule , ●nd strengthened also by observation and experience ●f our selves ; and the for●er strength we have had , ● against the sinne we now commit : and sweetnesse we have found in the resisting of it . none are worse than ●hose that have been good , and are naught , and might be good , and will be naught . when there is more deliberation and fore-knowledge of the dangerous issue , and this also joyned with the warning of others . as reuben said unto the rest of his brethren , spake i not vnto you , & c ? so may gods spirit , and conscience , say to men , did not i acquaint you with the danger of sin ? you are now in misery , and terrours of conscience , but did you not sleight former admonitions , and helps , and meanes ? conscience is an inferior light of the spirit : to do things against conscience , is to do them against the spirit . god spake to me , and i heeded him not , how doth god speake ? when conscience speakes , and saith this is good , this is bad : then god speakes , conscience hath somewhat divine in it : it is a petty god , it speakes from god ; especially when the spirit joynes with conscience , then god speakes indeed , then there is light upon light . vpon divers respects some sin may grieve more or lesse than another . as the ●oly ghost is a spirit , so ●pirituall sinnes grieve most ; ●s pride , envy ; imprinting ●pon the soule as it were , a ●haracter of the contrary ill ●●irit . carnell sinnes , whereby the soule is drowned in ●elight of the body , may ●●ore grieve the spirit in a●other respect ; as defiling ●●is temple , and as taking away so much of the soule ; ●ove and delight , carry the soule with them , and the more deeply such sinnes enter into the creature , besides the defilement , the lesse strength it hath to spirituall duties : grace is sca●ed in the powers of nature , now carnall sinnes disable nature● and so sets us in a greate● distance from grace , as taking away the heart , hos . 4. hereupon the apostle sets being filled with wine , contrary to being filled with the spirit . and hence it is the apostle forbids , in the former words , uncleane communication : the holy spirit is a spirit of truth , hates hypocrites ; being painted sepulchers ; but as a spirit● of purity , hates foule ●ivers , and foule-mouth'd speakers , as open sepulchers . they cannot therefore but much grieve the spirit , that feed corrupt lusts , and studie to give contentment , and pay tribute , to the flesh ; to which they owe no ●ervice and are no debters : ●nd by sowing to the flesh from which we can reape nothing but corruption . when our thoughts are exercised to content the out●ard man , to contrive for ●●e things of the world one●● ; this is to pay tribute of ●●e strength and vigor of our affections to the utter enemy of gods spirit , and our owne soules : when our thoughts runne deeply into ●arthly things , we become ●ne with them . who will thinke himselfe well entertained into an house , when there shall be entertainement given to his greatest enemy with him ? ●nd shall see more regard had , and better countenance shewed to his enemy , than to him ? when the motions of corrupt nature are mor● regarded , then the motions of the spirit . the wisedome of the spirit which is from above , is first pure , and maketh us so , and rayseth the soule upward to things above . christians indeed , have their failings ; but if a true christian examine himselfe , his heart will say , that every day he intends the glory of god , and the good of the state he lives in : he hath a larger heart than a base worldling , that keeps within the sphere of himselfe ; spending all his thoughts there , and consults onely with flesh and bloud , with profit and pleasure , to heare what they say . such basenesse cannot but grieve the spirit , as cōtrary to our hopes , and heavenly calling , which are glorious . it is a dangerous grieving of the spirit , when instead of drawing our selves to the spirit , we will labour to ●raw the spirit to us , and ●●udy the scriptures , to countenance us in some corrupt course ; and labour to make god of our mind , that wee may go on with the greater libertie . when men get to themselves teachers after their owne lusts , as many do ( especially if they be in place ) ahab shall not want his 400 false prophets . when men cut the rule and standard to fit themselves , and not fit themselves to it . you have some that are resolved what to do , and yet will bee asking counsell , and if they have an answer to their minds , then they rest ; if not , then their answer is : this is your judgment , but others are of a contrary opinion : and thus they labour to make the spirit of god in his ministers to serve their turne , so did the iewes in ieremies time . some will father those sinfull affections that arise from the flesh , and are strengthened by sathan , upon the holy spirit , counting wrath that is kindled from hell to be fire of holy zeale comming from heaven . thus the enemies of religion thinke they doe god service in their massacres ; such are those that wickedly oppose the wayes of god , and yet are ready to say , glory be to the lord ; such men study holinesse in the shew , that they may overthrow it in the power ; and will countenance an ill course , by religion . such also are faulty who lay the blame of an uncomfortable life upon religion , when men are therefore uncomfortable , because they are not religious enough . the wayes of wisedome are the wayes of pleasure . in these times , being the second spring of the gospell , we must take heed of sinnes against the gospell . benefits , the greater they are , being neglected , or abused , bring the greater judgement . the office of the holy spirit is , by the ministery , to lay open the riches of christ , and the glory of gods grace in him : by neglecting so great salvation , and by thinking this favour of god to be a common favour ; we sinne against , both father , sonne , and holy ghost , and in that they desire most to be glorified . such therefore as say to the clouds , drop not , and to the winds , blow not ; and to the prophets , prophesie not ; that study to keepe out the light and sin against it , as discovering them , and awakening them , and hindering them from taking that solace in carnall courses of the world : as pe●ing the eyes of others to know them further than they would be known , and so to lose that respect they would have in the hearts of men . this cannot but grieve ●he spirit of god ; and move ●im to take away that truth ●hat we are so far from ●hinking a blessing , that we 〈◊〉 weary of it , and fret against it . the office of the spirit is to set out christ , and the favour , and mercy of god in christ : when we slight christ in the gospell , the ordinance , & organ of working good in us , the holy ghost is slighted , and grieved . bad is our condition by nature , and what a deale of misery doe we adde to this bad condition ? are we not all the children of wrath ? and have we not since we were borne added sinne unto sinne ? do we not grow in sinne as we do in yeares ? is not god just ? and hell terrible ? now god out of infinite mercy having proviced a way to free us from the danger of sinne ; and not onely so , but to advance us to life everlasting ; and that we should not be ignorant of that he hath done for us , he hath set up an ordinance wherin the holy ghost discovers his love . when we sleight this , and account it but an ordinary favour , nay , rather a burthen , and thinke 〈…〉 divine my●●●● 〈…〉 may be 〈…〉 is too 〈…〉 what 〈…〉 needs all this adoe ? this grieves the spirit , whose office is to lay open the unsearchable riches of christ , the infinite and glorious mercy , and goodnesse of god in christ , wherein god hath set himselfe , in all his attributes , to triumph , and be glorified . we grieve all the sacred trinity : god the father is grieved , to see his mercy slighted : god the sonne , to see his bloud accounted common ; and god the holy ghost , whose office it is to discover these things . this is the common sinne of the times , and kingdome , which threatneth judgement more than any thing else . when the gospell , the blessed truth of salvation is published , the axe is layd to the root of the tree , the instrument of de●●ruction : if men slight the mercies of god , entertaine not christ , walke not worthy of the gospell , they shall feele the stroke of his sharpe anger . the bloud-red horse followeth the white horse , revel . 6. 4. the white horse is , the publishing of the gospell : when god sets himselfe to glorifie himselfe , in mercy , in the greatest benefits , and we account them nothing , or but common favours , god removes the candlesticke ; the red horse of bloud , and destruction , followes . and indeed what man will endure his greatest favours and kindnesses to be sleighted ? now a degree in grieving the spirit this way , is , when men will not be thorowly convinced of their owne sinfull condition , and of the infinite love and mercy of god in christ , in the pardoning of them . if god by his spirit in the ministery , or in a particular reproofe come to men , and discover their naturall condition , and tell them they are worse than they take themselves to be : they will oppose it , and study revenge , as saint paul saith , am i become your enemie , because i tell you the truth ? this must needs grieve the spirit . againe , the holy spirit is grieved , when ye have a corrupt judgement of things , not weighing them in the right ballance , nor value them according to their worth . when wee esteeme any knowledge rather than divine knowledge , any truths but truths that concerne christ , when men look upon grace as contemptible , and prefer other things above it , make a tush at holinesse , give us ( say they ) gifts and parts . alas , what are all gifts and parts without a gracious heart ? have not the divels greater parts than any man ? are t●ey not called daemones , from the largenesse of their understanding ? if parts and gifts were best , the divels were better than wee . what an indignity is this to the holy spirit , to thinke it better to be accounted witty , and politicke , then to be holy , and gracious ? again , those sins wherein there is plotting , and contriving , exceedingly grieve the spirit : because they are done in cold bloud . david deeply wounded his conscience , & grieved the spirit , in plotting the death of vriah , which was the diminution of the credit of david : that the scripture saith , he was good in all things , except in the matter of vriah : why ? because therein he grieved the spirit most , in plotting , and contriving the cruell murther of so good a man. how can they thinke they have the spirit of god , that plot , and undermine mens estates , to have their wils in unjust courses ; or if they have the spirit , can this be without grieving it ; for the spirit will perpetually suggest the contrary . againe , we grieve the holy spirit , when we commit such sinnes , as we might avoid , such sinnes as we have some helps against , and least provocation unto . it is a generall rule , quanto major facilitas , &c. the more the facility of not sinning , the greater the sinne . therefore when we are tempted to sin , consider what conscience saith : i have been an hearer of the word , what hath the spirit of god revealed and discovered unto me ? he hath shewed that this is a sinne : whom do i grieve , by the commission of it ? the spirit of god , and wound my owne conscience : and then consider , will that , that i sinne for , countervaile this ? doe i not buy my sin too deare ? sinnes are dearly bought , with the grieving of the spirit of god : therefore wisely thinke before hand what sinne will cost . men grieve the spirit , by cavilling against the truth . the heathen mā could say , it is an ill custome to be cavilling against religion , whether in good earnest , or in jest : yet wee have a sect , a generation of men , that are of all religions , of no religion , men of a contradictory spirit , that alwayes take the opposite part ; that cavill at the truth to shew their parts : this is too ordinary among the wits of the world . this grieves the holy spirit also , when men take the office of the spirit from him , that is , when we will doe things in our owne strength , and by our owne light , as if we were gods to our selves . man naturally aff●cts a kinde of divinity ( it was the fault of adam ) and ●ill god drive him out of himselfe by his spirit , and by afflictions , he sets much by his owne parts , and wit , and thereupon neglects prayer , and dependance on god , as if the spirit had nothing to doe with his regiment . when men set upon actions in the strength of naturall parts , perhaps they may goe on in their course as civill men , but never as christians , to have comfort of their actions , because they will be guides , and gods to themselves . if a man belong to god , god will crosse him in such wayes , wherein he refuseth to honour god , and to give him his due place : he shall miscarry , when , perhaps , other men shall have successe , though it be to harden them to destruction . this is a subtle way , by which sathan abuseth men . the life of a christian is dependant on an higher principle than himselfe , to rule and guide him . another way whereby we commonly grieve the spirit of god is , when the minde is troubled with a multitude of busines ; when the soule is like a mill , where one cannot heare another : the noise is such as takes away all entercourse : it diminisheth of our respect to the holy spirit , when wee give way to a multitude of businesse : for multitude of businesse , begets multitudes of pasfions and distractions ; that when gods spirit dictates the best things , that tend to our comfort , and peace , we have no time to heed what the spirit adviseth . therefore we should so moderate our occasions , and affaires , that we may be alwaies ready for good suggestions . if a man will be lost , let him lose himselfe in christ , and in the things of heaven : for if we be drowned in the world , it will breed discomfort . lastly , omission , or slight performance of duties , grieve the spirit : the spirit as he comes from the father , and the sonne , from god , so he is great in himselfe being god ; offer this to thy king , saith malachy , when hee saw them come negligently and carelesly to the worship of god ; when people heare drowsily , and receive the sacrament unpreparedly : this grieves the spirit , because it comes from irreverence and disrespect . and the reason why so many are dead hearted , is because they make no conscience of omissions , of drowsinesse , of negligent cold performances . such christians what doe they differ from carnall men in duties , for they will heare , pray , receive sacraments . he is the best christian that is the most reverend christian , the most carefull christian , most jealous over his owne heart . vsually those are the richest in grace . even amongst good men , those that are most carefull , and watchfull over themselves : they goe away inriched with the greatest blessing . therefore let us heare , and so heare , let us receive , and receive thus , so let us eate of this bread , &c. the scripture fixeth a reverend respect before duty , sutable to the majestie of the great god , whose businesse we are about . besides grieving gods spirit in our selves , there is an heavy guilt lyes upon us for grieving the spirit in others , which is done many wayes . first , by neglecting the grace of god in them , or despising them for some infirmities , which love should cover . contempt is a thing which the nature of man is more impatient of , then of any injury ; those that are given this way to wrong others , are punished with the common hatred of all . we likewise grieve the spirit of others , by sharpe censures : and the greater our authority is , the deeper is the griefe , a censure inflicteth : many weake spirits cannot enjoy quiet , while they are exercised with such sharpenesse . they thinke themselves excommunicated out of the hearts of those , in whose good liking they desire to dwell . againe , those that are above others , grieve the spirits of those under them by unjust commands : as when masters presse their servants to that which their conscience cannot digest , and so make them sinne , and offer violence to that tender part . againe , we grieve the spirit of others when those that are inferiour , shew themselves untractable to those above them in magistracie or ministerie . when they make them spend their strength in vaine : thus the spirit of god in noah strove with the old world : our duty is therefore , to walke wisely in regard of others : and if it bee a dutie to please men in all things lawfull in the way of humanity , much more ought we to please christians in those things wherein wee doe not displease god ; as being joyned in communion with them in the same spirit . yet here we must remember that it is one thing to crosse the humour , and offend the pride of another ; and another to grieve the spirit in him : no cures can bee wrought without griefe in that kinde , and if we grieve not their spirits , when such humours prevaile in them , we shall grieve our owne for neglect of duty . and in the last place this causeth another griefe , when those that are good watch not over their waies : the spirit is grieved for the reproches of religion that come from the wicked : for what say they ? doth religion and the spirit teach you this ? thus christians make the name of god to be ill spoken of ; and this grieves the spirit , and will grieve them if they belong to god. oh wretch that i am , that i should open the mouthes of others and grieve the spirit of god , not only in my selfe , but in others , because he is grieved by mee ! scandalous courses : either by unreasonable use of our liberty ; without respect to the weakenesse of others ; or by actions that are in themselves evill , or of ill report ; by such actions wee grieve the spirits of others . an ill example alwaies either grieveth or infecteth . the spirit of lot was grieved for the uncleane conversation of the sodomites , which no question hastened their ruine . how shall we know when we grieve the spirit ? wee may know that by the sins before mentioned , as the cause of griefe . againe , the spirit will bring report of its owne griefe : wee may know we have offended a friend when he leaves our company ; so we may know we have discontented the spirit by spirituall desertions , both in respect of assistance in the performance of duties , & resisting temptations , and bearing afflictions ; as also in respect of comfort , as when we finde a strangenesse and dulnesse of disposition ; unlesse it be from some naturall distemper of body , we may feare all is not well . when we finde a pronenesse to divert to other comforts , and to hold correspondency with carnall persons : and delight not as formerly in the communion of saints , but finde an indifferency for any acquaintance . when we drive hardly , and our wheeles fall off ; when conscience will not let us omit good duties , and yet we want the oyle of the spirit to make us strong and nimble in the performance of them : whereupon they come not off with that acceptance to god or our owne spirits . these indispositions shew we have not used the spirit well , whom otherwise we should finde a spirit of strength , a spirit of comfort , a quickening spirit . the issues of grieving the spirit , will prove very dangerous : for the spirit may justly leave us to our owne spirits and deceitfull hearts ; which as they are arch-flatterers , so will prove arch-traitors to us , and so let in a worse guest into our soules . the ill spirit is alwayes ready , presently to take possession ; who by joyning with the streame of our corruptions , may please us for a time , but will destroy us for ever . when we grieve the good spirit of god , and cause him to leave us ; our soule is left as a hell : for what is hell but the absence of god , in his favour and mercy ? againe , we cannot grieve the spirit of god in doing any thing against it , but it will grieve vs againe , and being a spirit , may sill our spirits with that griefe that may make our conditions a kinde of hell upon earth . few reprobates feele those terrours here , that the godly oft doe by their bold adventures : for besides the terrours of the naturall conscience , they have the spirit to set them on ; and that spirit , that had so well deserved of them before : which cannot but increase the horrour and shame . in hell it selfe , this will be the bitterest torment , to thinke of refusing mercy , mercy pressed , and offered with all love . a carelesse spirit oft proves a wounded spirit , and that , who can beare ? untill hee that woundeth , healeth againe by giving grace to afflict our selves , and wait his good time to take pitty of us : that which wee say of conscience , is true ; it is our best friend , and our worst enemy . if a mans conscience bee his friend , it will make all friendly to him : it will make god his friend , affliction his friend , nothing can sit at the heart to grieve him . but if a mans conscience turne his enemy , there need no other enemies be sought out , he hath enow in his owne heart , his owne tormenting conscience tearing it selfe . this may be as truely said of the spirit of god , who is above conscience : if wee make him not our best friend , we are sure to have him our worst enemy , that sets all other enemies upon us . displeasure is as the person is : it is a fearefull thing to fall into the hands of the living god , who knowes the power of his wrath ? it is a powerfull wrath , no creature hath power over the spirit immediately , but this spirit of spirits , who can fill the soule , the whole soule , and every corner of it , being adaequate to the soule , as large as the soule , and larger , he can fill it with wrath , that shall burne to hell , and who shall take off the wrath of god , when the spirit of god sets it on once ? qu. whence is it that we grieve the spirit ? answ . because there is a cursed principle in us , alwaies active , which is not perfectly subdued in this life . death is the accomplishment of mortification : but while we are here , this corruption in us will alway be working . the flesh lusteth against the spirit : the flesh is an active busie thing , it bestirs it self : now when cōtraries are so neare , as the flesh and spirit , in the same soule : they must needs thwart and grieve one another continually . it may be demanded how farre forth a childe of god may grieve the spirit , and yet remaine the childe of god ? in answer to this , know , that we must not judge of sinne by the matter in which , but by the spirit , from which sinne is committed . there is no sinne so grosse , but the saints of god may fall into it , but yet the childe of god is h●ndered by a contrary law of the spirit , from yeelding full consent before , or taking full delight in a sinne , or allowing or persisting after . and though in regard of ingratitude , the sinne of a godly man admits of a greater aggravation , than the sinne of others : yet setting that aside , the sinne it selfe of a godly man is lesse , for his temptations be stronger , and sathans malice more eager against him , and his resistance of sinne greater ; all which doth abate the hainousnesse of the guilt . the more resistance from within , argues a stronger party from within , in the godly , the force of sinne is broken from within : take a godly man at the worst , there is some worke of the spirit in him , that in some measure is answerable to the counsels and motions of the spirit without him : the holy spirit hath some hold in him , by which he doth recover him . a wicked man proceeds from grieving to quenching , and from quenching to resisting . the spirit hath no party , no side in him , and therefore when the spirit is gone , farewell he glad they are , that then they can follow their pleasures and sinnes without checke . sometimes god leades his children to heaven through some foule way , by which he lets them see what need they have of washing by the bloud and spirit of christ ; which otherwise perhaps they would not so much value , when they grieve the spirit , and the spirit thereupon grieves them , and that griefe proves medicinall ; the griefe which sinne breeds , consumes the sinne that bred it . we are in covenant with so wise and powerfull a god , that over-rules even sinne it selfe , to serve his purpose in bringing his to heaven . they have that in them whereby they hate the sinne they doe , and love the goodnesse they doe not : whereas others hate the good in some respects they doe , and love the ill which they dare not commit . howsoever they are drawn into sinne , yet they will never breake their conjugall bond betwixt christ and their soules , so farre as that sinne should raigne in them as a commanding lord : they will not forsake their oath of allegeance to serve willingly a contrary king. they may presume sometimes upon christ , thinking they have a balme ready to cure the wound againe , ( as some to shew the vertue of their oyles , doe make wounds in themselves ) the deceitfulnesse of sinne seducing them : but god ever chastiseth this boldnesse , and taketh such a course with them , that it ends in taking the greater shame to themselves ; and by so much , as they have beene more presumptuous . the losse of comfort , and the sence of sorrow they feele , makes them say from experience : that there is nothing gotten by sinne , and that it proves bitternesse in the end . againe , though they are not kept from sinnes ( in some sence ) presumptuous , yet they are alwaies kept from that great offence . though they may commit a sin against the holy ghost , yet they can never commit the sinne against the holy spirit , because this is a sinne of malice after strong conviction : expressed in words dipt in malice by a tongue set on fire by hell , and in actions comming from an opposite spirit , and tending to opposition , and to bitter persecution , if their malice bee not greater then their power . and it ends alwaies in impenitencie , by reason they despise that grace , and cast away that potion whereby they should recover : their pride will not stoope to gods way . thirdly , after such fearfull relapses , darkenesse in the understanding , and rebellion in the will increaseth , sinne growes stronger , and they weaker & weaker to resist . fourthly , sathan being once cast out by some degree of illumination and reformation , brings seven divels after , worse than himselfe : when they see their former courses stand not with their lusts and hopes , they take a contrary course , and so fall to bitternesse in the end . there is a double miscarriage about this sinne : some are too head-long in their censures of others , whereas the greater the sin is , the greater caution should bee in fastening it upon any , especially whose spirits we are not thorowly acquainted withall ; considering so many things must meet in this sinne . the second miscarriage is , in an ungrounded censure of our selves : there be three things that feare frees us from the danger of . first , feare lest the time of our conversion be past , because we have so often grieved the spirit : whereas if their time were past , they would be given up to a carelesse security . a second is feare of some judgement 〈◊〉 which god stirres up in the heart to 〈…〉 we feare , because feare stirs up care , and care stirres up diligence to avoid what we feare : a third is feare , lest we have committed the sinne against the holy ghost , which shewes we have not committed that sinne ; it is never committed but without feare , and with delight . in these cases we need feare them least , that feare themselves most . the fourth point is , what course wee should take to prevent this grieving of the spirit ? let us give up the government of our soules to the spirit of god ; it is for our safety so to doe , as being wiser then our selves , who are unable to direct our owne way : it is our libertie to bee under a wisedome and goodnesse larger then our owne . let the spirit thinke in us , desire in us , pray in us , live in us , doe all in us : labour ever to be in such a frame as we may be fit for the spirit to worke upon ; as nazianzen saith of himselfe , lord i am an instrument for thee to touch . a musicall instrument though in tune soundeth nothing , unlesse it be touched ; let us lay our selves open to the spirits touch . thus saint paul liued not , but christ lived in him : this requires a great deale of selfe-deniall , to put our selves thus upon the guidance of the spirit : but if we knew what enemies wee are to our selves , it would be no such hard matter . secondly , study to walke perfectly in obeying the spirit in all things , which requires much circumspection in knowing and regarding our wayes : and then we shall finde the spirit ready to close with us , and tell us , this is the way , walke in it : and upon obedience wee shall finde the spirit incouraging us by a secret intimation , that this or that is well done . thus paul was said to be bound in spirit , the spirit so put him on , that he could not withstand the motions untill the execution of it . we must take especiall heed of slighting any motion , as being the spirits messenger : they are gods ambassadour 〈…〉 for god into our hearts , therefore give them entertainement . many men rather then they will be troubled with holy motions , stifle them in the birth , as harlots , that to avoid the paine of childe-birth , kill their fruit in the wombe : let us take heed of murthering these births of the spirit . but seeing sathan will oft interrupt good motions by good motions , that he may hinder both : how shall we know from whence the motions come ? when two good motions arise , seeming divers , the spirit of god carries strong to one , ( and that is from god ) more then to the other . good motions are either raised up in us , or sent unto us , by the spirit , both these if they bee raised by the spirit , will carry us to god : they will rise as high as the spring is whence they come : what ariseth from our selves , endeth in our selves . those motions that the spirit stirs up from within , come from sanctified judgement and estimation of what they are moved to , other motions , are hasty , and gone before they have their errand : holy motions are constant , ( as strengthened from constant grace within ) till they see the issue of what they are moved to : other motions are like lightening , and sudden flashes , that leave the soule more darke and amazed then before . holy motions are answerable to the duties of our calling : other motions oft leade us out of the compasse of our calling . the spirit moveth in the godly , first by a dwelling in them , and working in them gracious abilities , and then drawes forth those abilities to good actions . but the spirit dwelleth not in others , nor produceth any sanctified abilities in them , but onely moveth them sometimes to good actions , without changing of them . the holy spirits motions are seasonable : other motions oft presse upon us , to disturbe an holy duty . the breath of the spirit in us is suteable to the spirits breathing in the scriptures : the same spirit doth not breath contrary motions . motions of the spirit when they come in favour , carry their owne evidence with thē , as light doth . the motions of the spirit are sweet and milde , and leade us gently on ; they are not ordinarily violent raptures . removing the soule from it self , but leave in the soule a judgement of them , and of other things . againe , the spirit moveth us so to duties of religion , as agree with civill honesty , and charity to our neighbours . those therefore know not what spirit they are of , who under a pretence of zeale , will be uncivill , and cruell , shewing they are not led by that spirit that appeared in the shape of a dove . both tables in this are one , that they come from one spirit : and the second is like the first , and require love . and because all graces and duties come from the same spirit , therefore one duty never crosses another ; but the wisedome of the spirit moves to all holy duties in their severall and suteable places . motions for the matter good , yet may be carnall , in regard of selfe-confidence from whence they come . that which peter resolved upon was good , but confidence in himselfe marred it : those motions which the spirit stirres up , are carryed along in relying upon assisting grace . so much for that question . againe , if we would not grieve the spirit , let us take heed of being wanting to the spirits direction . the flesh here will make a froward objection , we can doe no more then we can ? answ . the spirit is alwayes before hand with us , preventing us with some knowledge , and some ability , which if we joyne with the spirit in putting forth , the spirit is ready to concurre with us , and leade us further . and our conscience will tell us so much , that if we doe otherwise ; it is not for want of present assistance , or privitie , that the spirit will deny us strength if we put our selves upon it : our own hearts , though deceitfull , will tell us , that we doe what we doe out of willingnesse ; preferring some seeming good before the motion of the spirit . herein wee carry in our conscience , that which will quit god , and condemne our selves . there is not the worst man , whose heart runnes away from god , but god followes him a great while with sweet motions , though such be the invincible stubbornesse of the heart , that it will not yeeld : this will take away all excuse , as saint austin argues well . if i had knowne ( saith a wicked man ) i would not have done thus : saith hee , the pride of thy heart suggests that , hadst thou not motions and admonitions that told thee the danger of it ? if the spirit even in the worst actions , concurre so farre as they are actions and motions ; may we not thinke that he is much more ready to concurre with holy motions , stir'd up first by himselfe ? if the spirit be willing to concurre in naturall actions , much more in spirituall , whereunto it selfe is the first mover ; the spirit leaves not us , till wee leave the spirit . when the spirit suggests good motions , turne them presently into holy resolutions . is this my duty , and that which tends to my comfort ? certainely i will doe it . let not these motions dye in us . how many holy motions are kindled in hearing the word , and receiving the sacraments , &c. which dye as soone as they are kindled , for want of resolution ? therefore let us not give over till these motions be turned into purposes ; and those good purposes ripened to holy actions , that they be not nipped in the blossome , but may bring forth perfect fruit . let us labour to improve these talents , to the end for which they are sent : are they motions of comfort ? let us use them for comfort : are they motions tending to duty ? let us make conscience to doe our duty : let not our despairing hearts crosse the spirit in his comforts , nor stand out stubbornely as enemies against our duty , for that is to crosse god , and to nip his motions in the bud . let the spirit have full scope both in the ordinances and in the motions stirred up by the ordinances , this is the way to make the ordinances and the times glorious ; but the liberties of the gospell are contrary to the liberties of the flesh : it turneth all things upside downe , and men out of themselves . hence is it that there is nothing so much opposed by the spirit of the world , as the purity and power of the gospel , which is a sufficient prejudice of an ill condition that all such men are in . but there is another spirit in gracious men , they are the children of light , and love it . if wee would not grieve the spirit , we must be willing to bring our selves under all advantages of the spirits working : as conversing with those that are spirituall , and especially attending on those ordinances wherein the spirit breatheth : wherein we may meet the spirit . the walkes of gods spirit are , in the meanes of salvation , hearing the word preached , and holy communion one with another : the word & spirit go together , therefore if we will have the comforts of the spirit , we must attend upon the word . men grieve the spirit by neglecting the word , and holy conference , &c. it is with the word and spirit , as with the veynes and arteries : the veynes have arteries , that as the veyns carry the bloud , the arteries carry the spirits to quicken the bloud . the word is dead without the spirit , and therefore attend on the word ; and then wait on the spirit to quicken the word ; that both word and spirit may guide us to life everlasting . motions of this kinde come from the spirit : as it is said of old simeon , that he came by the motion of the spirit into the temple . iohn was in the spirit on the lords day : our manna fals most then , christs spirit and word dwell together in the heart : therefore the apostle useth the dwelling of christ in us , and the word , indefinitely . faith wrought by the word , layes hold upon christ , and brings him into the soule , and keepes him there . it is a blessed thing , when the spi●it in the ordinance , and the spirit in our hearts meet together : this is the way to feed and cherish the spirit in us , and to put oyle as it were into the lampe ; because the spirit as it is in us , is thus nourished , even as the fire , though in its own element , feedeth upon nothing , yet with us here below , it is maintained with fuell , otherwise dyeth and goeth out . take heed of slighting any helpe of faith , that god affords us , as wicked achaz : god offered him for the strengthening of his faith , a signe from heaven , or from earth , or any other creature : oh no , he would not tempt god : hee seemed a pious man , hee would not tempt god ; but what saith the prophet ? is it little for you to despise mee , but you will grieve god ? insinuating , that when we despise those helpes god hath given , we grieve the spirit of god. those that neglect the word and sacrament , what doe they despise , a poore minister ? and neglect bread and wine ? no , they despise god himselfe , who knowes better then our selves what need wee have of these helpes . againe , when we finde the spirit , not assisting and comforting as in former 〈◊〉 it is fit to search the cause , which we shall finde ; some slighting of holy motions , or the meanes of breeding of them , or yeelding to some corruption which we are more especially addicted unto , or some sinne unrepented of , which we take no notice of . it is good therefore to search our soules to the bottome : there may be some hidden corruption lying in the soule , which may undermine our grace & comfort : there may be a privy thiefe that robs us of all . and besides beloved and secret sinnes : it is good to bethinke our selves of old sinnes , which perhaps hitherto wee have but outwardly thought of : and god is willing by some deadnesse and trouble of spirit , to minde us of renewing of sorrow for them : for want of strict accounting with our selves , god cals us to these arrerages and backe reckonings as we see in iosephs brethren . if we finde not that sweetnesse of communion with the spirit , that formerly we enjoyed , bethink our selves when and wherein we lost it , that we may meet the spirit againe in these waies wherein we found him before we lost him , and take heed of those courses , in the entrance of which we found the spirit leaving us . againe , take heed of little sinnes , which we count lesser sinnes perhaps than god doth . we weigh sinne in our owne ballance , and not in his , whereas no sinne is to be accounted little : for if it were once set upon the conscience , and the wrath opened due unto it ; it would take all comfort from us . and therefore we must judge of sinne , as the spirit doth if we would not grieve the spirit ; as the communion of the spirit , is of all the sweetest , so the preserving of it , requires most exact watchfulnesse , and through understanding of our selves . take heed of the beginning of sin , when any lust ariseth , pray it downe presently , say nay to it , let it have no consent , be presently humbled , otherwise we are indangered by yeelding to grieve , by grieving to resist , by resisting to quench , by quenching , maliciously to oppose the spirit : sin hath no bounds , but those which the spirit puts , whom therfore we should not grieve . and let us look to the head and spring of sinnes , whereby we grieve the spirit of god , not to the sinne so much , as to the root . wee are angry with our selves for being passionate , but what is the cause of passion ? it comes from pride . ionas was a passionate man , in that measure that he was passionate , he was proud : he was loth to be shamed when he had said , niniveh shall bee destroyed , he thought upon the sparing of them , he should be discredited ; and he preferred his credit before the destruction of a populous citie . so there is much depraving , and detraction in the world , and therupon brawles , and breaches . what is the cause ? a spirit of envy , and oft times a spirit of pride . so men runne into the danger of others , by wronging them , what is the cause ? worldlinesse , base earthly-mindednesse . men thinke not of the root of sinne , but dwell upon the act done , we should be led from the remote streames , to the spring , and sourse of all , and bewayle that especially . this care will be helped by spirituall wisedome , whereby we may discerne both wherein we have grieved the spirit , and wherein for the time to come we may . we cannot maintaine friendship in perfect and sweet termes with any , whose disposition we know not , what will please or displease them ; therefore we should study the nature and delight of the spirit , and wherein we are prone both to forget our selves and the spirit . we esteeme not much the friendship of those who are so much friends to themselves , as they passe not much whether friends be contented or discontented . the spirit dwels most largely in that heart that hath emptied it selfe of it selfe : the israelites felt not the sweetnesse of manna , till they had spent their flesh pots and other provision of egypt . the nature of gods spirit is holy ; as it is holy , so delighteth onely in holy temples : those therefore that set up any idoll of jealousie in their soules against god , that do not preserve their vessels in holinesse , cannot thinke of any communion with the spirit . the spirit is jealous of our affections , and will have nothing set up in the heart above god ; though the spirit stoopes to dwell in us , yet we must not forget the respect due to so great a superiour , but reverently entertaine what ever comes from him . reverence and obedience is the carriage due to a superiour , and where this distance is not kept , a breach will follow . we should reverence our selves for the spirits sake , and thinke our selves too good for any base lust to lodge in ; that heart that the spirit hath taken for it selfe , should turne off all contrary motions with abhomination : what should pride , and envy , and passion doe in an heart consecrated to the spirit of meeknesse and holinesse ? vpon any breach , wee must first looke by renewing repentance , and faith in christ , to renew our peace with god , before wee can expect the grace and comfort of the spirit . for as the spirit commeth from the father and the sonne , and is procured by the death and satisfaction of the son to the father , without which , we could never have expected the gift of the spirit : so still we must have an eye to this satisfaction by christ , and reconciliation through it , before we can recover communion with the spirit , as being the best fruit of the love of god reconciled through christ . we see david in the 51. psalme , first importunes god for mercy againe and againe , and then for the spirit , and for the joy of salvation . and take heed that nothing come in , nor goe out of our soules that may grieve the spirit of god : some things come in to us that grieve the spirit ; the corruptions wee receive from others : some things come out of our hearts that grieves gods spirit , as corrupt thoughts , & speeches , that indeed is the scope of this place , let no corrupt communication come out of your mouthes , &c. and then follows , and grieve not the holy spirit of god. and after againe he saith , let all bitternesse , and wrath , and clamour be laid aside ; insinuating that one way of grieving the spirit , is by ill and corrupt language . we can never talke with company that is not spirituall , but they will either vexe , and grieve us , or taint , and defile us ; unlesse it be in such exigences of our calling as requires our converse with them . but i speake of a voluntary choyce of such as savour not good things . many men to please their owne carnall spirits , and the carnall spirits of others , they vent that that is against conscience , and against that that is higher then conscience , a more divine principle , the holy spirit of god : loose carnall speakers , are people voyd of the power of religion . let no man say , here is ado indeed , duty upon duty , this will make our life troublesome . the life of a christian is an honourable , a comfortable , sweet life : indeed it requires the most care , and watchfulnesse of any life in the world , being the best life , it is begun here , and accomplished in an everlasting life in heaven . nothing in this world , neither our estates , nor our favour with great persons , can be preserved without watchfulnesse : and shall we thinke to preserve the chiefe happinesse of our soules without it , having so many enemies without and within , that labour to draw us into a cursed condition ? therefore to stirre us up to the practise of these duties , that we may give contentment to so sweet a guest , consider what reason we have , to regard the spirit , and his motions , from the good we have by them . the holy spirit of god is our guide : who will displease his guide ? a sweet comfortable guide that leades us through the wildernesse of this world ; as the cloud before the israelites , by day , and the pillar of fire by night : so he conducts us to the heavenly canaan ; if we grieve our guide , we cause him to leave us to our selves . the israelites would not goe a steppe further then god by his angell went before them . it is in vaine for us to make toward heaven without our blessed guide ; we cannot doe , nor speake , nor thinke any thing that is holy and good , without him : whatsoever is holy , and pious , it growes not in our garden , in our nature , but it is planted by the spirit . there is nothing in the world so great and sweet a friend that will doe us so much good as the spirit , if we give him entertainment . indeed he must rule , he will have the keyes delivered to him , we must submit to his government . and when he is in the heart , he will subdue by little and little all high thoughts , rebellious risings , and despairing fears . this shall be our happinesse in heaven , when we shall be wholly spirituall , that god shall be all in all ; wee shall be perfectly obedient to the spirit in our understandings , wils , and affections . the spirit will then dwell largely in us , and will make the roome where he dwelleth , sweet , and lightsome , and free , subduing whatsoever is contrary ; and bring fulnesse of peace , and joy , and comfort . and in the meane time in what condition soever we are , we shall have suteable helpe from the spirit . we are partly flesh , and partly spirit , god is not all in all , the flesh hath a part in us , we are often in afflictions , and under clouds . let us therefore prize our fellowship with the spirit . for are we in darkenesse ? he is a spirit of light : are we in deadnesse of spirit ? he is a spirit of life : are we in a disconsolate estate ? he is a spirit of consolation : are we in perplexity , and know not what to do ? he is a spirit of wisedome : are wee troubled with corruptions ? he is a sanctifying , a subduing , a mortifying spirit : in what condition soever we are , he will never leave us , till he hath raised us from the grave , and taken full possession of body and soule in heaven ; he will prove a comforter , when neither friends , nor riches , nor any thing in the world can comfort us . how carefull should we be to give contentment to this sweet spirit of god ? no christian is so happy as the watchfull christian that is carefull of his duty , and to preserve his communion with the holy spirit of god : for by entertaining him , he is sure to have communion with the father and the sonne . it is the happiest condition in the world , when the soule is the temple of the holy spirit ; when the heart is as the holy of holies , where there be prayers , and prayses offered to god. the soule is as it were an holy arke , the memory like the pot of mannah preserving heavenly truths . it is an heavenly condition , a man prospers to heavenward , when the spirit of god is with him . you know obed-edom , when the arke was in his house , all thrived with him : so while the spirit and his motions are entertained by us , we shall be happy in life , happy in death , happy to eternity . for it is he by which you are sealed to the day of redemption . the apostle sealeth this grave admonition by an argument taken from the spirits sealing of them to the day of redemption . we are all by nature in bondage to sinne and corruption : we all are redeemed from sinne by the first comming of christ , and are to be redeemed from corruption by the second . there is a day appointed for this glorious worke . in the meane time god would have us assured of it aforehand . this assurance is by sealing . and this sealing is by the spirit , none else need do it , no meaner person can doe it . and what respect is due to the spirit , for doing so gracious a worke , that wee grieve him not ; and not onely so , but that we indevour so to please him , as he may with delight goe on with this blessed work that it hath pleased him to take upon him . as the dutie is spirituall , so the arguments that inforce it are spirituall ; and the argument here is fetched from that which hath a most constraining force , love expressed in the sweetest fruit of it , and the stability of it sealing , and sealing to the day of redemption , as if the apostle should reason thus ; god the father hath ordained you to salvation by the redemption of christ his sonne , and that you might have the comfort of it in the way to it against all discouragements you may meet with ; the holy ghost hath assured you of it , and set his seale upon you , as those that are set apart for so great salvation : that the sence of this love might breed love in you againe , and love breed a care out of ingenuity , not to offend so gracious a spirit . the holy spirit by which you are sealed . the holy ghost delighteth to speake in our owne language : we cannot rise to him , therefore he stoopeth to us . this sealing is either sealing of persons , or of good things intended to the persons . sealing is not onely a witnessing to us , but a work upon us , and in us , carrying the image of him that sealeth us , whereby we are not onely assured of the good promised to us , but fitted for the receiving of it . god prepareth no good for any but whom he prepares and fits for that good . there is not only an outward authorising of the great grants we have by promise , oath , and sacrament ; but an inward , by the spirit : perswading of our interest in them , and working that which doth authorise us to lay claime unto them after the use of a seale , both in confirmation and representation , and resemblance of him that sealed . the persons sealed are first christ , and then those that are given to christ . christ is sealed , 1 by the father , christ was ordained by him to be a saviour in our nature , predestinate to be the head of the church . wherefore he often saith he came to do his fathers will. him hath the father sealed . ioh. 6. 27. anointing him , calling him , setting him forth , sanctifying him by the spirit , and every way fitting him with all grace to be a saviour . 2 he was sealed , by the fulnesse of the godhead dwelling in flesh , abased , and exalted for us , so as his flesh is the flesh of the son of god , and his bloud the bloud of god. 3 sealed by a testimony from heaven of all three persons : by the father , this is my welbeloved son : by the holy spirit descending like a dove , by himselfe , to his humane nature dwelling in all fulnesse in it . christ is sealed by miracles done upon him , and by him , by his baptizing and installing into his office , and by giving himself up to shed his bloud for sinne , by which bloud the covenant is established and sealed . 4 in being justified in the spirit , being raised from the dead , and declared thereby to be the sonne of god mightily with power , and then advanced him to the right hand of god , that through him our faith and trust might be in god , 1 pet. 1. 14. and appearing there for ever for us , sheweth not onely his habilitie and willingnesse to save us , but that it is done already : wee may see all what ever wee can looke for to our selves performed in our head , to our comfort . as christ was sealed and fitted for us , so we are sealed and fitted for christ . there is a privy seale in predestination , this is knowne onely to god himselfe : the lord knoweth who are his . and this knowledge of god of us , is carried secret , as a river under ground , untill his calling of , and separating us from the rest of men . when first by his spirit hee convinceth us of what wee are in our selves , and of our cursed condition ; and thereby layeth us low by sorrow and humiliation for sinne , as the greatest evill . and then a pardon is more to us then a crowne ; then we will wait for mercy , and continue so , and begge for mercy , and that upon christs own condition , by denying and renouncing any thing of our owne , then christ is christ unto us . indeed after this , it pleaseth christ by his spirit to open a doore of hope , and give some hints of mercy , and to let in some beames of love ; and withall , to raise up the soule by a spirit of faith , to close with particular mercy opened and offered by the spirit , whereby the soule sealeth to the truth of the promise , ioh. 3. hee that beleeveth hath set to his seale that god is true . it is strange , that god should stoop so low as to receive ( as it were ) confirmation by our beleefe : but thus god condescends in the phrase of scripture ; as we are said to helpe god , curse ye meroz , because they came not to helpe the lord , &c. god stoopes to be helped by us , and to have his truth , and power , and goodnesse ratified , and confirmed by us , when we beleeve the promise of god in christ ( though it be by the helpe of the spirit ) we seale gods truth . and then god honoureth that sealing of ours , by the sealing of his spirit ; after you beleeved , you were sealed , saith the apostle ; that is , the gracious love of christ was further confirmed to them . god honours no grace so much as faith ; why ? because it honours god most of all others ; it gives god the honour of his mercie , and goodnesse , and wisedome , and power , and of his truth ; especially he that beleeves in god , by beleeving seales that god is true , and god honours that soule againe by sealing it to the day of redemption : god hath promised , those that honour me , i will honour . therefore , hee that beleeveth hath the witnesse in himselfe , that grace promised , belongeth to him , for he carries in his heart the counterpaine of the promises ; he that confesseth and beleeveth shall have mercie . i beleeve , saith the soule , therefore the promise belongs to me , my faith answering gods love in the promise , witneseth so much to me . the spirit not onely revealeth christ , and the promises in generall , but in attending upon the ordinances by an heavenly light : the spirit discovers to us our interest in particular , and saith to the soule , god is thy salvation ; and inableth the soule to say , i am gods : i am my beloveds , and my beloved is mine . christ loved me , and gave himselfe for me . whence came this voyce of saint paul ? it was the still voyce of the spirit of god ; that , together with the generall truth in the gospell , discovered in particular christs love to him . it is not a generall faith that will bring to heaven , but there is a speciall worke of the spirit ( in the use of meanes ) discovering and sealing the good will of god to us , that he intends good unto us ; and thereupon our hearts are perswaded to beleeve in ●od , and to love god as our god , and christ as our christ . this is excellently set downe in the sweet communion of marriage , the spirit is the paranymph●s , the procurer of the marriage , betweene christ and the foule . now it is not sufficient to know that god and christ beare good will to all beleevers ( though that be the ground , and generall foundation of all , and a great preparative to the speciall sealing of the spirit ) but then the spirit comes , and saith , christ hath a speciall good will to me , and stirres up in mee a liking to him againe , to take him upon his owne conditions , with conflict of corruptions , with the scornes of the world , &c. whereupon the mutuall marriage is made up betweene christ and us : this worke is the sealing of the spirit . many are the privileges of a christian from this his sealing , as the use of a seale in mans affaires is manifold . 1 seales serve for confirmation and allowance , to that purpose measurss are sealed : god is said to seale instruction . iob 33. 16. confirmation is either by giving strength , or by the authority of such as are able to make good what they promise ; and also willing , which they shew by putting to their seale , which hath as much strength to confirme him to whom the promise is made , as he hath will and power to make it good that hath ingaged himselfe . amongst men , there is the writing , and the seale to the writing ; when the seale is , added to the writing , there is a perfect ratification : so there are abundance of gracious promises in the scriptures ; now when the spirit comes and seales them to the soule , then they are sure to us ; the spirit puts the seale to the promises . 2 the use of it likewise is for distinction , from others that carry not that mark . so the sealing of the spirit distinguisheth a christian from all other men . there is a distinction betweene men , in gods eternall purpose , but that concerns not us to meddle with , further then to know it in generall . god knoweth who are his , and who are not his : but in time the holy spirit distinguisheth , and rankes men , as they were distinguished before all worlds , and as they shall be at the day of judgement : the beginning of that distinction that shall bee afterward is in this life . a seale maketh the impression of an image ; the princes image useth to be in his seale : so is gods image in his , which destroyeth the old image and print that was in us before . holy and good men by this worke of the spirit are distinguished , 1 from civill men by the worke of holinesse , which meere civill men have not at all , but despise . and secondly , from seeming good men , by the depth of that worke , the spirit of god workes a new nature in them , whereby they are distinguished . now nature in every creature is carried to one thing more then to another . there is a distinct propension in a good man , to god , to grace and goodnesse , his aymes , and bent are distinct : and thereupon he hath a greater inlargement of heart sutable to his great aymes ; hee looks above the world and worldly men ; they are narrow , low , base spirited men , the best of them . againe , things by nature worke from within : herein painted hypocrites are distinguished from a true substantial christian : he workes from a principle within , another man is moved as the automata , things of motion , clockes , and the like , engines of wit , that move from a weight without that poyseth them : if they doe any good , it is from somewhat without that swayeth their aymes and ends , and not from an inward principle : nature workes from an inward principle ; light things goe upward , and heavie things downeward , naturally : artificiall things are forced . thus good men are distinguished from those that are seemingly holy ; there is a new nature wrought in them . againe , nature is constant , what is done naturally , is done constantly : heavie bodies goe alwayes downward , and light bodies upward : every creature works according to his nature ; an holy man is exercised in holinesse constantly , because he doth it from an inward principle , from a worke and stampe within . different things may seeme the same ; as wilde hearbs may have the colour and forme of those that are planted in the garden ; but there is difference in the vertue of them : the seeming graces and actions of an hypocrite , they have no vertue in them : as there are some drugges without vertue , dead things . but there is a distinguishing vertue in the faith of a christian , wherby he overcomes the world and his lusts , whereby he doth all duties , prayes , and heares , and is fruitfull in his conversation , in all his graces , there is a cōforting strengthening vertue . true gold hath the vertue to comfort and strengthen the heatt , that alchymy gold hath not . true grace hath a working comforting vertue . another mans formall artificiall actions have no vertue in them , neither is it intended , they being only put on to serve a turne . two men may doe the same things , and yet there bee a grand difference ; the one doing them from the seale of the spirit , from a deeper dye and stamp of the spirit : the other if from the spirit , yet it is but from a common work at the best . some dyes cannot beare the weather , but alter colour presently ; but there are others that having something that give a deeper tincture will hold . the graces of a true christian , hold out in all kinde of weathers , in winter and summer , prosperity and adversity ; when superficiall counterfeit holinesse , will give out : thus we see the seale of the spirit , serves for distinction . the use of a seale is likewise for appropriation . merchants use to seale their wares they would not have others have any right unto . a christian is gods in a more peculiar manner than others ; there is not onely a witnesse of the spirit that god is his , but the spirit workes in him an assent to take god againe : there is a mutuall appropriation , i am my beloveds , and my beloved is mine ; when the soule can say , thou art my god , it is not frustrate ; because god saith before , i am thy salvation : where the spirit seales , god appropriates : god chooseth the righteous man to himselfe . and wee may know this appropriation by appropriating god againe ; whom have i in heaven but thee , and what have i in earth in comparison of thee ? there is no action that god works upon the soule , but there is a reflect action by the spirit to god againe . if god chuse and love us , we chuse and love him againe . god appropriates us first : we are his , and wee are christs ; we are gods , because hee hath given christ for us ; we are christs , because hee hath given himselfe for us ; we are , as the apostle saith , a people of acquisition , a people purchased , purchased at a deare rate by the bloud of christ ; those that are christs , the spirit appropriates them : this appropriation is by sealing . againe , we use to set our seale onely upon that wee have some estimation of ; set mee as a seale , saith the church in the canticles , upon thy right hand , have mee in thy eye and minde , as a speciall thing thou valuest . the witnesse and worke of the spirit , shews gods estimation of us : the scripture is abundant in setting forth the great price that god sets on his children ; they are his children , his spouse , his friends , his portion , his treasure , his coyne , he sets his marke , his likenesse on them ; they are things hallowed and consecrated , they are first-fruits . israel is a holy thing ; their titles shew the esteeme that god hath of them ; he values them more than all the world besides , which are as chaffe and drosse . the righteous man is more excellent than his neighbour . as there is a difference of excellency betweene pretious stones , and other common stores , betweene fruitfull , and barren trees ; so there is amongst men : and in this regard , god sets a high●● esteeme upon some , and thence it is that they have those honourable and glorious titles in scripture , of sonnes , heires , kings , and co-heyres with christ : when others are termed drosse and dung , and thornes , and have all the base termes that may be . now this estimation , by sealing is knowne to us by the grace god workes in us : common gifts and priviledges , and favours of the world , are no seale of gods estimation . if god should give a man kingdomes , and great monarchies , it seales not gods love to him , at all ; but when god makes a man a spirituall king to rule over his base lusts , this is a seal● of gods valuing him above other men . therefore we should learne how to value others , and our selves ; not by common things that cast-awayes may have , but by the stampe of god set on us by the spirit , which is an argument that god intends to lay us up as coyne for another treasury , for heaven . it is the common grand errour of the times , to be led with false evidences . many thinke god loves them , because hee spares them , and followes them with long patience , and makes them thrive in the world . alas , are these fruits of gods speciall love ? what grace hath hee wrought in thy heart by his spirit ? he gives his spirit to them that pray ; insinuating , that next the gift of his sonne , the greatest gift is the spirit , to fashion and fit us to bee members of his sonne : this is an argument of gods love and esteeme . seales likewise are used for secresie , as in letters , &c. so this seale of the spirit is a secret worke , god knoweth who are his , they are onely knowne to him , and to their owne hearts ; the white stone is onely known to him that hath it , and the hidden mannah : none so infallibly can know the state in grace , as those that have the gracious worke themselves . holy men in some degree are knowne one to another , to make the communion of saints the sweeter : there is a great deale of spirituall likenesse in christians , face answereth to face ; that one hath strong confidence of the salvation of another : but the undoubted certainty of a mans estate is knowne onely to god , and his owne soule : nay , sometimes it is hidden from a mans selfe ; there are so many infirmities , and abasements , and troubles in the world , that this life is called a hidden life in scripture : our life is hidde with christ in god : it is unknowne to the saints themselves sometimes , and the world alway ; they neither know him that begets , nor them that are begotten . hence likewise the use of a seale , is to shew that things should be kept inviolable : hereupon the church is as a sealed fountain ; sealing shewes a care of preservation from common annoyance : hereupon likewise it is , that sealing is the securing of persons or things sealed from hurt . no man will violate a letter , because it is sealed : the tombe where christ was buried , was sealed , and the prison doores upon daniel , that none might meddle with them : so the spirit of god by this worke of sealing , secures gods children , as the bloud sprinckled upon the posts of the doores of the israelites , secured them from the destroying angell . in ezek. 9. there was a marke set upon those that were to be preserved , that secured them ; and in revel . 7. the sealed ones must not be hurt . so where this seale of the spirit is , it is an argument that god meanes to preserve such a one from eternall destruction , and from prevailing dangers in this world . they are gods sealed ones , no man can hurt them without wrong to god himselfe , touch not mine anointed , and doe my prophets no harme : and likewise from devouring sinnes , and dangerous apostasie : a man that is truely sealed by the spirit of god , hee never becomes a member of antichrist , a stigmatized papist ( for antichrist hath his seale too ) hee is kept from soule-murthering errors , he hath this security upon him by the work and witnesse of gods spirit . whatsoever the use is , or can be , of a seale in mans affaires , that god will have us make use of in his heavenly intercourse betwixt him and us . whereby you are sealed . now there are divers degrees of the spirits sealing . 1 faith : hee that beleeves hath the witnesse in himselfe . 1 ioh. 5. 10. he carries in his heart the counterpane of all the promises . this grace is first planted in the heart , and answereth to gods love and purpose towards us of giving eternall life : the seale and first discovery of election is manifested to us in our beleeving , act. 13. 48. as many as were ordained to eternall life beleeved . this beleeving is also a seale to us , in that it is of those gifts that accompany salvation , of which god never repents him by calling back againe , it is a seed that abideth for ever . 2 the worke of sanctifying grace upon the heart , is a seale , whom the spirit sanctifieth , hee saveth . the lord knoweth who are his : but how shall we know it ? by this seale , let every one that nameth the name of the lord , depart from iniquitie : not onely in heart and affection , but in conversation , and that shall bee a seale of his sonneship to him : none are children of god by adoption , but those that are children also by regeneration : none are heires of heaven , but they are new-borne to it . blessed be god the father of our lord iesus christ , who hath begotten us a new to an inheritance immortall , &c. this seale of sanctification leaves upon the soule the likenesse of iesus christ , even grace for grace . but because in time of desertion and temptation we are in a mist , and cannot reade our owne faith , and our owne graces , it pleaseth christ after some triall and exercise to shine upon his owne graces in the heart , whereby we may know we beleeve , and know we love : untill which time the heart sees nothing that is good , and seemes to be nothing but all objections , and doubtings . wee may be sometimes in such a state as paul and his company was in the ship , act. 27. 20. when they saw neither sunne nor starres many dayes together , almost past all hope . so a christian may for many dayes together , see neither sunne nor starre , neither light in gods countenance , nor light in his owne heart , no grace issuing from god , no grace carrying the soule to god , though even at that time god darts some beame through those clouds upon the soule : the soule againe by a spirit of faith , sees some light through those thickest clouds , enough to keepe the soule from utter despaire , though not to settle it in peace . in this darke condition , if they doe as saint paul and his companie did , cast anchor even in the dark night of temptation , and pray still for day ; god will appeare , and all shall cleere up , we shall see light without , and light within : the day-starre will arise in their hearts . though by reflecting upon our soules we are able to discerne a spirit of faith , god may hide himselfe from the soule in regard of comfort : nay , a christian may know himselfe to bee in the state of grace , and yet bee in an afflicted condition . as in iobs case , hee knew his redeemer lived , and he resolved to trust in him even though he killed him : hee knew he was no hypocrite , he knew his graces were true : and for all the imputations of his friends , they could not dispute him out of his sincerity ; you shall not take my uprightnesse from me . yet for the present hee saw no light from heaven , till it pleased god to reveale himselfe in speciall favour to him . there is alwayes peace and joy in beleeving , yet not in that degree which gives the soule content , untill by honouring god in beleeving and waiting still his good time , hee honoureth us with further sence of his favour , and powreth forth his spirit to us , manifesting his speciall love towards us : and this is a further degree of sealing of us , confirming us more strongly then before . the reason why we can neither have grace to beleeve , nor know wee beleeve ; nor when we know we beleeve , enjoy comfort without a fresh new act of the spirit , is because the whole carriage of a soule to heaven is above nature , where the spirit makes a stand , we stand and can goe no further ; we cannot conclude from right grounds without some helpe of the spirit , some doubts , some feares will hinder the application to our selves , even as those that live in some damnable sinne cannot but grant that those that live in such a sinne shall never inherit heaven : and their conscience tels them they live in such a sinne , yet selfe-love blindes them so , that they will not conclude against themselves that they shall be damned ; so true beleevers cannot conclude for themselves without divine light and helpe . it pleaseth god thus to keepe every degree and act of sealing in his owne hand , to keepe us in a perpetuall dependance upon him , and to awe us , that wee should not grieve the spirit of grace , and cause him to suspend either act of grace or comfort . ioy and strong comfort come from a superadded seale of the spirit . the works of the spirit are of a double kinde : either in us by imprinting sanctifying grace ; or upon us , by shining upon our soules in sweet feelings of joy : what the spirit worketh in us is more constant , as a new nature which is alwayes like it selfe , and worketh uniformely : but comfort and joy are of the nature of such priviledges as god vouchsafe that one time , and not another , to some , and not to others . this degree of sealing in regard of joy hath its degrees likewise : sometimes it is so cleare and strong , that the soule questioneth not its state in grace ever after , but passeth on in a triumphant manner to that glory it lookes for . sometimes after this sealing , there may be interrupting of comfortable communion so farre as to question our condition : yet this calling into question comes not from the spirit , which where it once witnesseth for us , never witnesseth against us , but it is a fruit of the flesh not fully subdued , it is a sinne it selfe , and usually a fruit of some former sinne . for howsoever wee should not doubt after a former witnesse of the spirit , yet there will bee so much weakening the sence of our assurance , at there is yeelding to any lust . the knowledge of our estate in grace and comfort thereupon , though it may bee weakened by neglect of our watchfulnesse , yet still it hath the force of an argument to assure us when the spirit pleaseth to direct us to make use of it , because gods love varies not as our feeling doth , and a fit doth not alter a state . the childe in the wombe stirres not alwayes , yet it lives , and that may be gathered from the former stirrings . this degree of sealing by way of witnesse and comfort , is appropriated to the holy spirit : every person in the blessed trinitie hath their severall worke ; the father chuseth us , and passeth a decree upon the whole ground-work of our salvation . the sonne executeth it to the full . the spirit applyeth it , and witnesseth our interest in it by leading our soules to lay hold upon him , and by raising up our soules in the assurance of it , and by breeding and cherishing sweet communion with father and son , who both of them seale us likewise by the spirit . this joy & comfort is so appropriated to the spirit , as it carrieth the very name of the spirit , and is one of the three witnesses on earth , that witnesseth not onely christ to bee a saviour , but our saviour . the three witnesses on earth are the spirit , water , and bloud : for the better conceiving of which place , wee must know that the great worke of christ of redemption and justification was typified in the old testament by bloud ; and the great worke of our sanctification typified by their washing : to answer which types , when christs side was pierced , there came forth both bloud and water , shewing that christ came not onely by bloud to justifie us , but by water to sanctifie us . hereupon bloud and watar have the power to bee witnesses . the bloud of christ being sprinkled on the heart by the spirit doth pacifie the conscience in assuring it that god is pacified by bloud , as being offered by the eternall spirit : this quieting power sheweth that it was the bloud of god , and shed for me in particular . the witnesse of water is from the power the spirit hath to cleanse our nature ; which no creature can doe but the spirit of god ; change of nature is peculiar to the author of nature . if wee feele therefore our natures altered , and of uncleane become holy , in some measure wee may know we are the children of god , as being begotten by the spirit of christ , conforming us to his owne holinesse : our spirit as sanctified can witnesse to us that we are christs . but oft it fals out , that our owne spirits , though sanctified , cannot stand against a subtill temptation strongly inforced , god super-addes his owne spirit : guilt often prevailes over the testimony of bloud , that of water by reason of stirring corruptions runneth troubled . therefore the third the immediate testimony of the spirit is necessary to witnesse the fathers love to us , to us in particular , saying , i am thy salvation , thy sinnes are pardoned . and this testimony the word ecchoeth unto , and the heart is stirred up , and comforted with joy unexpresseable . so that both our spirits and consciences , and the spirit of christ joyning in one strongly , witnesse our condition in grace , that wee are the sonnes of god. in this threefold testimony the order is this ; bloud begets water : satisfaction by bloud procures the spirit from god , as a witnesse of gods love ; and by feeling the power of bloud and water , we come to have the spirit witnessing , and sealing our adoption unto us to establish us in the state of grace against stormes of temptation to the contrary . the spirit perswadeth to looke unto bloud , convinceth the heart of the efficacie of it , and then quieteth the soule , which giveth it selfe up to christ wholly , and to whole christ : and thence feeles his heart established against carnall reason , so as he can and doth oppose christs bloud to all the guilt that doth arise . and this witnesse of the spirit comforting the soule is the most familiar , and affects most . if we feele it not ( as oft we do not ) then rise upward from want of this joy of spirit to water , and see what worke we finde of the spirit in clensing our soules , and if wee finde these waters not to runne so clearely as to discerne our condition in them ; then goe to the witnesse of bloud , and let us bathe our soules in it , and then we shall finde peace in free grace procured by bloud : for oft times a christian is driven to that passe , that nothing can comfort him , within , or without him , in heaven or earth , but the free and infinite mercy of god , in the bloud of christ , whereon the soule relyeth when it feeles no comfort , nor joy , of the spirit , nor sees no worke of sanctification : then it must rest on the satisfaction wrought by the bloud of christ , when the soule can go to god , and say , if we confesse our sinnes , thou art just to forgive them , and the bloud of christ shall cleanse us from all sinne . therefore though i feele not inward peace , nor the worke of the spirit , yet i will cast my selfe upon thy mercy in christ . hereupon we shall in gods time come to have the witnesse of water and the spirit more evidently made cleare unto us . the spirit it is that witnesses with bloud , and witnesses with water , and by water , whatsoever of christs is applyed unto us , by the spirit , but besides witnessing with these witnesses , the spirit hath a distinct witnesse by way of inlarging the soule : which joy in the apprehension of gods fatherly love : and christs setting the soule at libertie . the spirit doth not alwayes witnesse unto us our condition by force of argument from sanctification , but sometimes immediately by way of presence ; as the sight of a friend comforts without helpe of discourse : the very joy from sight prevents the use of discourse . this testimony of the spirit containeth in it the force of all , word , promise , oath , seale , &c. this is greater then the promise , as a seale is more then our hand ; & as an oath is more then a mans bare word . the same that is said of gods oath in comparison with his bare promise , may bee said of this sealing in comparison of other testimonies . that as god was willing more abundantly to cleare to the heires of promise their salvation , hee added on oath , hebr. 6. 18. so for the same end he added this his spirit as a seale to the promise , and to the other testimonies . our owne graces indeed if we were watchfull enough , would satisfie us : the fountaine is open as to hagar , but shee seeth it not , &c. howsoever the spirit , if that commeth , it subdueth all doubts . as god in his oath and swearing joyneth none to himselfe , but sweareth by himselfe : so in this witn●sse he taketh in no other testimony to confirme it , but witnesseth by himselfe . and hence ariseth joy unspeakeable , and glorious , and peace which passeth all understanding ; for it is an extract of heaven when we see our being in the state of grace , not in the effect onely , but as in the breast and bosome of god. but how shall wee know this witnesse from an enthusiasticall fancie and illusion ? this witnesse of the spirit is knowne from the strong conviction it bringeth with it , which wayeth and over-powers the soule to give credit unto it . but there be , you will say , strong illusions ? true , bring them therefore to some rules of discerning . bring all your joy , and peace , and confidence to the word , they goe both together , as a paire of indentures , one answers another . in christs transfiguration upon the mount , moses and elias appeared together with christ . in whatsoever transfiguration and ravishment wee cannot finde moses , and elias , and ch●ist to meet , that is , if what we finde in us be not agreeable to the scriptures , we may well suspect it as an illusion . that you may know the voyce of the spirit of god from the carnall confidence of our owne spirits , inquire , 1 what went before . 2 what accompanieth it . 3 what followeth after this ravishing joy . 1 the word must goe before it , in being assented unto by faith , and submitted unto by answ●rable obedience . in whom after you beleeved the word of promise , you were sealed . so that if there be not first a beleeving of the word of promise , there is no sealing , the god of peace give you joy i● beleeving . there must be a beleeving , a walking according to rule , or else no joy nor peace will bee unto us . if we cannot bring the word and our hearts together , it is not gods , but sathans sealing , a groundlesse presumption , and it will end in despaire : as christ came by water and bloud , so doth this testimony , it commeth after the other two . first the heart is carried to bloud , and from thence hath quiet : then followeth water , and our nature is washed , and changed , and then commeth this of the spirit ; though it be not grounded on their testimonie , but is above theirs , yet they goe before . where we thus finde the worke , wee may know it to be right by the order of it . it commeth after deepe humiliation , and abasement : though we know our selves to be the children of god in some such measure , as wee would not change our condition for all the world ; yet wee would have more evidence , we would have further manifestation of gods countenance towards us , we are not satisfied , but waite : after wee have long fasted , and our hearts melted , and softened , then god powreth water upon the dry wildernesse , and then it comes to passe , through his goodnesse and mercy , that hee comforts , and satisfies the desires of the hungry soule ; god will not suffer the spirit of his children to faile . 3 likewise after selfe-denyall in that which is pleasing to us , it is made up with inward comfort : 〈◊〉 this selfe-denyall bee from a desire of nearer communion with god , god will not faile them in what they desire . there are wretches in the world that will deny their sinfull nature nothing , if they have a disposition to pride , they will bee proud ; if they have a lust to be rich , to live in pleasures , to follow the vanities of the times , they will doe so , they will not say nay to corrupt nature in any thing : will god vouchsafe to give any true joy or comfort of spirit to such ones ? no : those that se● loose their natures without a checke , shall never taste of this hidden manna . but when we deny our selves , deny to beare or see that which may feed corruption . when we deny●● take delight in that , that wee might if we would 〈…〉 course of the world , there is a proportionable measure of joy , and peace 〈◊〉 co●fort in a higher 〈◊〉 made good to the 〈◊〉 god is so good , wee 〈◊〉 lose nothing for par●ing with any thing for 〈◊〉 sake . 4 it is usually found after conflict and victory , as a reward . to him that overcommeth , will i give to eate of the hidden manna . gods children after strong confl●ct with some temptation or inward corruption , especially , that which accompanieth their disposition and temper , when they have so conflicted as that at last they get the better , they finde by experience sweet inlargement of spirit : to strive against them , is a signe of grace ; but to get victory over them , even to subdue our enemies under us that rise up against us , this bringeth true peace and joy . 5 after wee have put forth our spirituall strength in holy duties , god crownes our indeavours with increase of comfort . a christian that takes paines with his heart , and will not serve god with that which cost him nothing , enjoys that which the spi●ituall sluggard wishes for , and goes without . god is so just that those men which have striven to live according to principles of nature , have found a contentment proportionable to their indeavours ; some degree of pleasure attends every good action , as a reward before a reward . besides these things that goe before this joy and testimony , there are secondly some things that doe accompany it , if it bee right : as , 1 this spirituall comfort inlargeth our hearts to a desire after an high prising the ordinances , so farre is it from taking us off from a dependance upon them . in the word and other meanes it found comfort from god , therefore delights to be meeting god still in his owne wayes . the eye of the soule is strengthened to see further into truths , and is inabled more spiritually to understand the things it knew before : as in many of the same truths that wise men understand , they understood them when they were yong , as when they were old , but then more clearly . so all truths are more clearely knowne by this ; the spirit by which we are sealed , is the spirit of illumination , not that it reveales any thing different from the word , but giveth a more large understanding , and inward knowledge of the same truths as were knowne before . 2 a libertie and boldnesse with god : for where the spirit is , there is a gratious libertie , that is , further inlargements from the law , guilt of sinne , and the feare of the wrath of god , that wee can come with some boldnes to his throne , and to him as our father , a freedome to open our soules in prayer before him . this stands not so much in multitude of words , or formes of expressions , but a sonne-like boldnesse in our approaches in prayer . the hypocrite especially in extremity , cannot pray , his conscience stoppes his mouth : but where the spirit sealeth , it giveth this liberty , freely to open and spread our case before him , and call upon him , yea under the evidence of some displeasure . 3 there doth likewise ordinarily accompany this sealing of the spirit , sathans malice and opposition ; who being cast from heaven himselfe , envies this heaven upon earth in a creature of meaner ranke by creation then himselfe : wee must not thinke to enjoy pure joy here without molestation . if there bee danger of exalting above measure , we must looke for some messenger of sathan . after this witnesse it leaves the soule more humble : none more abased in themselves , then those that have neerest communion with god ; as we see in the angels that stand before god , and cover their faces : so isa . 6. iob after god had manifested himselfe unto him , abhorred himselfe in dust and ashes . it brings with it a greater desire of sanctification and heavenly-mindednesse . as elias ascended up into heaven , his cloake fell by degrees from him : the higher our spirits are raised , the more we put off affections to earthly things . 2 againe , the end of this further manifestation of the spirit being incouragement to dutie , or suffering in a good cause , the soule by this witnesse of the spirit findes increase of spirituall mettle , it finces it selfe steel'd against opposition . 〈…〉 this winde filleth 〈…〉 , they are carried on a maine , and are frighted with nothing that stands in their way . see how the beleevers triumph upon the spirits witnessing to their spirits , that they are the sonnes of god. rom. 8. god usually reserveth such comforts for the worst times , give wine to those that bee of heavy hearts : pro. 31. the sence of this love of christ is better then wine . this refreshing paul had in the dungeon , and hee sung at mid-night . after this witnessing therefore looke for some piece of service to doe , or tryall to undergoe . much must bee left to gods fatherly wisedome in this , who knowes whom to cheare up , and when , and in what degree , and to what purpose and service , and remember alwayes , that these inlargements of spirit are as occasionall refreshings in the way , not daily food to live upon : we maintaine our life by faith , not by sight or feeling . feasting is not for every day , except that feast of a good conscience which is continuall , but i speake of grand dayes , and high feasts : these are disposed , as god seeth cause . 3 where this sealing of the spirit is , there followeth also upon it a lifting up of the head , in thinking of our latter end ; it makes one thinke of the times to come with joy , as the holy ghost here mentioneth the day of redemption , as a motive to them to take heed that they did not grieve the spirit : intimating , they should thinke of the day of redemption with a great deale of joy and comfort . the saints are described in scripture to be those that looke for the appearing of christ : they are christs , and in him their reckonings and accounts are even . and therefore with delight they can often think and meditate upon the blessed times that are to come . there be divers degrees of sealing , arising from divers degrees of revelation . god first reveales his good will in his promises to all beleevers ; this is the privilege of the church , especially in these latter times : then by his spirit reveales those saving truths to those that are his by a divine light . so that by argument drawne from the power , they feele from truths in searching secrets , in casting downe , in raising up , in staying the soule , they can seale to them that they are divine . the same spirit that reveales the power of the word to mee , reveales in particular mine owne interest in all those truths upon hearing them . whereupon they are written in my heart , as if they had beene made in particular to me : the comfortable truths in the word are transcribed into my heart answerable to the word ; as that god in christ is mine , forgivenesse mine , grace mine : whereupon adoption in christ is sealed ; which god still sealeth further to my soule by increase of comfort , as hee seeth cause for incouragement . the same spirit that manifeste● in me the word , i he●●e and reade to be the truth of god , from the 〈…〉 efficacie of it : the same spirit teacheth to a●ply it , and in applying of it , sealeth me . therefore wee ought to desire to bee sealed by the spirit , in regard of an holy impression ; and then that the holy spirit would shine upon his owne graces , so as we may clearly see what is wrought in us above nature , and because this is furthered by revealing his love in christ in adoption to us , wee must desire of g●d to vouchsafe the spirit of revelation , to reveale the mysteries of his truth unto us ; and our portion in them in parti●ular ; and so our adoption : and in the meane ti●e to wait and attend his good pleasure in the use of all good meanes . thus wee waiting , god will so farre reveale himselfe in love to us , as shall assure us of his love , and stirre up love againe : and the same spirit that is a spirit of revelation , will be a spirit of sanctification , and so adoption . dignitie , and fitting qualities suteable to dignity , go both together . in that grand inquirie about our condition , there is a great miscarriage , when men will begin with the first worke of the father in election , then passe to redemption by christ : i am gods , and christ hath redeemed mee ; and never thinke of the action of the third person in sanctification , which is the neerest action upon the foule , as the third person himselfe is nearest unto us . and so fetch their first rise where they should set up their last rest . whereas wee should begin our inquirie in the worke of the third person , which is next unto us : and then upon good grounds we may know our redemption and election . the holy spirit is both a spirit of revelation , and of sanctification together , as hath beene said : for together with opening the love of the father , and the son , hee fitteth us by grace for communication with them . people out of selfe-love will have conceits of the fathers and sonnes love severed from the worke of the spirit upon their hearts which will prove a dangerous illusion . although the whole worke of grace by the spirit arise from the fathers and sonnes love , witnessed by the spirit , yet the proofe of the fathers love to us in particular , ariseth from some knowledge of the worke of the spirit : the errour is not in thinking of the fathers and sonnes love , but in a strengthening themselves by a pleasing powerlesse thought of it against the worke of grace by the spirit , which their corruption withstands . so they will carve out of the worke of the trinitie what they thinke agreeable to their lusts , whereas otherwise if their heart were upright , they would for this very end thinke of gods love , and christs , to quicken them to duty , and to arme them against corruption . to the day of redemption . there is a double redemption : redemption of the soul by the first cōming of christ , to shed his bloud for us ; redemption of our bodies from corruption , by his second comming . wee have not the perfect consummation and accomplishment of that which christ wrought in his first comming , till his second comming , then there shall be a totall redemption of our soules and bodies , and conditions . there is a double redemption , as there is a double cōming of christ ; the first , and the second ; the one to redeeme our soules from sinne and sathan , and to give us title to heaven ; the other to redeeme our bodies from corruption , when christ shall come to be glorious in his saints . as likewise there is a double resurrection , the first and the second , and a double regeneration of soule and body . in sicknesse & weaknes of body , or when age hath overtaken us , that we cannot live long here , and the horrour of the grave , the house of darkenesse , is presented to us . oh let us thinke , there , will bee a redemption of our bodies , as well as of our soules ! christ will redeem our bodies from corruption , as he came to work the redemption of our soules from sinne and death ; and he that will redeeme our bodies out of the grave , he will redeem his church out of misery , he will call the iewes ; he that will doe the greater , will doe the inferiour . when we heare of this , let us thinke with comfort of all the promises that are yet unperformed . secondly , full redemption is not yet . what need i bring scripture to prove it ? it is a point that every mans experience teacheth . alas , let our bodies speake , we are not free from sicknesse and diseases : nay , what is our life but a going to corruption ? the sentence is passed upon us , earth returneth to earth ; till death we are going to death , so besides sicknesse and weakenesse here , we must dye , and after death bee subject to corruption . the apostle in this respect calleth our body , a vile body . as for our soules , though they bee freed from the guilt and damnation of sinne , yet there are remainders of corruption that breed feare and terrour ; and though they be freed from the rule of sathan , yet not from his molestation and vexations by temptations . in a word , our whole state and condition in this world , is a state and condition of misery ; we are followed with many afflictions , so that there is not yet perfect redemption ; whether we look to body , soule , or state ; the body being subject to diseases , the soule to infirmities , the state to misery . but there is a day appointed for it . by a day wee are not to understand the time measured by the course of the sunne in 24. houres , but in the scriptures meaning , a day is a set time of mercy or judgement . as there was a solemne day , the fulnesse of time , for the working of the first redemption , so there is a solemn time set for the second redemption , when all the children of god shall bee gathered ; those that lye in the dust shall be raised ; and for ever glorified . it is the day of all dayes : that day that by way of excellency , is called that day in the scriptures , and the day of the lord. the day that we should thinke of every day ; especially in sicknesse and trouble , and crosses , and molestations , from the wicked world , and in sense of the remainders of corruption . there is a day of redemption to come , that will make amends for all . the frequent thoughts of that day would comfort us , and keepe us from shrinking in any affliction and trouble , it would move us to a carriage and conversation answerable to our hopes , and also it would helpe to fit us ; it would infuse a desire of qualification to be prepared for that great day . but how little of our time is spent in thoughts this way ? if we could oft thinke of the day of redemption , our lives would be otherwise , both in regard of gracious , as also of cōfortable carriage ; should we be disconsolate at every losse and crosse , at sicknesses , and the thought of death , when wee shall be turned into our first principle , the earth ? if wee did thinke of the day of redemption , when all shall be restored againe , all the decayes of nature and the image of god be perfectly stamped : the thought of this would make us goe willingly to our graves , knowing that all this is but a preparation for the great day of redemption . the first day of redemption , when christ came to redeeme our soules , and to give us title to heaven ; it was in the expectation of all good people before christ ; they are said to wait for the consolation of israel ; that was the character to know those blessed people by . and what should be the distinguishing character of gracious soules now , but to bee such as wait for the comming of christ ? how oft in the epistles of saint paul is it ? there is a crowne of righteousnesse for mee , and for all that wait for the appearing of christ . there was a yeare of iubile among the iewes every fifty yeares ; then all that were in bondage were set at liberty . so at this blessed iubile , this glorious day of redemption , all that are in bondage of death , and under corruption , shall be set at everlasting liberty . no question but the poore servants that were vexed with hard masters , they thought of the iubile , and those that had their possessions tooke away , they thought of the iubile , the day of recovering all . so let us oft thinke of this everlasting iubile , when we shall recover all that we lost , for ever to keepe it , and never to lose it againe as we did in the first creation . let us oft thinke of this day , it will infuse vigour and strength into all our conversa●ion . indeed to the ungodly , it is not a day of redemption , but a day of judgement , and the revelation of the just wrath of god , when their sins shall be laid open , and receive a sentence answerable . alas , there is such a deale of atheisme in the world , ( and the seeds of it in the best , unlesse it be wrought out daily ) that we forget the god of vengeance , and the day of vengeance . would men goe on in sinnes against conscience , if they thought of this last day ? it is impossible such cou●ses come frō this abhominable root o● atheisme , and unbeliefe ; fo● had they but a slight faith it would be effectuall to alter their course in some measure : therefore the scripture gives them the name of fooles ( though they would be thought to be the onely wise men . ) the foole hath said in his heart , there is no god : and what followes ? corrupt are they , and abhominable . the cause of all is , the foole hath said in his heart , he will needs force it upon his heart ; that there is no god , hell nor heaven , nor judgement ; thence come abhominable courses . grieve not the holy spirit of god whereby ye are sealed unto the day of redemption . from the consideration of all that hath beene formerly spoken of , the sealing of the spirit to the day of redemption , there ariseth these foure conclusions . first , that we may attaine unto a knowledge that we are in that state of grace . secondly , that upon knowledge of our state in grace for the present , we may be assured of our future full redemption . thirdly , that this assured knowledge is wrought by the spirit . fourthly , that the consideration of this assurance wrought by the spirit , is an effectuall argument to disswade from grieving the spirit . for the first , wee may know wee are in the state of grace : first , because the apostle would not have used an argument moving , not to grieve the spirit , from a thing unknowne or guessed at ; it is an ill manner of reasoning to argue from a thing unknowne . 2 again , sealing of us by the spirit , is not in regard of god , but our selves . god knoweth who are his , but we know not that we are his , but by sealing . 3 the scope of the scriptures indited by the spirit , is for comfort , the apostle saith so directly , and what comfort in an uncertaine condition , wherein a man knowes not but he may be a reprobate ? wherefore came our saviour into the world , and tooke our nature upon him ; why became he a curse for us , why hath he carried our nature into heaven , and there appeares for us till he hath brought us home to himselfe , but that he would have us out of all doubt of his love after o●ce by faith we have received him whence proc●●ded those commandements to beleeve , those checks of unbeleevers , the commendation of them that did beleeve , those upbraidings of doubting , as springing from unbeliefe : to what use are the sacraments , but to seale unto us the benefits of christ ? if upon all this we should still doubt of gods love , especially when besides the seali●g of the promises to us , we are sealed our selves by the spirit of promise . object . this is true if wee know we doe beleeve : answer . it is the office of the spirit , as to worke faith and other graces , so to reveale them to us : every grace of god is a light of it selfe , comming from the father of lights : and it is the property of light , not onely to discover ot●er things , but it sel●e too ; and it is the office of the spirit to give further light to this light by shining upon his owne grace in us : an excellent place for this is the 1 cor. 2. 12. wee have received the spirit that is of god , that wee might know the things that are freely given to us of god , in the mouth of two or three witnesses shall every thing bee confirmed : one witnesse is the spirit of man which knowes the things that are in man ; the other witnesse is the spirit of god , witnessing to our spirits that we are the children of god. here is light added to light , witnesse added to witnesse , the greater witnesse of the spirit to the lesse of our spirits : the apostle joynes them both together , my conscience bears me witnesse through the holy ghost . obje . mans heart is deceitfull . answ . but the spirit of god in mans heart is not deceitfull , it is too holy to deceive , and too wise to be deceived in this point of assurance : wee plow with the spirits heifer , or else we could not finde out this riddle : where there is an object to be seene , and an eye to see , and light to discover the object to the eye , sight must needs follow . in a true beleever , after he is inlightened , as there is grace to be seene , and an eye of faith to see , so there is a light of the spirit discovering that grace to that inward sight : in the bottome of a cleare river , a cleare eye sight may see any thing ; where nothing is , nothing can be seene ; it is an evidence that the patrons of doubtings have little grace in them , and much boldnesse in making themselves a measure for others . those that are b●se borne , know their mothers better than their fathers the church of rome is all for the mother , but the babes of christ know their father ; the remainder of corruption will indeed be still breeding doubts , but it is the office of the spirit of faith to quell them as they arise . we are too ready in time of temptation to doubt , we need not helpe the tempter , by holding it a duty to doubt ; this is to light a candle before the divell as we use to speake . question . may not there be doubtings where there is true faith , may not a true beleever be without assurance ? answ . there be three rankes of christians : first , some that are yet under the spirit of bondage , that like little children doe all for feare . secondly , those that are under the spirit of adoption , and doe many things well , but yet are not altogether free from feare ; these are like those children that are moved with reverence to obey their parents , and yet finde their commands somewhat irkesome unto them . the third are such as by the love of god shed into their hearts by the spirit of adoption , are carried with large spirits to obey their father , and herein like unto those children , that not onely obey , but take a delight in it upon a judgement that both obedience and the thing wherein they obey is good ; this we ought to labour for , but we finde many christians in the second ranke , many truely beleeve in christ by some light let into their hearts by the spirit of adoption , who are not yet fully assured of the love of christ . there is the act of faith , and the fruit of faith ; the act of faith is to cast our selves upon gods mercy in christ , the fruit of faith is in beleeving to be assured of this : we must know that faith is one thing , assurance another , they may have faith , and yet want a double assurance : first , assurance of their faith , being not able to judge at all times of their owne act , likewise , secondly , assurance of their state in grace , as in time of desertion and temptation : a soule at such a time casts it selfe upon christ , as knowing comfort is there to be had , though hee be not sure of it for himselfe : and this the soule doth out of obedience , though not out of feeling , as the poore man in the gospell , lord i beleeve , helpe my unbeliefe : the soule often times out of the deepe , cryes , and in the darke trusts in god and this is the bold adventure of faith , the first object whereof is christ held out in a promise ; and not assurance ; which springeth from the first act when it pleaseth god to shine upon the soule , and is a reward of glorifying gods mercy in christ by casting the soule upon his truth and goodnesse . assurance is gods seale , faith is our seale , when we set to our seale by beleeving , he sets to his seale , assuring us of our condition : we yeeld first the consent and the assent of faith and then god puts his seale to the contract : there must be a good title before a confirmation , a planting before a rooting and establishing , the bargaine before the earnest . some would have faith to be an over-powring light of the soule , wherby undoubtedly they beleeve themselves to be christ , and christ to be theirs : which stumbleth many a weake , yet true christian , for this is rather the fruit of a strong faith , then the act of a weake , which struggleth with doubting , untill it hath gotten the upper hand . true it is , there must be so much light let in to the soule , as the soule may relye upon christ , and this light must be discovered by the spirit , and such a light as shewes a speciall love of christ to the soule . and againe , it is true that we are not to take up our rest in the light , untill the heart be further subdued : as many are too hasty to conclude of a good condition upon uncertaine signes , before they have attained unto fuller assurance , but yet we must not deny faith where this strong assurance is wanting , so farre as to conclude against our selves ; if there be desires , putting on , to endeavour with conflict against the rising of unbeliefe , with a high prising of the favour of god in christ , so as to value it above all things . degrees doe not varie the kinde , weakenesse may stand with truth ; but where truth is , there will be an uncessant desire of future sealing . the second conclusion : we may upon the knowledge of our present estate in grace bee assured for the time to come : for this sealing is to the day of redemption ; that is , till we be put into full possession of what we now beleeve , and besides , sealing is for securing for the time to come , and our saviours promise is , that though he departed from them , yet the comforter should abide with them for ever , iohn 14. and why are we certaine of the favour of god to our comfort for the present , but that wee doubt not of it for the time to come ? faith and love , and these graces , they never faile finally , therefore when the scripture speakes of faith , it speakes of salvation by it for the present : as if a man should be in heaven presently so soone as hee beleeves . wee are saved by faith , say the scriptures . we are not yet saved ; but the meaning is , we are set by faith into a state of salvation . being put into christ by faith , we are risen with christ , and sit in hea●venly places with him . faith makes the things to come , present : and faith beleeves , that , neither things present , nor things to come , shall bee able to separate us from the love of god in christ so that our assurance is not onely for the present , but for the time to come . we are sealed to the day of redemption , and who can reverse gods seale , or gods act and deed ? grace is the earnest penny of glory : god hath made a covenant , and given earnest , he will not lose it , the earnest is never taken away , but filled up ; if wee be assured of grace for the present , we may be sure it shall be made up full in glory hereafter . if the spirit of christ be in us , the same spirit that raised christ from the dead , will raise us up likewise , and not leave us untill we be in full redemption , we shall awake , filled with his image . no opposition shall prevaile , god hath set us as a seale on his right hand to keep us , i and on his breast ( as the high priest had the twelve tribes ) to love us , and on his shoulder to support us . the marked and sealed ones in ezech. 9. and rev. 7. were secured from all destruction . if we be in christ our rocke , temptations and oppositions are but as waves , they may dash upon us , but they breake themselves . quest . why then do we pray for the forgivenesse of sinnes ? answer . we pray for a clearer evidence of what we have : secondly , as the end is ordained , so the meanes must be used : god doth and will pardon sinne , and therefore we must pray for pardon , as a meanes ordained . thirdly , prayer doth not prejudice the certainty of a thing : christ prayeth for that hee was most sure of , ioh. 17. i pray for them which thou hast given me , for they are thine . pregnant for the proofe of this point , is that of peter , wee are begotten againe to a lively hope , a hope of that life which maketh lively . oh but we are weake ! true , but wee are kept by the power of god : an inheritance is not onely kept for us , but we are kept for it . ob. but sathan is strong , and his malice is more than his strength ? answ . true , but we are kept as by a garison , wee have a guard about us . ob. all this is true , while faith holdeth out ; but that may faile ? answ . no , we are kept by the power of god through faith ; god keepeth our faith , and us by faith . ob. but the time is long betweene us and salvation , and many dangers may fall out ? answ . be it so that the time is long , yet wee are kept unto salvation , even untill the day of redemption : for the spirit by vertue of the covenant , puts the feare of god into our hearts , that we shall never 〈◊〉 from 〈◊〉 : god doth no● pr●mise what we shall doe of our selves , but what he will doe in us , and by us . thus the holy ghost putteth a shield into our hands to ward off all objections ; and helpes us to subdue the reasonings that are apt to rise within us against this blessed hope . so that this happy condition is not onely sure to us , but god hath assured us of it . gods gracious indulgence is such , he sees here wee goe through a wildernesse , and are molested every way , therefore hee would have us assured of a blessed condition to come . so good is god , hee doth not onely finde out a glorious way of redemption by the bloud of his sonne god-man , but hee acquaints us with it in the dayes of our pilgrimage . partly , that we may glorifie him , that he may have the praise before hand of what good hee intends us : for assurance of that blessed condition will stirre up our spirits to blesse god. what the thing it selfe would worke , faith workes the same in some measure . therefore saint peter , 1 pet. 1. blessed be god ( saith he ) who hath begotten us againe to a lively hope of an inheritance immortall , undefiled , that fadeth not away , reserved in the heavens . why doth he blesse god before we have it ? because we are as sure of it as if we had it : what is revealed before hand , is praised for before hand . god would have us assured , that he may have glory . partly to comfort us : for faith is effectuall to worke that comfort that the thing present would doe in some measure . what comfort would the soule have , if it should see heaven open , and it selfe entring into it , if redemption were at hand ? the same faith workes in some measure . what is more sure then the thing it selfe ? what more comfortable then faith in it ? when the israelites were in the wildernesse going to canaan , they had many promises that they should come to canaan , and many extraordinary helpes to leade them thither ; the pillar , and cloud , and angell : and god out of indulgence condescending to their weaknesse , gave them some grapes of canaan : hee put it into the minde of the spies to bring of the fruits . so god gives us some work of his blessed spirit , whereby he would have us assured , and sealed to the day of redemption . the third conclusion is this , that the spirit doth seale us . this cannot be otherwise , for who can establish us in the love of god , but he that knowes the minde of god towards us ; and who knowes the minde of god , but the spirit of god ? then am i sealed , when i doe not onely beleeve , but by a reflecting act of the soule , know i doe beleeve : and this reflection though it be by reason , yet it is by reason inabled by the spirit ; our spirits by the spirit onely can discerne of spirituall acts : it is not for us to know things above nature , without a cause above nature . none can know the meaning of our broken desires , so as to helpe us in our infirmities , but that spirit that stirred up those desires . againe , none knowes the grievances of our spirits , but our owne spirits , and the spirit of god , who knowes all the turnings and corners of the soule . who can mortifie those strong corruptions , that would hinder us in the way to heaven , but the spirit cloathing our spirit with power from above ? who purifieth the cōscience , but he that is above cōscience ? who can raise our spirits above all temptations and troubles , but that spirit of power that is above all ? the strength and vigour of any creature is from the spirits and the strength of the spirits of all flesh is from this spirit , whose office is to put spirit into our spirit . as god redeemed us with his bloud , so god must apply this bloud , that conscience may bee quieted . he onely can subdue the rebellion of our spirits , and soften our hearts , and make them fit for sealing . the spirit onely can so repo●t the mercy of god to our soules , as to perswade and worke our hearts to this assurance , otherwise we would never yeeld . for partly the greatnesse of the state is such , that none but god can assure : and partly the misgiving and unbeliefe of our heart is such , that none but god can subdue it . the thing being so great , and our deservings so little , being unworthy of the things of this life , much more of that eternall happinesse ; this cannot be done without the high and glorious spirit of god. how earnest and desirous then is both the father and the sonne to save us , that pleased to send such an orator and embassador as is equall with themselves to perswade us , to assure us , to fit us for salvation ? and how gracious is the spirit that will vouchsafe to have such communion with such poore sinfull spirits as ours ? and should not this worke upon our hearts a care not to grieve the holy spirit ? and so we come to the fourth conclusion . the fourth conclusion is , that the sealing of the spirit unto salvation , should be a strong prevailing argument not to grieve the spirit , that is , not to sinne : for sinne onely grieves the spirit . the grace of god ( saith paul to titus ) that bringeth salvation , christ appeared : and what is christ but grace ? christ appeared , and the free favour of god in christ , whereby wee are assured of salvation : which teacheth us , what to doe ? to deny all ungodlinesse and worldly lusts , and to live soberly , righteously , and godly in this present world . even the consideration of the benefits of christ , that are past ; such as came with christs first comming : but that is not all , verse 13. looking for that blessed hope , and the glorious appearing of the great god and our saviour iesus christ . the second comming of christ enforceth likewise the same care of holinesse . our conversation is in heaven , and not as theirs ( spoken of in the former verse ) whose end is damnation , whose belly is their god , who minde earthly things : no , we minde heavenly things , and these heavenly desires from whence sprung they , but from the certaine expectation of our saviour the lord iesus christ , who shall change our vile bodies , &c. that is , shall redeeme us fully even our bodies as well as our soules . it is an argument of force , whether we be not yet sealed , or be sealed : if not sealed , then grieve not him whose onely office it is to seale , entertaine his motions , give way to him , that he may have scope and liberty of working . set no reasons against his reasons , hearken to no counsell against his counsell , stand not out his perswasions any longer , but yeeld up your spirits to him , lest he put a period to his patience : he is long suffering , but not alwayes suffering : if he give us up to our own spirits , we shall only be witty to worke out our owne damnation : wee are not given up to our owne spirits , but after many repulses of this holy spirit : and at length , what now will not serve for an argument to perswade us , shall bee used hereafter as an argument to torment us . the spirit will helpe our spirits to repeate and recall all the motions to our owne good , that wee formerly put backe . we should thinke when conscience speakes in us , god speakes , and when the spirit moves us , it is god that moves us , and that all excuse will be cut off : answere will be , did not i tell you of this by conscience , my deputy ? did not i move you to this good by mine owne spirit ? take heed of keeping out any light , for light , where it doth not come in and soften , hardens : none so hard hearted , as those upon whom the light hath shined : there is more to be hoped from a man , that hath onely a naturall conscience , then from him , whose heart and spirit hath beene long beaten on : there is more to be hoped from a heathen pilate , than a proud pharisee . those that will not be sealed to their salvation , it is just with god that they should be sealed up to their destruction ; the soule without the spirit is darkenesse and confusion , full of selfe accusing and selfe tormenting thoughts : if we let the spirit come in , it will scatter all , and settle the soule in a sweet quiet . for those that have been sealed by the spirit , and yet not so fully , as to silence all doubts , about their estate : those should out of that beginning of comfort which they feele , studie to be pliable to the spirit , for further increase . the spirit scaleth by degrees : as our care of pleasing the spirit increaseth , so our comfort increaseth ; our light will increase as the morning light unto the perfect day . yeelding to the spirit in one holy motion , will cause him to leade us to another , and so on forwards untill wee be more deepely acquainted with the whole counsell of god concerning our salvation : otherwise if we give way to any contrary lust , darkenesse will grow upon our spirits unawares , and we shall be left in an unsetled condition , as those that travaile in the twilight , that cannot perfectly finde out their way . wee shall be on and off , not daring to yeeld wholly to our lusts , because of a worke of grace begun : nor yeeld wholly to the spirit , because we have let some unruly affection get too much strength in us ; and so our spirits are without comfort , and our profession without glory . we shall lye open to sathan , if he be let loose to winnow our faith : for if our state come to be questioned , wee have nothing to alledge but the truth of our graces : and if we have not used the spirit well , we shall not have power to alledge them , nor to looke upon any grace wrought in us , but upon those lusts and sinnes whereby wee have grieved the spirit ; they will bee set in order before us , and so stare us in the face , that wee cannot but fixe our thoughts upon them . and sathan will not lose such an advantage , but will tempt us to call the worke of grace in question : which though it bee a true worke , yet for want of light of the spirit to discerne it , wee cannot see it to our comfort . whereas if the spirit would witnesse unto us the truth of our state , and the sincerity of our graces ; we shall bee able to hold our owne , and those temptations will vanish . for those that the holy spirit hath set a clearer and stronger stampe upon , that doe not question their condition , they of all others should not grieve the spirit . a spirit of ingenuity will hinder them , and stirre up a shame in them to requite so ill , such a friend . nothing so ingenuous as grace : what is commendable in nature , is in greater perfection in grace . how doth the conscience of unkindenesse to a friend that hath deserved well of us , trouble our spirits , that we know not with what face to looke upon him ? and will not unkindenesse to the spirit make us ashamed to lift up our face to heaven ? benefits are bonds , and the greater favour , the stronger obligation ; now what greater favour is there , then for the spirit to renew us according to the image of god our glorious saviour : who carried the image of sathan before ? and by this to appropriate us unto god , to be laid up in his treasure , as carrying his stampe , and by this to bee separated from the vile condition of the world , although we carry in us the seeds of the same corruption that the worst doth , differing nothing from them but in gods free grace and the fruits of it . for god to esteeme so of us , that have no worthinesse of our owne , but altogether persons not worthy to bee beloved : as to make our unworthinesse a foile , to set out the freenesse of his love ; in making us worthy , whom he found not so . for the spirit by sealing of us to secure us in the midst of all spirituall dangers : and to hide us as his secret ones , that that evill one should not touch us to hurt us . these , as they are favours of an high nature , the more eare they require to walke worthy of them . we cannot but forget our selves , before wee yeeld to any thing against that dignity the spirit hath sealed us to . nature helped with ordinary education , moveth every man to carry himselfe answerable to his condition : a magistrate as a magistrate , a subject as a subject , a childe as a childe ; and we thinke it disgracefull to doe otherwise : and shall that which is disgracefull to nature , not be much more disgracefull to nature renewed , and advanced by the spirit ? and indeed as wee should not , so wee cannot grieve the spirit so farre forth as wee are renewed . our new nature will not suffer us to dissemble , to be worldly , to bee carnall , as the world is , wee cannot but study holinesse , we cannot but be for god and his truth , wee cannot but expresse what we are , and whose we are . it is impossible a man should care for heaven , that doth not care for the beginnings of heaven : hee cannot bee said to care for full redemption and glory , that doth not care for the spirit of grace : fulnesse of grace is the best thing in glory ; other things , as peace and joy , and the like , they are but the shinings forth of this fulnesse of grace in glory . againe , when the spirit assureth us of gods love in the greatest fruits of it , as it doth when it assureth this redemption : that love kindles love againe , and love constraines us , by a sweet necessitie to yeeld cheerefull and willing obedience in all things : there is nothing more active and fuller of invention , than love , and there is nothing that love studies more than how to please , there is nothing that it feares more than to discontent . it is a neate affection , and will indure nothing offensive , either to it selfe , or the spirit of such as we love : and this love the spirit teaches the heart , and love teaches us not onely our duty , but to doe it in a loving and acceptable manner . it carries out the whole streame of the soule with it , and rules all , whilest it rules , and will not suffer the soule to divert to by-things , much lesse to contrary . againe , these graces that are conversant about that condition which the spirit assureth us of , as faith and hope , are purging and purifying graces , working a suteablenesse in the soule , to the things beleeved , and hoped for : and the excellency of the things beleeved and hoped for , have such a working upon the soule , that it will not suffer the soule to defile it selfe . our hopes on high , will leade us to wayes on high , therefore whilest these graces are exercised about these objects , the soule cannot but be in a pleasing frame . it hath beene an old cavill , that certainty of salvation breeds security and loosenesse of life . and what is there that an ill disposed soule cannot sucke poyson out of ? a man may as truely say , the sea burnes , or the fire cooles : there is nothing quickens a soule more to cheerefull obedience , than assurance of gods love , and that our labour should not be in vaine in the lord ; this is the scriptures logicke and retoricke to inforce and perswade a holy life from knowledge of our present estate in grace . i beseech you by the mercies of god , saith saint paul : what mercies ? such as he had spoken of before . iustification , sanctification , assurance that all shall worke together for good , that nothing shall bee able to separate us from the love of god in christ : all duties tend to assurance , or spring from assurance . gods intendment is to bring us to heaven by a way of love , and cheerefulnesse ; as all his wayes towards us in our salvation , are in love . and this is the scope of the covenant of grace ; and for this end he sends the spirit of adoption into our hearts , that we may have a childe-like liberty with god in all our addresses to him . when he offers himselfe to us as a father , it is fit we should offer our selves to him as children ; nature teaches a child , the more he desires his fathers love , the more hee feares to displease him . and hee is judged to be gracelesse , that will therefore venture to offend his father , because he knowes he neither can , or will disinherit him . certaine it is , the more surely we know god h●th begotten us to so glorious an inherit●nce , the more it will worke upon our bowels , to take all to heart that may any way touch him : this wrought upon david , when the prophet told him , god hath done this & this for thee , and would have done more , if that had beene too little , it melted him presently into an humble confession . those that have felt the power of the spirit of adoption on their hearts , will both by a divine instinct , as also by strength of reason , be carried to all those courses wherein they shall approve themselves to their father . instinct of nature strengthened with grounds , will move strongly . to conclude this discourse , let christians therefore he carefull to preserve and ch●●ish the worke of assurance and sealing in them . 2 what god doth for us , he doth by grace in us , he wil preserve us that we shall not fall from him by putting the grace of feare into us , ier. hee will keepe us , but by what meanes ? the peace of god which passeth all understanding , shall guard our hearts . god maketh our calling and election sure in us , by stirring our hearts up to be diligently exercised in adding one grace unto another , and in growing in every grace , as 2 pet. 1. therefore wee must attend upon all spirituall meanes of growth and quickening : so shall you have a further entrance into the kingdome of iesus christ : that is , you shall have more evident knowledge of your entrance into the kingdome of grace here , and likewise into the kingdome of glory hereafter . those that doe not so , shall have no comfort either from the time past , for they shall forget they were purged from their sinnes , or from thoughts of the time to come , for they shall not be able to see things farre off . 2 if assurance be in a lesser degree , yet yeeld not to temptations and carnall reasonings : if our evidences be not so faire , yet wee will not part with our inheritance . coynes , as old groates , that have little of the stampe left , yet are currant . we lose our comfort many times , because wee yeeld so easily , because we have not such a strong and cleare seale of salvation as we would , to be born down that we have none at all , is a great weakenesse : exercise therefore the little faith thou hast in striving against such objections , and it will be a meanes to preserve the seale of the spirit . 3 because this sealing is graduall , we should pray as paul , ephes . 1. for a spirit of revelation , that wee may be more sealed : ( the ephesians were sealed , for whom paul prayes , and so the colossians ; yet ) that god would reveale to their spirits , more their excellent condition . there are riches of assurance ; the apostle would have them to labour not onely for assurance , but for the riches of it ; that will bring rich comfort , and joy and peace . times of temptations and tryall may come , and such as , if wee have not strong assurance , we may be sorely troubled , and call all into question . this may be the sad condition of gods own children , and from this , that in times of peace , they contented themselves with a lesser degree of this assurance and sealing . 4 lastly , bee watchfull over your owne hearts and wayes , that according to what you have now learned , you grieve not the spirit , for by it you are sealed ; intimating , that if in any thing wee withstand and grieve the spirit , we shall in so doing , prejudice our selves , and suffer in the comfort and evidence of our sealing . finis . notes, typically marginal, from the original text notes for div a68733-e3600 scope of the words . holy ghost called spirit , why . holy spirirt holinesse not onely an attribute in god , but the excellency of all h●s attributes . he is holy in mercy , in iustice , in goodnesse , &c. two desires in man by nature . foure things presupposed . the spirit in us . differēce of the spirits being in christ , and in us . how the spirit was in adam in innocency . how in carnall men . the holy ghost dwels not in us as in ordinary houses , but as temples . the holy spirit makes all holy , where ever he comes . the spirit a counsellor and comforter . we are prone to grieve the spirit . we should be carefull of grieving it . foure points observed . what it is to grieve the spirit . spirit grieved how . spirit considered as in himselfe , as in us . how the spirit worketh in us . ob. we intend not in sin , to grieve the spirit . an. we doe it in the cause . wherein we grieve the spirit . we grieve the spiri● by unkindnesse . ier. aggravation of sinnes of professors . sins against knowledg are such either , 1 directly . 2 indirectly . why voluntary sins grieve the spirit so much . exod. 20. sinnes against the second table in what respect they grieve most . gods method in dealing with sinners . some sins grieve more than other . eph. 5. 18. gal. 6. jer. 42. the spirit is grieved by sinnes against the gospell . slighting ordinances . the sinne of these times . by false judgment of things . when wee plot and contrive sinne , the spirit is grieved . and sinne having helpes to 〈◊〉 ●he 〈◊〉 . by caveling against the truth . neglect of prayer and dependance . overmuch worldly businesse . omission of duties . the spirit grieved in others , is grieved by neglects . contempt censures . by superiours . by inferiours . by ill example the spirit is grieved . how it may be knowne when the spirtt is grieved . issues of grieving the spirit . leaving us to our selves . grieving our spirits . quest . how far a childe of god may grieve the spirit . answ . gods children commit not the sin against the holy ghost . sinne against the holy ghost , what ? miscariage concerning the sin against the holy ghost . concerning others . concerning themselves . feare frees from three things . how to prevent grieving the spirit . give up our selves to the guidance of the spirit . gal. 2. to obey him perfectly . quest . answ . how to know the motions of the spirit . they raise higher . are constant . they change the heart . are seasonable . evidence themselves . orderly . dependant on god. to concurre with the spirits motions . cherish holy motions . give the spirit scope in his ordinances . isay 7. if the spirit 〈…〉 . take heed of lesser sinnes . looke to the first rise of sins . renew repentance . avoyd corrupt communication . object . answ . motives not to grieve the spirit . notes for div a68733-e6840 the sealing of christ . act. 20. 28 rom. 1. 4. christians are sealed . similie . for confirmation . distinction . 1 tim. 2. simile . similie . similie . appropriation . can. 6. psal . 4. psal . 73. estimation . ier. 2. 3. secresie . revel . 3. security . degrees of sealing . faith. sanctification . quest . answ . what goeth before this witnesse of the spirit . gal. 6. revel . 2. what accompanieth , &c. what followeth after this witnessing of the spirit . rom. 8. 16 33 &c. pro. 31. 6. redemption double . full redemption not yet . a day of redemption . the day of redemption ought to be thought on . day of vengeance to wicked . the first conclusion . rom. 9. ioh. 1. the second conclusion . col. 1. rom. 8. rom. 8. 11 psal . why we pray for forgivenesse of sinnes . 1 pet. 1. 3 , 4 , 5. why god assureth us of our salvation . for his glory . for our comfort . the third conclusion the fou●th conclusion t●t . 2. 11. 12. phil. 3. ●● it is an argument to them that are 1 not sealed . 2 those that are sealed either in a 1 lesser degree . those that are sealed in a higher degree . 1 ioh. 3. rom. 12. 2 sam. ●1 . 1. meanes . phil. 3. 2 pet. 1. 2 meanes . 3 meanes . col. 2. 2. 4 meanes . the mystery of christ in us, with the mystery of the father, word, and holy ghost or spirit, opened also, the parable of the rich man's flocks and herds, and the poor man's ewe-lamb, explicated. likewise, the way that christ takes to undo a man, and take away his life. together with a discovery of the neerness of christs coming, and of those glorious things which are to be fulfilled in these later days. set forth and published by ed. hide jun. hyde, edward, 1607-1659. this text is an enriched version of the tcp digital transcription a86947 of text r209351 in the english short title catalog (thomason e1372_4). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 239 kb of xml-encoded text transcribed from 103 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a86947 wing h3866 thomason e1372_4 estc r209351 99868234 99868234 169869 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is 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(eebo-tcp ; phase 1, no. a86947) transcribed from: (early english books online ; image set 169869) images scanned from microfilm: (thomason tracts ; 179:e1372[4]) the mystery of christ in us, with the mystery of the father, word, and holy ghost or spirit, opened also, the parable of the rich man's flocks and herds, and the poor man's ewe-lamb, explicated. likewise, the way that christ takes to undo a man, and take away his life. together with a discovery of the neerness of christs coming, and of those glorious things which are to be fulfilled in these later days. set forth and published by ed. hide jun. hyde, edward, 1607-1659. [14], 190 p. printed by ja. cottrel, for giles calvert, at the black spread-eagle at the west-end of pauls, london : 1651. ed. hide jun. = edward hyde. annotation on thomason copy: "may. 28". reproduction of the original in the british library. eng jesus christ -meditations -early works to 1800. christian life -early works to 1800. trinity -early works to 1800. holy spirit -symbolism -early works to 1800. god -knowableness -early works to 1800. a86947 r209351 (thomason e1372_4). civilwar no the mystery of christ in us, with the mystery of the father, word, and holy ghost or spirit, opened: also, the parable of the rich man's fl hyde, edward 1651 47998 116 0 0 0 0 0 24 c the rate of 24 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2007-07 robyn anspach sampled and proofread 2007-07 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the mystery of christ in us , with the mystery of the father , word , and holy ghost or spirit , opened . also , the parable of the rich man's flocks and herds , and the poor man's ewe-lamb , explicated . likewise , the way that christ takes to undo a man , and take away his life . together with a discovery of the neerness of christs coming , and of those glorious things which are to be fulfilled in these later days . set forth and published by ed. hide jun. rom. 10. 6 , 7 , 8 , 9. 2 sam. 12. 1 , 2 , 3 , 4 , 5 , 6 , 7. 1 joh. 5. 7 , 8. psal. 87. 1 , 2 , 3 , 4 , 5 , 6 , 7. isa. 6. 6 , 7. zech. 14. 20 , 21. zech. 5. 6 , 7 , 8 , 9. london , printed by ja. cottrel , for giles calvert , at the black spread-eagle at the west-end of pauls . 1651. to the reader . christian reader , before i was stirred up to set pen to paper in this following treatise , i found in my spirit such a contrariety to it , that i resolved within my self i would write no more . but within a little while after , i found the spirit of god to have such violent , strong , and powerful influence upon me , that i could not withstand it , but write . and besides , i had no peace and quietness in my spirit , till i had unloadened my spirit , and finished this work : for i had this dashed into my spirit , write . but no sooner was it dashed in , but i went and consulted with flesh and blood , and so questioned it , whether it was from the lord , or no . and after some further clearings of it up by the lord to my spirit , i was forced to lie down under the truth , power , and authority of it . within a while after , there were divers places of scripture given in unto me , with the minde , interpretation , and meaning thereof ; which i was to write , and which i have in this discourse inserted . two things therefore i do desire of you in the reading of this discourse : first , that you would not pass censure upon it , till you have thorowly examined and tried what is written , lest you pass sentence upon the truth , and so be found an opposer of it . the second is this : that you would not judge nor take that for error , that doth not sute with your judgements or apprehensions : this is the weakness of many professors in our age ; if their judgments and lights cannot comprehend a thing , they look upon that thing to be erroneous : they measure truth according to their capacity ; it is not truth no further then they can reach it : this very thing hath made many to withstand truth ; as for example , our priests and others , how often have they withstood truth , meerly upon this ground ! weigh what is written , ponder it in your heart and spirit : if you cannot comprehend what is written , be silent , do not resist it ; it may be , you may have a discoverie of that you never had before ; haply what is written , may meet with some of your hearts and spirits ▪ here are waters to the ancles , to the knees , to the loyns ; a river that cannot be passed over , a fountain that will never be dry ; waters to wade in , to swim in ; living waters , waters of life ; healing waters , pure waters ; waters to drown man in , to bury man in : do not despise these waters , wait on them ; you know not but that an angel from heaven may come down and put you into them , and involve you in them : there is one in this discourse , it may be , may meet with you ; if he doth , he will rob you of all your goods , wit , parts , gifts , understanding , knowledge , wisdom , power ; he will quite undo you , yea , take away your life . if you meet with one that doth this , do not forget to return praises to him ; wait , it may be you may have that great doubt resolved , christ in you , whom you have so much expected from heaven & from the deep : if you have , exalt the lord , not me . it may be , you may meet with some discoveries of the father , word and spirit , or water , blood and holy ghost , and of their several testimonies ; if you do , praise him that lives for ever and ever , not me . it may be , god may meet with you in a parabolical way and manner , as he did david , and make you pass sentence upon your self , in passing sentence upon another , and condemn you out of your own mouth that you have sinned ; if he doth , magnifie the lord , not me . it may be , jesus christ may steal like a theef into your hearts by this discourse , with greater power and glory then ever he hath done heretofore : if he doth , be sure to return praises unto him , not to me . it may be , god may make mention of rahab and babylon to you , in this discourse ; it may be he may call you to behold philistia and tyre , with ethiopia , & tell you that this man was born there : if he doth , admire the lord , not me . it may be , you may have a discoverie of that glory that is to be revealed in these latter days , and is in this discourse set down : who would resist and withstand therefore ? who would not wait , seeing there is no safety in resisting , but in patiently waiting ? then resist rather say , ah lord , there may be truth in this discourse , though i cannot comprehend it ; and it is madness in men , to withstand and speak evil of that they know not , nor are able to comprehend : reveal it , discover it , that i may praise thee ; then he will discover it to thee . here is no need of the sun , moon , stars , candle , and temple ; for the lord god almighty , and the lamb , are the temple thereof , and the glory of god did lighten them , and the lamb is the light thereof : and there shall be no night there , and they need no candle , neither light of the sun ; for the lord god giveth them light . i look for some to scoff , laugh , and jeer at me , and that which i have written ; to slight and scorn me , and what is written , as i am sure the priests and others will . do , slight , scorn , laugh and jeer at me and what i have written ; see what you will get by it in the end ; see what will be the issue of it . and i look for others to finde fault with me , and speak evil and reproach me , and be angry with me for what i have written . others i look should say that i go backward and forward in what i write , and contradict my self . i look that others haply should say , that i write scatteringly , meanly , and not learnedly , but poorly . i care not what they say , i weigh it not ; i desire to speak not in the eloquence of mans wisdom , but in the plainness of the spirit : and as for their scoffs , jeers , laughters , evil speakings , and reproaches , i weigh them not likewise ; they are my portion , i rejoyce in them all , if there were as many more of them : i shall and do count them my crown , and shall and do not think my self worthy of them . i know whom i have believed , whose i am ; not mens , not sins , not satans , but the lords , in the truth that is after godliness , edvv. hide junior ▪ chap. i. some sweet discoveries of christ in us , out of rom. 10. 6 , 7 , 8 , 9 , 10 ▪ vers . 6. but the righteousness which is of faith , speaketh on this wise : say not in thine heart , who shall ascend into heaven ? that is , to bring christ down from above . 7. or , who shall descend into the deep ? that is , to bring up christ again from the dead . 8. but what saith it ? the word is nigh thee , even in thy mouth , and in thy heart ; that is the word of faith which we preach , 9. that if thou shalt confess with thy mouth the lord jesus , and shalt believe in thine heart that god hath raised him from the dead , thou shalt be saved . in the thirtieth and one and thirtieth verses of the ninth chapter to the romanes , there are two nations spoken of ; that is to say , the gentiles and the jews . the gentiles were those which followed not after righteousness , yet had attained to righteousness , even the righteousness which is of faith : and the jews , otherwise israel , were those which followed after the law of righteousness , but had not attained to the law of righteousness . the first reason of it , is set down in verse 32. wherefore ? because they sought it not by faith , as the gentiles did , but as it were by the works of the law . the second reason of it , is , because they stumbled at that stumbling stone , v. 33. as it is written , behold , i lay in sion a stumbling stone , and rock of offence ; and whosoever believeth on him , shall not be ashamed . jesus christ is a great stumbling block , and rock of offence , to those professors that do not openly nor professedly , but , as it were , seek righteousness by the law . quest . but what is it to seek righteousness , as it were , by the law ? answ. it is to seek righteousness partly by believing , and partly by doing . those that do so , stumble at christ , and know not what to make of him , and are offended at him ; and , in the end , they split themselves against him , just as those glorious professors the scribes and pharisees did , by reason of their not knowing him . now in the first verse of the tenth chapter to the romanes , paul tells his brethren the jews what a hearty desire he had , and how he prayed that they might be saved : brethren , my hearts desire and prayer to god for israel is , that they might be saved . and the reason of this prayer , he tells them ▪ vers. 2. for i bear them record , that they have a zeal of god , but not according to knowledge . they were mighty zealous for god , but it did not proceed from true knowledge : as the scribes and pharisees were mighty zealous and strict in keeping the sabbath , praying , giving of alms , and the like ; but it proceeded not from a right knowledge , it did not proceed from a true principle . and there are many zealots in our days , oh how full of zeal they are for god , in praying , speaking , preaching , and the like ! but yet not agreeable to true knowledge . and the reason of this is in the third verse : for they being ignorant of gods righteousness , and going about to establish their own righteousness , have not submitted themselves unto the righteousness of god . as the not seeking righteousness by faith , keeps those from attaining to the law of righteousness , that follow after the law of righteousness : so ignorance of gods righteousness makes many go about to establish their own , and so by that means do not subject to god's righteousness . in the fourth verse , paul sheweth , that christ is the end of the law , for righteousness , to every one that believeth : which the glorious israelites , scribes and pharisees , follow after , thinking to be justified thereby . the righteousness of which law , moses describes in the fifth verse , that the man which doth those things shall live in them . which saying , satan , many times , makes use of against poor souls , thereby to stir them up to follow after the righteousness of the law : and he makes use of it thus : saith satan , if you do the things that the law commands you , you shall live by them : this is scripture saith the devil , if you perform the law , you shall live ; for there is life wrapped up , in keeping of the law : and poor souls set upon the keeping of it , and trouble , and perplex , and wear out themselves ; and the more they strive to keep it , the further off are they from keeping of it ; and the devils design in it , is , to keep poor souls from submitting to the righteousness of god ; the devil knowing well , that as many as are of the works of the law , are under the curse ; for it is written , cursed is every one that continueth not in all things that are written in the book of the law , to do them , gal. 4. 10 , 11. and that no man is justified by the law , in the sight of god , is evident : for the just shall live by faith , now in the 6. ver. which is that i intend to speak to , paul describes the righteousness of faith : but the righteousness which is of faith , speaketh on this wise , say not in thine heart , who shall ascend into heaven ? that is , to bring christ down from above , &c. the words are the voice of the righteousness which is of faith ; they are what the righteousness of faith speaketh : and there are in the words , these things to be considered : first , what faith is . secondly , what the voice of the righteousness of faith is . thirdly , what it speaks . fourthly , to whom it speaks . the first thing to be considered , is , what faith is ; that is , what the faith of christ is , as it is in the original . it is a supernatural divine work of god , upon the spirit , which enables the soul to believe above all that natural faith and hope that is in the soul , and above all fear and questionings , and against all grounds that are in the soul to the contrary : it is that which letteth us into god , into the righteosness of god ; it is the key that unloks the cabinet where righteousness is , and lets us in into the mysteries of the kingdom : gal. 3. 7 , 9. know ye therefore , that they which are of faith , the same are the children of abraham , and are blessed with faithful abraham . or , faith in this place may be taken for christ ; gal. 3. 23. but before faith came , we were kept under the law , shut up unto the faith which should afterwards be revealed . the second thing to be considered , is , what the righteousness which is of faith is . it is the righteousness which is by believing . but what is the righteousness which is by believing ? it is the righteousness of god . but you will ask me , what is that ? see in rom. 3. 25 , 26. whom god hath set forth to be a propitiation , through faith in his blood , to declare his righteousness , for the remission of sins that are past , through the forbearance of god ; to declare , i say , at this time his righteousness , that he might be just , and the justifier of him which believeth in jesus . his righteousness consisteth in this , in that he can remit sin , and yet be faithful ; in that he can justifie the ungodly , and yet be just : or the righteousness of faith is the righteousness of christ ; for faith is called christ , as i said before ; he is made of god unto us , wisdom , sanctification , justification , redemption , righteousness , and the like . but what is the righteousness of christ ? or in what doth the matter of it consist ? in the active and passive obedience of christ ; that is , in what he hath done and suffered for us . the third thing to be considered , is , what the voice of the righteousness of faith is , or what it speaketh . it speaketh these following things ; that is to say , say not in thine heart . that is , do not speak secretly . it speaks this to us , our readiness to speak that secretly , which haply we would not speak openly , that others may take notice of what we say . quest . but what should i not say in my heart ? answ. these two things following : first , who shall ascend into heaven ? what is that ? that is , to bring down christ from above . we are ready to speak it in our hearts , though not in our mouthes , who shall ascend into heaven ? we want christ ; he is not in our hearts ; surely he is in heaven ; and our souls are troubled with care for one to go up into heaven , to fetch him down into our hearts : o how we have endeavoured to fetch him down , by prayer and striving ! as i my self have done : o how i have gaped for him to come down from heaven into my mouth and heart , when i was many times praying ! and when i could do no good this way , i have been much inquisitive in my spirit for one to fetch him down from out of the skies , and out of the deep , into my heart . answ. 2. say not in thine heart , who shall descend into the deep ? what is that ? that is , to bring up christ again from the dead . for want of a feeling of christ within us , we are ready to say in our hearts , though not with our mouthes , who shall descend into the deep ? we conclude many times in our spirits , that either he is in the heavens , or in the deep . but first , we are carried out , with much care , for one to fetch him from above : and if jesus christ come not down from thence into our hearts , then we conclude he is not there , but in the deep ; and we are very inquisitive who shall fetch him from the dead . we think that either he is above us , or beneath us , among the dead in the grave , in hell . sometimes we think he is risen , and ascended above ; and sometimes we think that he is not . thus much for that which the righteousness of faith would have us not say . now we are to speak of that which the righteousness of faith saith . what is that ? first , the righteousness of faith saith , the word is nigh thee . but what word ? the word of faith , which we preach ▪ what word is that ? christ . why is he called the word of faith ? because he it is that begets faith in souls . the righteousness of faith saith , that word is nigh thee . oh that god would give us ears to hear : it is good news that the righteousness of faith speaks . we will hear thee what thou sayst , therefore speak , lord . the word is nigh , whom ? thee , us , them , him , her , all . friends , christ is nigh us ; he is on our right hand , and on our left hand ▪ though we see him not , job 23. 9. the word of god is nigh us . but why is christ called the word of god in scripture ? because , as the word of a man is that whereby a man expresseth himself , his minde : so christ is called the word of god in this respect ; he is the minde of the father expressed . that by which we know the minde of a man , is his words ; that by which we know the minde of god , is by his word . so that christ is the minde of god discovered ; the word is god made known , revealed : this word was god , and was with god , joh. 1. 1. christ is called the word of truth likewise in scripture : who hath begotten us to himself by the word of truth . but why is he called the word of truth ? because he begets truth in the soul . this word is nigh thee . how nigh me ? very nigh thee : deut. 30. 14. for the word is very nigh unto thee . where is it ? in thy mouth . i do not finde him there . though you do not , yet he is there . secondly , he is in thine heart . i do not feel him there , and therefore he is not there . that will not follow : he is there , though you feel him not : that jesus which you look for from above and beneath , is exceeding nigh to thee , even in thy mouth , and in thine heart ; he is as nigh as possible can be : he is not far from every one of us , acts 17. 27. we many times disquiet our selves for one to fetch him from above , and from the deep ; whenas , poor souls , our christ is within us . we are carried out after more sense then faith ; and that is the reason that we no longer then we feel christ to be in us , do conclude him to be in our hearts . the next thing to be enquired into , is , to whom the voice of the righteousness of faith speaketh . that is , to those , who , by reason of the want of feeling jesus christ within them , are carried out to enquire who shall ascend into the heavens , and who shall descend into the deep , to fetch christ from thence into their hearts : which were the jews , israel , and , in them , the saints : and the words indeed are spoken , to prevent all objections in them , and others , against this truth , christ in them . and there is not an objection that they can make , or that we and others can make , but it is there answered . the voice of the righteousness of faith speaks so fully to all objections , that i cannot but subscribe to the truth of what it saith , that christ is in me : i am forced to do it , by reason i have nothing to say against the truth ; though my base heart , together with the devil , is ready to question every truth of god , though it be never so plain . the words being explicated , there will arise naturally this corollary ; that is to say , that there is an aptitude in the spirits of those who feel not the lord jesus within them , to enquire who shall ascend into heaven , or who shall descend into the deep , to fetch christ from thence into their spirits , whenas christ is within them . this is clear from the words . the grounds of this doctrine are two : 1. ignorance . 2. unbelief . first , ignorance . we are ignorant of the omnipresencie of christ , that he is present in every place , and in our hearts , as in every place . i have heard many professors subscribe to this truth , but yet have denied it a truth in their particular souls . secondly , unbelief . we cannot believe that he is in our hearts : we will give christ a being in every place , but not in our hearts . the cause of unbelief , is ignorance : we are ignorant of this truth , christ in us , and therefore cannot believe it . if it be so , that there is a readiness in those who feel not the lord jesus in them , to enquire who shall ascend into heaven , and who shall descend into the deep , to fetch christ from thence into their hearts ; then say not in your hearts , who shall ascend , and who shall descend , to fetch christ from heaven and the deep , into your hearts : it is the voice of the righteousness of faith . why do you say so ? what is the reason of it ? because , saith the soul , i do not injoy him , nor possess him within me . how do you know that you do not injoy him ? because i feel him not : i should feel him within me , if he were there . poor soul , he may be within thee , though thou feelest him not ; and it is thy being carryed out after more feeling then faith , that blindes thine eyes . 2. if it be so , this may serve to discover what manner of spirit we are of ; it discovers the baseness of our spirits , that though the righteousness of faith saith , say not in your hearts , who shall go up into heaven , and who shall go down into the deep , to fetch christ from thence into our hearts ; yet we will say so , and do say so often in our hearts , though we have no ground to say so , seeing christ is within us . a second corollary from the words , is this : that that christ which we take care for , who shall ascend into the heavens , and who shall descend into the deep , to bring him into our hearts , is within us , even in our hearts . this is cleer from the words : they enquired , who shall ascend , and who shall descend , to bring christ into their hearts ; whenas he was within them . to prove this truth further , we shall bring divers places of scripture : see that in joh. 15. 4. abide in me , and i in you : he speaks to his disciples that were offended at his fleshly departure from them : and that in joh. 17. 23. i in them , and thou in me : and then that in 2 cor. 13. 5. examine your selves , whether ye be in the faith : prove your own selves : know ye not your own selves , how that jesus christ is in you , except ye be reprobates ? that is , unapproved , or rejected . as if the apostle should say , you are reprobates , if christ be not in you : and therefore he puts them upon trying & proving whether he be in them or no . and that in eph. 4. 6. one god and father of all who is above all , and through all , and in you all . and that in 1 joh. 4. ye are of god , little children , and have overcome them ; because greater is he that is in you , then he that is in the world ; speaking of christ , that he is in us , and is stronger then he that is in the world , which is the devil . it is very sweet to consider this well ; and the right consideration of it , will take away the fear that is many times in our spirits of the devil , and of christ not being in us . and that in gal. 2. 20. i am crucified with christ , nevertheless i live ; yet not i , but christ lives in me . i am crucified , and yet i live . this is a paradox , a strange thing : how can a man be crucified , and yet live ? the meaning of it is , he was crucified to the world , and lived to god . and in psal. 46. 5. god is in the midst of her ; she shall not be moved . friends , god will not suffer us to be moved away from the hope of the gospel , but will help , and that early , when a temptation seizeth upon us , because he is in the midst of us . and that in jerem. 14. 9. why shouldst thou seem to be as a man amazed with us , and as a mighty man that cannot save us ? they ask god this question ; yet , that is , though it be so , thou art in the midst of us , thou art neer to us , we are called by thy name : that is , we are thine , and therefore leave us not . just so , poor souls many times say to god , when he seems to their souls as a man amazed , and as one that cannot save them ; why art thou so , lord ? tell us the reason of it : notwithstanding this , thou art in the midst of us ; thou art ours , and we are thine ; we are called by thy name ; do not forsake us . and that in zeph. 3. 5. the just lord is in the midst thereof , ( speaking of his sanctuary : ) he will not do iniquity , that is , sin . friends , the holy lord is within us : see the fifteenth verse : the lord is in the midst of thee ; thou shalt not see evil any more . therefore , in the fourteenth verse , he calls upon his people to sing : sing , o daughter of zion ; shout , o israel ; be glad and rejoyce with all the heart , o daughter of jerusalem . is not this good news ? friends , why do ye not sing and shout for joy , seeing the lord is within you ? and in the seventeenth verse he speaks of the same thing : the lord thy god in the midst of thee ; or , he that is thy god , is in the midst of thee : he is mighty ; that is , he is strong ; he will save thee ; nothing shall hinder him , neither sin nor devils : he will rejoyce over thee with joy ; that is , he will spend his joy upon thee ; thou shalt have his joy ; he will love thee , and he will rest in that love ; he will lie down and take his ease in that love wherewith he hath loved thee : he will not onely rejoyce over thee with joy , but he will joy over thee with singing : he will sing and joy over thee ; thou shalt be the subject of his joy and rejoycing . now in the sixteenth verse it is said , in that day it shall be said to jerusalem , fear thou not , i am in the midst of thee ; and to zion , let not thy hands be slack ; that is , be not unbelieving . the reason why i mentioned all these places of scripture , was , that so the objections might be fully satisfied concerning this truth , christ in them . if it be so , that that christ which we take care for , who shall ascend into the heavens , and who shall descend into the deep , to bring him into our hearts , is within us , that is , in our hearts : then , friends , be peswaded of this truth , that christ is within you . but who is it that saith , that christ is within us ? the righteousness of faith and the scriptures say so , that he is in us , in the midst of us , nigh to us , even in our hearts . o glorious truth ! o excellent truth ! this is sweet , sweet . but you seem to make no difference between christ's being in all the world , and his being in the saints . yes but i do ; there is a great deal of difference . he is in all the world more generally ; he is in his saints more particularly . if it be so , then this may serve to discover this truth to us : o how pitiful ignorant many professors are of this truth , christ in them ! how ready are they to disclaim it , and put it away from them , and not to own it , by teason of their not knowing and ignorance of it ! friends , do ye believe it ? is it a truth to your souls ? then why do you not rejoyce and sing ? why are ye sad , seeing the lord god , in the midst of you , is mighty . if it be so , wait upon god , till he reveal his son in you . paul did not know christ to be in him , before god revealed him : when it pleased god to reveal his son in paul , then paul knew him to be in him . no man knows the son , but he to whom the father will reveal him : therefore desire the father to reveal him in you . if it be so , awake him not , till he please . cant. 3. 5. i charge you , o ye daughters of jerusalem , by the roes and hindes of the field , that ye stir not up , nor awake my love , till he please . and cant. 2. 7. he speaks of the like thing , we are ready to awake the lord , and stir him up , when he doth not please : we are not contented that he should awake when he pleaseth . if he doth not awake when we would awake him , and discover himself in us and to us , then we are discontented and troubled at it . the spouse chargeth the daughters of jerusalem not to do it , by the roes and hindes of the field : the meaning is , the spouse doth call the very dumb creatures to witness against stirrers up of christ ; and we are charged also not to do it . and therefore , friends , take heed , be patient ; wait , wait , till he is pleased to make known himself in you . if it be so , then take heed of conferring with flesh and blood , ( which is men , or the fleshly part of the soul ) when he doth please to reveal himself . this we are ready to do , and then immediately we question whether it be true or no , that he is within us . paul saith , gal. 1. 16 , that he consulted not with flesh and blood , when he had adiscovery of christ in him , whether it was true or no . if ye go to ask flesh and blood the truth of your discoveries , it will tell you , that all your discoveries of christ are false . have a care therefore of going to flesh and blood : so soon as ever you have a manifestation of christ in you , flesh and blood will make you question all your discoveries of christ ; and the reason is , because it is an enemy to the soul . if it be so , that christ is within us , then let us confess him with our mouthes ; this is our duty , to confess him : whom ? jesus christ . how confess him ? to be within us . where ? in our hearts . that which is required on our parts , is , i say , to confess him to be within us : that if thou shalt confess with thy mouth the lord jesus , he is in us ; it is so , it is no lye . whether we confess it , or no , this is the true saying of the righteousness of faith ; and therefore let us confess him . object . but , may some say , how shall i confess him , when i do not know whether or no he is in me ? whether you know , or do not know it , he is there . but i cannot acknowledge it , saith the soul . why cannot you acknowledge it ? because i do not feel him to be within me : nay , surely he is not within me . why do you say so ? what makes you say so ? what makes you think he is not within you ? i am such a vile wretch , saith the soul , so sinful , so ungodly ; my heart is so filthy , so vain , and that makes me conclude and think he is not within me : it doth not consist , saith the soul , with christs holiness , to be in such a vile unclean heart . answ. 1. to this i answer : what thou sayest , is a cleer argument to me , that he is in thy heart : for else , if he were not there , how camest thou to have such a discovery of the baseness of thy heart ? who gave it thee ? where hadst thou it ? deal seriously with me ; did not christ within thee , discover it to thee ? thou canst not have otherwise a discovery of thy heart , but by christ within thee . he that hath an ear to hear , let him hear . answ. 2. i answer to it thus : i can prove it to you , that he is in the worst of sinners : see in hos. 11. 9. i will not execute the fierceness of my anger , i will not return to destroy ephraim : for i am god , and not man , the holy one in the middest of thee . ephraim was as vile as could be , yea , as thou canst be : we shall see this , if we look into hos. 8. 11. because ephraim had made many altars to sin , altars shall be unto him for sin . idolatry is a great sin , in the account of god ; it is worse then witch-craft , and yet he committed it . and then that in hos. 8. 9. for they are gone up to assyria , a wild ass , alone by himself : ephraim hath hired lovers . and that in hos. 6. 10. i have seen a horrible thing in the house of israel ; there is the whoredom of ephraim . and so throughout all the chapters of hosea , the prophet discovers ephraims wickedness . and he was in paul the chiefest of sinners , before god revealed him in him ; gal. 1. 16. so that now i think your objections are answered . ( selah . ) answ. 3. and by way of answer to that , you do not know him to be in you , i say thus : that though you do not know him to be in you , yet you shall know him to be within you . see joh. 14. 20. at that day , you shall know that i am in my father , and you in me , and i in him . that day is to be understood when christ does send the comforter . and that in joel 2. 27 and ye shall know that i am in the middest of israel , and that i am the lord your god , and none else . the time is coming , yea , it is at hand , that you shall know christ to be in the middest of you , and to be your lord and god : you shall know him ; nothing shall hinder you from knowing of him , neither sin nor devils . o it is a good word of god , ( praised be god : ) you shall not onely know it , but god is willing to make it known , to reveal it . see that in col. 1. 17. to whom god is willing to make known christ in you the hope of glory : and all the promises in christ are yea and amen . he is very willing to do it . see that in zach. 2. 5. for i , saith the lord , will be unto her a wall of fire round about , and will be the glory in the middest of her : which is spoken of jerusalem , ver. 2. see likewise , gen. 45. 1 , 2 , 3 , 4. then joseph could not refrain himself before all them that stood by him , but he must discover himself to his brethren : for he had no power over himself . and he cryed , cause every man to go out from me . and there stood no man with him , while joseph made himself known to his brethren . and he wept aloud ; and the egyptians and house of pharoah heard . and joseph said unto his brethren , i am joseph : doth my father yet live ? and his brethren could not answer him : for they were troubled at his presence . and joseph said to his brethren , come neer me , i pray you . and they came neer . i am joseph your brother , whom ye sold into egypt . this joseph is a type of christ ; and his discovering himself to his brethren , is the manner that christ takes to reveal himself to his brethren . christ cannot many times refrain himself ; he cannot forbear , but discover and reveal himself to his brethren , that have sold him into egypt ; he must discover himself to his brethren , as joseph did : as joseph wept to see his brethren , so doth jesus christ to see his brethren ; he weeps aloud to see us ; yea , he weeps for joy to see his brethren , before he discovers himself to them ; and afterwards he saith , i am ioseph , i am your ioseph , one of your fellow-brethren ; doth my father yet live in you ? when christ speaks thus to the soul , the soul cannot answer him , because it is troubled at his presence . and as ioseph said to his brethren , come neer ; so christ bids us come neer . we are ready , when we have a discovery of christ , to stand afar off , and to be afraid of him ; and then christ saith , come neer ; as if he should say , why stand you a loof off ? come neer : and to encourage them to come neer , he speaks more plainly to them now , i am joseph your brother , whom ye sold into egypt ; but before he said , i am joseph , onely : and then the soul comes neer to christ . o how sweet this is ! christ shall not , no , will not , onely reveal himself ; but he can do no otherwise ; he cannot refrain himself ; and therefore christ saith unto them , be not grieved nor angry with your selves , that ye sold me into egypt : for god did send me before you , to preserve life . see how christ endeavours to take away all grief and anger from his brethren , by telling them that god sent him into egypt to preserve life . selah . so that confess him to be in you , though you do not feel him within you : yet if you believe he is in you , you may confess him : but what is it to confess him ? to confess him , is to acknowledge him come in the flesh , and come within you : 1 joh. 4. 2. hereby know yee the spirit of god : every spirit that confesseth that jesus christ is come in the flesh , is of god . 1 joh. 4. 15. whosoever shall confess that jesus is the son of god , god dwels in him , and he in god . confessing there , is acknowledging . phil. 2. 11. and that every tongue shall confess , that jesus christ is lord , to the glory of god the father . there is the same word . so that to confess him , is to acknowledge him . how ? thus : thou art within me ; i do subscribe to the truth of it , that it is so even so . but yet i cannot confess him , saith the soul . the word of faith is in thy mouth , to make thee to confess that christ is within thee , and to say , it is true , lord , as i have believed , thou art within me . there is the acknowledgement of the soul . there is not onely a confession of the mouth required of the soul , but a belief of the heart likewise , that god raised christ from the dead ; which i do intend a little to speak to . dead here is to be understood grave , hell , that state that jesus christ was in , of whom it was said , thou wilt not leave my soul in hell , neither wilt thou suffer thy holy one to see corruption , psal. 16. 10. it is not enough to confess christ to be within us , but to believe in our hearts that god raised him from the dead : if we would be saved , our faith must reach further then christ in us ; it must reach to the father also . see 1 pet. 1. 21. who by him do believe in god , that raised him from the dead , and gave him glory , that our faith and hope might be in god . see further in act. 13. 32 , 33 , 34. and we declare unto you glad tidings , how that the promise which was made to our fathers , god hath fulfilled the same unto us their children , in that he hath raised up iesus again , as it is also written in the second psalm , thou art my son , this day have i begotten thee . and as concerning that he raised him up from the dead , now no more to return to corruption , he said , i will give him the sure mercies of david . a faith that saves , that is , a faith that is accompanyed with salvation , is in god as one that raised christ from the dead : for there is in gods raising christ remission of sins , and justification from all things ( as sin , iniquity , and the like ) from which we could not be justified by the law of moses , act. 13. 38 , 39. and besides , to us , there is an imputation of righteousness , which was imputed to abraham , if we believe on him that raised up iesus our lord from the dead , who for this very end was raised from the dead , that is to say , for our justification , rom. 4. 24 , 25. god would have us believe in him ; as one that raised christ from the dead , because in gods raising christ , he raised us , through the faith of the operation of god , who hath raised him from the dead , and the uncircumcision of our flesh hath he quickened together with him , having forgiven us all trespasses ; blotting out the hand-writing of ordinances that was against us , which was contrary to us , and took it out of the way , nayling it to the cross ; and having spoyled principalities and powers , he made a shew of them openly , triumphing over them all . a glorious slaughter of all our enemies is to be seen , in gods raising christ from the dead . and then that in eph. 2. 5 , 6. in gods raising christ , we , though we were dead in sins , yet were quickened together with him , and were raised up together with him , and made to sit together in heavenly places , in christ iesus ; which was gods rich mercy and great love : and his end in it , was , that in the ages to come he might shew the exceeding riches of his grace , in his kindness towards us in christ iesus , eph. 2. 4 , 7. now god many times suffers us to have the sentence of death in our spirits , he suffers us to be pressed out of measure , beyond strength , insomuch that we despair of life , that we should not trust in our selves , but in god that raised the dead . quest . but you will ask me , first , how god raised christ from the dead . secondly , what it is to be believe it . answ. for the first , how god raised christ ; it was , 1. by the glory of the father , rom. 6. 4 , 9 2. by the spirit , rom. 8. 11. 3. by his mighty power , eph. 1. 20. the second thing to be enquired into , is , what it is to believe that god raised his son from the dead . there are divers sorts of faith spoken of in scripture : there is a believing from the relation of another , ioh. 4. 42. as the samaritans did , meerly upon the report of the woman , but afterwards they believed because they had seen christ : and there is a believing , as i said before , that is not accompanied with salvation ; which simon magus had : and there is a believing that is accompanied with salvation , heb. 10. 39. but we are not of them who draw back unto perdition , but of them that believe to the saving of the soul : this is the belief that is intended here . now that faith that saves ▪ is the faith of christ ; which consisteth in yeelding up hearty obedience and subjection to this truth , that god raised christ from the dead : we have obeyed from the heart , that form of doctrine that hath been delivered unto us , rom. 6. 17. this believing in god , that he raised christ from the dead , is nothing but a souls lying down under the power and authority of it , and saying , it is so , it is so , lord . lie down therefore under the power of this truth , that god raised his son ; say it is a truth , and thou shalt be saved : it is a truth , lord , it is even so ; thou art saved . quest . but you seem to make no difference between confession of the mouth , and belief with the heart . answ. yes but i do . faith in the heart believes this is a glorious truth , that god raised jesus christ from the dead , and that christ is within us ; confession with the mouth declares and publisheth nothing but what saith in the heart believes is truth . chap. ii. the parable of the rich man's flocks and herds , and the poor man's ewe-lamb , unfolded , out of 2 sam. 12. 1 , 2 , 3 , 4 , 5 , 6 , 7. vers . 1 and the lord sent nathan unto david : and he came unto him , and said unto him , there were two men in one city ; the one rich , and the other poor . 2 the rich man had exceeding many flocks and herds . 3 but the poor man had nothing save one little ewe-lamb which he had bought , and nourished up ; and it grew up together with him , and with his children : it did eat of his own meat , and drank of his own cup , and lay in his bosom , and was unto him as a daughter . 4 and there came a traveller unto the rich man ; and he spared to take of his own flock , and of his own herd , to dress for the wayfaring man that was come unto him , but took the poor mans lamb , and dressed it for the man that was come to him . 5 and davids anger was greatly kindled against the man ; and he said to nathan , as the lord liveth , the man that hath done this thing , shall surely die . 6 and he shall restore the lamb fourfold because he did this thing , and because he had no pity . 7 and nathan said unto david , thou art the man . in the first verse of this chapter , there is the lord sending nathan unto david , with a parable in his mouth : it was the lord that sent him unto david , and that put the parable into his mouth , to declare to david . from part of the first verse to the fifth verse , nathan makes known the parable . a parable , you know , is to be taken otherwise then is set down in the letter of it , and is much like an allegory . the first words of the parable are these : there were two men in one city ; the one rich , and the other poor . the city are the saints : see heb. 12. 22. but ye are come unto mount sion , and unto the city of the living god , the heavenly jerusalem , and to an innumerable company of angels . and eph. 2. 22. matth. 27. 53. rev. 21. 2 , the rich man is david , who had exceeding many flocks and herds . the poor man is christ : see eccles. 9. 15. there was a little citie , and few men in it ; and there came a great king against it , and besieged it , and built great bulwarks against it . now there was found in it a poor man , and he by his wisdom delivered the city . see likewise 2 cor. 8. 9. for ye know the grace of our lord jesus christ , that though he was rich , yet for our sakes he became poor , that ye through his poverty might be made rich . see psal. 34. 6. this poor man cried , and the lord heard him , and saved him out of all his troubles . and in another place he is called , the man christ jesus . now the rich man's and poor man's living in one city , was their enjoying each other , and having fellowship with each other , in the city of god . the rich man's flocks and herds , are those exceeding many spiritual blessings that god had blessed david with ; which are those blessings that god blesseth many of his people with : see ephes. 1. 3. blessed be the god and father of our lord jesus christ , who hath blessed us with all spiritual blessings in heavenly places in christ . the poor man's ewe-lamb is the beloved disciple of christ , as john was : see luke 13. 23. now there was leaning on jesus bosome one of his disciples , which jesus loved . this ewe-lamb the poor man bought with a price , even with that price he bought the rest of his people with : 1 cor. 6. 12. ye are bought with a price ; therefore glorifie god in your body , and in your spirits , which are gods . and then that in 1 cor. 7. 23. ye are bought with a price : be not ye the servants of men . jesus christ did not onely buy this ewe-lamb , but nourished it up himself , with the milk of himself ; it grew up together with him : that is , christ brought it up with himself , as he was brought up with the father : see prov. 8. 20. and it grew up with his children ; that is , with christ's children : who are those ? such that are of faith , and so are blessed with faithful abraham , and are gal. 3 : 7 , 9. those which are born of the free woman , that is , born after the spirit , or by promise . it did not grow up with christ alone , but with the rest of his children , who grew up with him . and it did eat of the poor man 's own meat , and of the poor man 's own drink ; which is christ himself . that which nourished the lamb , and which the lamb fed upon , was the meat and drink of christ , which is his flesh and blood . see in joh. 6. 53 , 54 , 55 , 56. then jesus said unto them , verily , verily , i say unto you , except ye eat the flesh of the son of man , and drink his blood , you have no life in you . whosoever eateth my flesh , and drinketh my blood , hath eternal life . for my flesh is meat indeed , and my blood is drink indeed . he that eateth my flesh , and drinketh my blood , dwells in me , and i in him . that which christ fed this lamb with , was life and spirit , which is his flesh and blood . o glorious food ! friends , it is the best food christ hath , or that he can feed a soul with . christ did not onely buy this lamb , nourish it up with himself , and with his children , feed it with his own flesh , and with his own blood ; but it must lie in his own bosom : his beloved disciple is so dear to him , that he will not have it lie out of his own bosom : and therefore he is said toca●ry the lambs in his own bosom , isai. 40. 11. he shall feed his flock like a shepherd : he shall gather the lambs with his arm , and carry them in his bosom , and shall gently lead those that are with young . and then he goes on with the parable : and it was unto him as a daughter , that is , as one of the daughters of jerusalem : see cant. 3. 10. he made the pillars thereof of silver , the bottom thereof of gold , the covering of it of purple ; the midst thereof being paved with love , for the daughters of jerusalem . speaking of solomon , who made himself a chariot of the wood of lebanon , verse 9. see luke 23. 28. but jesus turning to them , said , daughters of hierusalem , weep not for me , but weep for your selves , and for your children . this was spoken when jesus was a leading away to suffer . see that in cant. 5. 16. this is my friend , o daughters of jerusalem ; meaning christ . but what is a daughter of hierusalem ? it is a daughter of love and glory . nathan goes on further with the parable . and there came a traveller unto the rich man . this traveller is a wayfaring man ; and a wayfaring man is one that is here , and there , and everywhere ; an unstable and unsetled man . wayfaring men are often spoken of in scipture . see jer. 9. 2. o that i had in the wilderness a lodging place of wayfaring men , that i might leave my people , and go from them ! for they be all adulterers , and an assembly of treacherous men . and that in is . 35. 8. and an high-way shall be there , and a way ; and it shall be called the way of holiness : the unclean shall not pass over it , but it shall be for those : the wayfaring men , though fools , shall not erre therein . and that in ier. 14. 8. o the hope of israel , the saviour thereof in the time of trouble , why shouldst thou be as a stranger in the land , and as a wayfaring man , that turneth aside to tarry for a night ? this rich man spared to take of his own flocks , and of his own herds , to dress or make ready for the wayfaring man that was come to him , but took the poor mans lamb , and dressed it for the man that was come unto him . the taking of the poor man's lamb , and dressing it for the wayfaring man , is the doing of any thing that is sinful before god ; as david's slayingvriah the hittite , and taking the hittite's wife to be his , vers. 9. or a man offending his weak brother : see 1 cor. 8. 11 , 12. and through thy knowledge shall thy weak brother perish for whom christ died ? but when you sin so against the brethren , and wound their weak conscience , ye sin against christ . therefore he saith , vers. 9 , 10. take heed lest by any means this liberty of yours become a stumbling block to them that are weak . for if any man see thee which hast knowledge , sit at meat in the idols temple , shall not the conscience of him that is weak be by you emboldened to eat those things which are offered to idols ? the committing of any sin , is the slaying of the poor mans lamb for the traveller . after this , david's anger was greatly kindled against the man : and he said to nathan , as the lord liveth , ( that is , as sure as the lord liveth ) the man that hath done this thing shall surely die ; or , is worthy to die ; or , he is a son of death . this kinde of saying of david , is sutable to that , in a manner , in gen. 38. 24. and it came to pass about three months after , that it was told iudah , saying , tamar thy daughter in law hath played the harlot ; and also behold , she is with childe by whoredom . and iudah said , bring her forth , and let her be burnt . in this 2 sam. 6. 12. david sets forth what the rich man that had killed the poor mans lamb , shall restore : and he shall restore the lamb fourfold , according to the levitical law : see exod. 22. 18. because he did this thing , and because he had no pity , of the poor man's lamb . sutable to this , is that in psal. 109. 16. because he remembred not to shew mercy , but persecuted the poor and needy man , that he might even slay the broken in heart . now in the seventh verse of 2 sam. 12. nathan describes the man that took the poor mans lamb , and slew it for the traveller : and nathan said unto david , thou art the man that did this thing . see how all this while david condemns himself out of his own mouth ; and passeth sentence upon himself , in passing sentence upon another ; just as iudah did : see that fore-named place of scripture , in gen. 38. 25 , 26. when she was brought forth , she sent to her father in law , saying , by the man whose these are , am i with childe : and she said , discern , i pray , whose these are , the signet , and bracelets , and staff . and iudah acknowledged them , and said , she hath been more righteous then i , because i gave her not to shelah my son . and he knew her again no more . iudah condemned himself out of his own mouth , in condemning tamar ; as well as david did , in passing sentence upon the rich man : and he knew , after that tamar had shewed him the bracelets , signet , and staff , that he was the man that judged himself out of his own mouth . the parable being explicated , there will arise naturally these points of doctrine . the first is this , that nathan the prophet never went about any thing , but he was sent of god to do it . the second is this , that christ suffers that disciple whom he dearly loves , to be brought and nourished up with him , and to grow up together with christ , and with his children ; to eat of his own meat , and drink of his own drink , and lie in his own bosom , and to be unto him as a daughter . the third is this , that committing of any sin whatsoever , is the killing of the poor man's lamb . the fourth is this , that god many times speaks in a parabolical way and manner , to awaken poor souls out of the deep sleep of security and sin , by causing them unknowingly to pass an impartial sentence against themselves in the person of another ; that so they might be brought to unfeigned repentance . the fifth is this , that that which convinceth a soul of sin , is god's saying unto him , thou art the man . for the first , that nathan the prophet never went about any thing , but he was sent of god to do it ; this is clear from the words . he was sent from god unto david , to declare this parable unto him : he was sent from god to david , to tell him that the lord had put away his iniquity : he was sent of god to david , to speak nothing but what god had put into his mouth ; according to all the vision , so did nathan speak unto david , 1 chron. 17. 1 , 2 , 3 , 15. if it be so , then this may serve to discover those that go before they are sent , with this in their mouthes , the lord hath sent them ; whereas the lord hath not sent them : they tell the people so indeed , that the lord sent them to this place , and to that place ; whenas they should finde , if they would deal seriously with their own hearts , that it was their great livings that brought them thither . there are many that take upon them the apostles commission to preach , without power from above , meerly to get livings , to get a livelihood : what enquiring hath there been , and yet still is , among the priests , for fat benefices ! what asking ▪ each other is there amongst them , what is such a living worth , and such a living ; is it worth any thing ? is it a great one or not ? if it be a great one , then what laying of heads together amongst the priests , is there ; to get it ! and if it be a small living , rather then they will have none , they will have that . they make merchandise of the word . o how christ speaks of these priests , in matth. 23. 13 , 14 , 15 , 24 , 25 , 27 , 28. wo unto you , hypocrites ; for ye shut up the kingdom of heaven against men : for ye neither go in your selves , neither suffer ye them that are entring to go in . wo unto you hypocrites , who for a pretence make long prayers : you use vain repetitions , and think to be heard for your much speaking . wo unto you , ye hypocrites ; ye compass sea and land to make one proselyte ; and when he is made , you make him twofold more the childe of hell then your selves . when ye fast , ye are like the hypocrites , that are of a sad countenance : for they disfigure their faces . wo unto you , ye blinde guides , which strain at a gnat , and swallow a camel . well did isaiah prophesie of you , saying , this people draw nigh unto me with their mouth , and honoureth me with their lips , but their heart is far from me . but in vain do ye worship , teaching for doctrines the commandments of men . ye blinde leaders of the blinde ; if the blinde lead the blind , both shall fall into the ditch . ye can discern the face of the skie , but ye cannot discern the signes of the time . ye are graves that appear not , and the men that walk over them are not aware of them . wo unto you ; for ye lade men with burdens grievous to be born , and ye your selves touch not the burdens with one of your fingers . ye love the uppermost seats in the synagogues , and greetings . beware therefore , friends , of the leaven of the pharisees . wo unto you ; for ye make clean the outside of the cup and of the platter , but within ye are full of extortion and excess . ye are like ( saith christ ) whited sepulchres , which indeed appear beautiful outward , but are within full of dead mens bones , and of all uncleanness : ye outwardly appear righteous to men , but within ye are full of hypocrisie and iniquity : ye do what ye do , to be seen of men , and have glory of men . ye serpents , ye generation of vipers , how can ye escape the damnation of hell ? and the old prophets speak as much , if not more , against them ; that they prophesied in his name , whenas he sent them not : see jer. 14. 15. i am against the prophets , saith the lord , that steal my word every one from his neighbour , jer. 23. 30. o what picking and stealing by whole-sale , is there among the priests of our age , out of other mens books and writings , and from one another ! what patching up of sermons is there amongst them , of other mens experiences , and so preach them ! i have not sent these prophets , yet they ran ; i have not spoken to them , yet they prophesied , jer. 23. 21. they prophesie lyes , yea , they are prophets of the deceit of their own heart . jerem. 23. 26. the heads thereof judge for reward , and the priests thereof teach for hire , and the prophets thereof divine for money ; yet they will lean upon the lord , and say , is not the lord among us ? none evil can come upon us , mic. 3. 11. her prophets are light and treacherous persons , her priests have polluted the sanctuary , zeph. 3. 4. and it shall come to pass in that day , that the prophets shall be ashamed every one of his vision , when he hath prophesied ; neither shall they wear a rough garment to deceive , zech. 13. 4. you priests , and prophets , hearken to the word of the lord in mic. 3. 5 , 6. thus saith the lord god concerning the prophets that make my people erre , that bite with their teeth , and cry peace ; and he that putteth not into their mouthes , they even prepare war against them . therefore night shall be unto you , that ye shall not have a vision ; and it shall be dark unto you , that ye shall not divine : and the sun shall go down over the prophets , and the day shall be dark over him . and then that in jer. 24. 15. thus saith the lord concerning the prophets , behold , i will feed them with wormwood , and make them drink the water of gall : for from the prophets of jerusalem , is prophanes gone forth into all the land . they commit adultery , and walk in lies ; they strengthen also the hands of evil doers , that none doth return from his wickedness : they are all of them unto me as sodom , and the inhabitants thereof as gomorrah , ver. 14. see here what god threatens and speaks to you priests and prophets ; your judgement doth not linger , it is at the very door ; and god himself will exalt a poor despised people that shall do his work . behold i am against the prophets , saith the lord , that use their tongue , and say he saith . behold , i am against them that cause my people to erre by their lies , and by their lightness , yet i sent them not , nor commanded them : therefore they shall not profit this people at all , saith the lord , jer. 23. 31 , 32. there is a voice of the howling of the shepherds ; for their glory is spoyled : a voice of the roaring of young lions , for the pride of jordan is spoiled , zach. 11. 3. methinks i hear this voice , howl , o ye priests ; howl , o ye shepherds ; howl o ye prophets , that slay the flock of the slaughter , and hold your selves not guilty : and they that sell them say , blessed be the lord , for i am rich ; and their own shepherds pitty them not . three shepherds also i cut off in one month , and my soul loathed them , and their soul also abhorred me , zech. 11. 3 ▪ 5 ▪ 8. gird your selves and lament , ye priests ; howl , ye ministers of the altar : come , lie all night in sackcloth for the sinfulness of your doings , in changing your selves into angels of light , and ministers of righteousness . but they also have erred through wine , and through strong drinke are out of the way , the priest and the prophet have erred through strong drink , they are swallowed up of wine : they are out of the way through strong drink ; they erre in vision , they stumble in judgement , isa. 28. 7. from the prophet even unto the priest , every one dealeth falsly , jer. 6. 13. for both prophet and priest are prophane , yea , in my house have i found their wickedness , saith the lord , jer. 23. 11. and there shall be like people like priest : and i will punish them for their ways , and reward them their doings , hos. 4. 9. the priests said not , where is the lord ? and they that handle the law , knew me not : the pastors also transgressed against me , and the prophets prophesied by baal , and walked after things that do not profit . wherefore i will yet plead with you , jer. 2. 8 , 9. the prophets prophesie falsly , and the priests bear rule by their means , and my people love to have it so : and what will you do in the end thereof ? jer. 5. 31. hear ye this , o priests , and hearken , ye house of israel , and give you ear , o house of the king : for judgement is toward you , because you have been a snare to the people of god , hos. 5. 1. as troups of robbers wait for a man , so the company of priests murther in the way by consent : for they commit lewdness , hos. 6. 9. thus saith the lord , o priests , that despise my name ; and ye say , wherein have we despised thy name ? ye offer polluted bread upon mine altar , and ye say , wherein have we polluted thee ? mal. 1. 6 , 7. and now , o yee priests , this commandment is for you . if ye will not hear , and if ye will not lay it to heart , to give glory to my name , i will even send a curse , upon you , saith the lord , and i will curse your blessings , mal. 2. 12. the pastors are become brutish , and have not sought the lord : therefore they shall not prosper , and all their flocks shall be scattered , jer. 10 , 21. many pastors have destroyed my vineyard , they have troden my portion under foot , they have made my pleasant portion a desolate wilderness ; and being desolate , it mourneth unto me , jer. 12. 10 , 11. we be unto the pastors that destroy and scatter the sheep of my pasture , saith the lord . therefore thus saith the lord god of israel against the pastors that feed his people , ye have scattered my flock , and driven them away , and have not visited them : behold , i will visit upon you the evil of your doings , saith the lord , jer. 23. 1 , 2. and in another place he saith , i will require my flocks at your hands . object . but you will say , that you are no priests , and that i have no warrant to call you so . answ. that you are priests , will appear by comparing you with the priests under the law ; as , first , the priests under the law did wear holy garments , exod. 31. 10. so did and do you ; as copes , surplices , and the like . secondly , the priests office under the law , was to make atonement for sin by offering sacrifice , levit. 4. 20. levit. 14. 20. numb. 15. 25 , 28. this hath been and is the work of you priests , to offer sacrifice , to make atonement , peace , and reconciliation for sin . for this purpose you have prayed , and moved others to pray ; as i have heard some of you say to your hearers , make your atonement , peace , and reconciliation with god , by prayer , fasting , humbling your selves , and the like . thirdly , the priests under the law were to offer up sacrifice to take away sin , levit. 15. 30. so do you priests ; you pray , and fast , and humble your selves , and do this and that , to take away sin . fourthly , none but the high-priests , under the law , were to enter into the holy of holies , heb. 9. 6 , 7 , 25. so you say and hold now , none but you are to enter into the holy of holies , whenas there is a free way and passage made by the veil of christ , that is to say , his flesh , for all the saints to enter into the holy of holies . fifthly , the priests under the law lived by tythes , they had no other maintenance but tythes : so do you priests live upon that which was for the maintenance of the priests under the law , that served at the altar , which was tythes ; and so may fitly be called priests . it was a legal administration that they were under , therefore they were to live of the law : but those who are under the dispensation of the gospel , they live of the gospel ; that is , free , and can trust god for their maintenance . sixthly , the priests under the law were to interpret the law , neh. 7. 8. this hath been and is the work of you priests , to open the law , to press the people upon working for life , and to threaten judgement to drive to christ . son of man ▪ therefore prophesie against the shepherds of israel , prophesie and say unto them , thus saith the lord god unto the shepherds , wo be to the shepherds of israel that feed themselves : should not the shepherds feed the flocks ? ye eat the fat , and ye clothe you with the wooll : ye kill them that are fed : but ye feed not the slock . the diseased have ye not strengthened , neither have ye healed that which was sick , neither have ye bound up that which was broken , neither have ye brought again that which was driven away , neither have ye sought that which was lost , but with force and with cruelty have ye ruled them , ezek. 34. 2 , 3 , 4. his watchmen are blinde : they are all ignorant , they are all dumb dogs , they cannot bark , sleeping , lying down , loving to slumber . yea , they are greedy dogs , which can never have enough , and they are shepherds that cannot understand : they all look to their own way , every one for his gain from his quarter . come ye , say they , i will fetch wine , and we will fill our selves with strong drink , and to morrow shall be as this day , and much more abundant , isa. 56. 10 , 11 , 12. howl , ye shepherds , priests and prophets cry , and wallow your selves in the ashes , ye principal of of the flock : for the days of your slaughter and of your dispersions are accomplished , and ye shall fall like a pleasant vessel . and the shepherds shall have no way to flee , nor the principal of the flock to escape . a voice of the cry of the shepherds , and an howling of the principal of the flock shall be heard : i hear it , i hear it ; and others shall hear it : for the lord hath spoiled their pasture , jer. 25. 34 , 35 , 36. ye shepherds and priests , hear the word of the lord again , thus saith the lord god , behold , i am against the shepherds , and i will require my flock at their hand , and cause them to cease from feeding my flock , neither shall the shepherds feed themselves any more : for i will deliver my flock from their mouth , that they may not be meat for them . and as for his people , he saith , i will seek out my sheep , and will deliver them out of all places where they have been scattered in the cloudy and dark day , and will bring them to their own land , and feed them upon the mountains of israel by the rivers , and in all the inhabited places of the country . i will feed them in a good pasture , and upon the high mountains of israel shall their fold be : there shall they lie in a good fold , and in a fat pasture shall they feed ; i will feed my flock , and cause them to lie down , saith the lord . i will seek that which was lost , and bring again that which was driven away , and will binde up that which was broken , and will strengthen that which was sick . god will feed his flock himself , and cure them and heal them himself . ezek. 34. 9 , 10 , 11 , 12 , 13 , 14 , 15 , 16. if it be so , that the prophet nathan never went about any thing without a call from god ; then take heed of those that venter upon any thing without a call from god ; as there are many of our priests do : they preach and prophesie without a call from god : they have been at cambridge , and have taken their orders and degrees , and have been chosen by men to the work ; and they think that is a sufficient call from god . paul had not his ministery from man , nor by man , but as he was taught it by the revelation of jesus christ : and therefore these are false priests and prophets . there shall false prophets arise , that shall deceive many ; if it were possible , the very elect. if the priests in our age , were put to prove their call to the ministry , there would be found very few of them that could prove their call from god . beware therefore of these wolves ; take heed of the voice of strangers , lest they devour you : they will pretend that they are fearful of offending or troubling the consciences of gods people ; but if any child of god makes a scruple in his conscience of paying tythe , and that it is a trouble to his conscience to pay it , and he should , if he dist pay tythe ▪ sin against his conscience ; yet the priests will have it . what care they for offending the conscience of gods people ? how shall we live ▪ say they , else ? it is not conscience , say they , it is rather humor ; and besides , tythes is a civil right , and a soul need not scruple them , say they . this is a divelish cloak to cover the priests baseness . but we hope you would have us have a livelihood ? yes , ( god forbid else : ) work with your hands as the apostle saith , and live no more upon the sweat of other mens brows ; else you must fast , and not eat : see 2 thes. 3. 10. for even when we were with you this we commanded you , that if any would not work , neither should he eat . and if any man obey not our word by this epistle , note that man , and have no company with him , that he may be ashamed , ver. 14. we do work , they will say ; we sweat and take pains day and night for the good of peoples souls . but do you work with your hands , and set upon some manual calling or other ? i know you take a great deal of pains for to study and get by heart this mans and that mans writings , and to preach them in publike congregations , to get a living : but do you work as the apostles did with their hands ? obj. but it is said in scripture that the lord hath ordained that they which preach the gospel should live on the gospel ; and , do ye not know that they which minister about holy things , live of the things of the temple ; & they which wait at the altar , are partakers with with the altar ? or i onely and barnabas , have not we power to forbear working ? who goeth a warfare at his own charges ? who planteth a vineyard , and eateth not of the fruit thereof ? who feedeth a flock , and eateth not of the milk thereof ? say i these things as a man ? or saith not the law the same also ? for it is written in the law of moses , thou shalt not muzzle the mouth of the ox that treadeth out the corn . doth god take care for oxen ? or saith he it altogether for our sakes ? for our sakes , no doubt , this is written ; that he that ploweth , should plow in hope ; and he that thresheth in hope , should be partaker of his hope . if we have sown unto you all spiritual things , is it a great thing , if we shall reap your carnal things ? if others be partakers of this power over you , are not we rather ? 1 cor. 9. 6 , 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14. answ. i answer thus : it is true , that those that preach the gospel , should live by the gospel ; but you preach other mens books and writings : you preachers of the gospel ! what , you ambassadours of christ , and have not matter to speak from christ , but speak other mens experience ! neither , as i said before , had you your ministery from christ , nor by revelation , as paul had . if you had your ministery from christ , you would trust christ for a livelihood ; you would not first seek a living , and then go and preach the gospel . you cannot preach without other mens books , and therefore are not fit to preach the gospel . can you preach , all books being taken away from you save the bible , at any time when you are desired to do it ? can you preach twice every day of the week throughout the yeer , without other mens books ? if you cannot , you are not to live on the gospel : for ye are no true preachers of the gospel . secondly , i answer thus : though those that preach the gospel may live on the gospel , as paul and barnabas might ; yet , saith paul , we have not used this power , but suffer all things , lest we should hinder the gospel of christ , 1 cor. 9. 12. but i have used none of these things , neither have i written these things ( saith paul ) that it should be so done unto me : for it were better for me to die , then that any man should make my glorying void , 1 cor. 9. 15. what is my reward then ? verily , that when i preach the gospel , i may make the gospel of christ without charge , that i abuse not my power in the gospel , 1 cor. 9. 18. for your selves know how ye ought to follow us : for we behaved not our selves disorderly among you , neither did we eat any mans bread for nought , but wrought with labour and travel night and day ▪ that we might not be chargeable to any of you , 2 thess. 3. 7 , 8. let me see you priests do so : where is there such a spirit as paul had , among you ? o how you make the gospel of christ chargeable ! your reward is tythes ; but this was paul's reward , his preaching the gospel for nothing : he abused not his power in the gospel , as you do : he wrought with labour and travel night and day , that he might not be chargeable to any ; you are idle , and mad upon taking tythes . object . but you will say , we have done good , many of us , and converted souls , and are worthy of somewhat for our pains . answ. this was paul's reward , his preaching the gospel for nothing ; and it is a bigger reward then taking tythes . o that you would consider of it therefore ! if it be so , let us be sure to have a call from god for what we do . we do many things that we have no call for from god . o how sweet it is , when we do what we do from a call from god! we cannot take pleasure in any thing we do , unless we have a call from god to do it . we cannot warrant unto our selves safety and prosperity in going unto such a place , and such a place , and convert such a soul , without a call from god . we must not look that god should go with us , and be with us , in any enterprise , without a call from god . if we have a call for what we do , we may do what we undertake with cheerfulness , and may expect god to go with us , and be with us , and in us , to help us to do what he calls us to . quest . but , may some say , how shall we know whether we have a call to this or to that ? answ. you may know it by this , that is to say , by the power of god : if it be nakedly the power of god that carries you out to do this or that , and not any by-respect , or self-end , then you have a call from god . or you may know it by this : if you be called by god to do this or that , he enables you to do that which you are called to , sutable and according to his will . if it be so , then if god hath called any of you to teach , instruct , pray , and the like , to go to such a place , and do such a thing ; whatsoever he hath called you to , that do ; be not disobedient to the heavenly vision : follow the lamb whithersoever he calls you ; if it be to suffer , yet follow him ▪ if he bid thee go to such a one , and such a one , to tell him of his sinfulness , pride , baseness , hypocrisie , to convince him of his sin , though in a parabolical way and manner ; go , and the lord will be with thee . the next point of doctrine to be ▪ spoken to , is , that christ suffers that disciple whom he dearly loves , to be brought up and nourished with him , and to grow up together with him and his children ; to eat of his own meat , and drink of his own cup , and lie in his own bosom , and to be unto him as a daughter . this is clear from the words . if it be so , then this speaks the great love that christ hath to his beloved disciple . friends , what high love is here ! what , for his beloved disciple to be brought up and nourished with christ , and to grow up together with him ; to eat of christ's own meat which he eats of , and to drink of his own cup , that cup which he drinks in ! and moreover , to lie in his own bosome , and be unto him as a daughter ! greater love then this , can no man shew . what heart would not this love ravish and melt ! it speaks the heighth , length , bredth , and depth of love . lord , thou makest us amazed at it ; we cannot do any thing but wonder at it : we are not able to express it , and tell what it is , and how much it is : it is so vast , that when we look into it , we lose our selves in the apprehensions of it : we cannot declare it , but stand and admire , that he should suffer us to lie in the bosome of himself , who lay in the bosom of his father , and there drink of those brests of consolation that are in him , and to sit at his own table , and eat his own meat , and drink his own drink . o admirable ! o excellent ! and i appoint unto you a kingdom , as my father hath appointed unto me , that ye may eat and drink at my table in my kingdom , and sit on thrones , judging the twelve tribes of israel , luke 22. 29 , 30. if it be so , friends , then beg of christ to be one of his beloved disciples , that so you may be brought up and nourished with him , and grow up together with him , and with his children ; eat of his own meat , and drink of his own cup , and lie in his own bosome , and be unto him as a daughter of jerusalem . it is a high priviledge to be one of the beloved disciples of christ : for then we are interessed into all the glory of christ ; there is nothing that christ hath , but we have a share in : if we be his lambs , we are under his tender care and protection from the wolfs mouth . if it be so , then do not envie the poor lambs happiness ; that is to say , his being brought up and nourished with christ , and growing up together with him , and with his children ; his eating of christ's own meat , and drinking of christ's own cup , and lying in his bosome , and being unto him as a daughter . we are ready to envie another's happiness : because we are not as this man , and cannot do as this man , therefore we envie him : such a one hath notable parts , can write and preach ; he hath sweet enjoyments of god , knows much ; but i am poor , and enjoy nothing , and can do nothing : and because the soul cannot do as that man doth , therefore , through the baseness of the heart , and malice of the devil , it envies , speaks evil of , and reproacheth that man . i beseech you , therefore , take heed of speaking evil of the poor man's lamb , that is as dear to christ as the apple of his eye , lest you speak evil of , envie and reproach christ . that is indeed a beloved disciple of christ , which christ suffers to lie in his bosome , to eat of his own meat , and drink of his own drink , &c. therefore , beware , beware , take heed what you speak of a beloved disciple of christ . the next point of doctrine to be spoken to , is this , that the committing of sin is slaying the poor man's lamb . this is clear from the words . if it be so , that the committing of sin is the slaying the poor man's lamb , then , friends , take heed of sinning , of committing adultery , murder , fornication ; of offending a weak brother ; of being proud , high-minded , lifted up ▪ lest you kill the poor man's lamb . if it be so , then this may serve to discover what the killing of the poor man's lamb , or slaying the beloved disciple of christ ▪ is : it is the doing of any thing that is sinful before god ; all your unholy walkings , all your self-admirations , all your self-exaltations high conceit of your selves , self-applause , is the slaying the poor man's lamb . if it be so , let the poor man's lamb be tender in your eyes : it is tender in christ's eyes , let it be so also in yours . do you love it as christ loves it ? be you careful of offending , killing , slaying of it , as christ is : let it be dear to you , as it is to christ . the next point of doctrine to be spoken to , is this , that god many times speaks in a parabolical way and manner , to awaken a poor soul out of the sleep of security and sin , by causing him unknowingly to pass an impartial sentence against himself , in the person of another , that so he might be brought unto unfeigned repentance . this is clear from the parable . if it be so , then this may serve to discover the truth of this , how that god many times takes such a mystical way of speaking , that he makes the poor creature condemn himself , pass sentence upon himself in the person of another , as he made david . it makes me wonder at david's being caught by god , and what he said , when the prophet said unto him , thou art the man . friends , if you have committed adultery , murder , fornication , or some secret sin , or the like ; god hath a parabolical way and manner , to make you pass sentence upon your selves , in passing sentence upon others , if he intend good to you . there is no hiding of your sins ; god will finde them out . david little thought that he was the man the prophet spoke to , and that he passed sentence upon himself in the person of another . god can catch us , some way or other : if he intend good to our souls , he will shew us that we have sinned , as he did david , some way or other . if it be so , it speaks the wisdom of god . o how wise is our god , for our good ! though haply , we think him not to be so . o the depth of the wisdom of god! his ways are past finding out , in this thing , in convincing of sin in such a parabolical way . we many times speak against his wisdom and ways , because we do not comprehend them : there is no searching of his ways , they are past finding out ; the more we search into them , the more we lose our selves in them . the fifth doctrine is this : that that which convinceth a man of sin , is , gods saying unto him , thou art the man : this is cleer from the words . if it be so , then you that take your fill of sin , that commit sin with greediness ; when god comes to say to you souls , you are the men and the women that have sinned against him , what will you do then ? and you that are proud , self-conceited , high-minded , and the like ; god will finde you out , and discover to you , that you are the men and women that have sinned against him , and wronged your own souls . to confirm this doctrine , consider that in act. 2. 3 , 6. therefore , let all the house of israel know assuredly , that god hath made that same jesus , whom ye have crucified , both lord and christ ; whom they had crucified . when god had said unto them , that they were those which crucified christ , that they were the men which did it ; when they heard this , they were pricked in their hearts , and cryed out , what shall we do to be saved ? and in another place , it was ye that denyed christ in the presence of pilate , that denyed the holy one and just , and desired a murderer to be granted unto you : it was ye that killed the prince of life , whom god , raised from the dead , act. 3. 13 , 14 , 15. the god of our fathers raised up jesus , whom ye slew and hanged on a tree , him hath god exalted with his right hand , to be a prince and a saviour , to give repentance unto israel , and forgiveness of sins . when they heard that , they were cut to the heart , and took counsel to slay them , act. 5. 30 , 31 , 33. the apostles saying unto them in the spirit of christ , that they were those that slew christ , they were the men that did it ; that cuts them to the heart , and makes them take counsel to slay them . vvhen god speaks to a soul , thou art the man that hast sinned , that hast slain christ ; either he will cry out , vvhat shall i do to be saved ? or else he will inrage and take counsel against the people of god . the vvord of god is like a two edged sword , and will cut one way or other . if it be so , then o that god would say to you , as he did to david , you are the men and women , that have killed the poor mans lamb ! vve are ready , with the whorish woman , to wipe our mouthes , and say , vve have not sinned : but when god comes to discover sin , we shall see we have sinned , been proud , vaunted , and gloried in our selves what we have been , done , or can do ; that we have spoken honourable of those that admired us , and poor , and base , and contemptible , of those that did not admire us , and cry us up . chap. iii. the three witnesses in heaven with their testimonies ; and the three witnesses on earth , with their testimonies , explicated , out of 1 joh. 5. 7 , 8. vers . 7. for there are three that bear record in heaven , the father , the word , and the holy ghost ; and these three are one . 8 and there are three that bear witness in earth , the spirit , and the water , and the blood ; and these three agree in one . in the fifth verse of this chapter , there is a question propounded with an answer annexed to it . the question is this : who is he that overcometh the world ? the answer is this : but he that believeth that jesus is the son of god , this is he that came by water and bloud , even jesus christ ; not by water onely , but by water and blood . and it is the spirit that beareth witness of this . the reason is , because the spirit is truth . now these two verses which we are to speak to , are a reason of part of the sixth verse . there are in the first verse of the words , these things to be considered , first , who the witnesses are that bear record in heaven . secondly , what heaven is , in which they bear testimony . thirdly , what the witnesses records are . fourthly , what the witnesses oneness is . there are in the second verse of the words these things likewise to be considered , first , what earth is . secondly , who they are that bear witness in earth . thirdly , what their testimonies are . fourthly , how the witnesses agree in one . the first thing to be considered in the first verse of the words , is this : who the witnesses are , that bear record in heaven . they are three great mysteries , the father , the word , and the spirit ; the hugest mysteries that ever were ; which no natural eye can finde out : all the parts , learning , and gifts of men , are here lost : and besides , they are of such infinite vastness , that they swallow up all other mysteries whatsoever . the very marrow of godliness and christianity consists and lies hid in the knowledge of these three : it is the right understanding of these three , that makes the soul truly godly . all happiness and glory lie involved in these three , the father , word , and holy ghost . quest . but you will ask me , what is the father ? what is the son ? and what is the holy ghost ? answ. the father is god , the son the same god , and the holy ghost the same god ; though in a different manner . quest . but why is god called the father ? why the son ? and why the holy ghost ? answ. he is called the father , with respect to two creations : first , the old creation ; secondly , the new creation . first , he is called the father with respect to the old creation : he is the former , begetter , and framer of the heavens , and of the earth , and of the sea , and of every thing in the earth and in the sea ; that belongs to the old creation : for it is the proper work of god , as he is the father , to beget and create . secondly , he is called the father with respect to the new creation : he is the father , as he is the begetter of christ , psal. 2. 7. and as he is the begetter of souls to himself by the word of truth in the new creation , james 1. 18. as he is the begetter of us to a lively hope , by the resurrection of jesus christ from the dead , 1 pet. 1. 3. and as he is the begetter of us to himself by the gospel , 1 cor. 4. 15. he is called the word , first , with respect to the old creation likewise ; secondly , with respect to the new creation also . first , he is called the word , with respect to the old creation , as he is the thing begotten in the heavens , and in the earth , and in the sea , and in every thing in the heavens , earth , and sea : for there is nothing in them , but holds forth the power and wisdom of god , which is christ : see 1 cor. 1. 24. for it is the proper work of the son , to be begotten in the old creation . secondly , he is called the word , with respect to the new creation , as he is the thing begotten in us in the new creation ; as he is the life , power , and hope of glory within us , col. 1. 27. as he is our wisdom , justification , sanctification , redemption , and the like . for it is the proper work of the son , to be begotten in us . he is called the spirit , with respect to two things : first , as he is a discoverer and revealer of truth and glory to us , and in us , in the old creation : there is abundance of truth and glory to be seen there , which we see not , nor know : every thing of the old creation sets forth more or less glory . the heavens declare the glory of god , and the firmament sheweth his handy-work . and the devil keeps us from looking after the glory of god that shines forth in the things of the world . now it is the onely work of god , as he is the spirit , to discover and reveal that glory and truth that lies hid in every thing in the world . secondly , he is the spirit , as he is the revealer and discoverer of truth and glory in the new creation : there is no glory to be seen , without the spirit ; and there is no knowing of truth and glory , but by the spirit . we may seek to finde it out , and labour , and weary out our spirits , and yet not finde it . it is not the joyning of every mans learning together , can finde it out : truth indeed will put all learned rabbies to a non-plus . and so for the glory of god , it is unsearchable ; men cannot finde it out , though they joyn all their heads together . where is the wise ? where is the scribe ? where is the disputer of this world ? tell me what is glory of god , and what is truth . you cannot tell me : for , no man knows the minde of god , but god . now it is the onely work of god , as he is the spirit , to reveal and make known truth and glory to us and in us . again , he is called the spirit , as he is the leader of the poor creature into truth and glory , in the old creation . though god , as the spirit , discovers truth and glory to us in the old creation ; yet , friends , we cannot be led into it , but by the spirit : though we see never so much truth and glory shine forth in the old creation , yet we cannot enjoy it , without the spirit ; the spirit is that which leadeth us into the enjoyment of it , which is sweeter then the seeing of it . howbeit , when he the spirit of truth is come , he will guide you into all truth : for he shall not speak of himself ; but whatsoever he shall hear , that shall he speak ; and he will shew you things to come , joh. 16. 13. secondly , he is the spirit , as he is the guider of poor creatures into truth and glory , in the new creation . friends , if there be any truth and glory that you possess , the spirit guided you into it : for we are so ready to go out of the way of truth and glory , though it be discovered to us , that unless we had some one to guide us into truth and glory , we should miss of the enjoyment of it , though we see it . the second thing to be spoken to in the first verse of the words , is this : what heaven is , in which the witnesses bear record . heaven here , is the uncompounded and unmixt state of saints ; it is such an estate of glory in which saints shall be , as shall not be mixed or compounded with flesh . that state which we are now in , it is a mixt state of flesh and spirit ; but that state which we shall be in , in heaven , is a pure state of spirit and glory . the third thing to be enquired into , is , what the witnesses record in heaven is . in which , we shall consider four things . 1. what the father's report is . 2. what the word's report is . 3. what the holy ghost's report is . 4. how they witness . for the first , what the father's report is : the father's report is somewhat concerning the son . what is that ? see in 1 joh. 5. 9 , 10 , 11 , 12. if we receive the witness of men , the witness of god is greater : for this is the witness of god , which he hath testified of his son . he that believeth on the son of god , hath the witness in himself : and he that believeth not god , hath made him a lyer , because he believeth not the report that god gave of his son . and this is the report , that god hath given to us eternal life , and this life is in his son . he that hath the son , hath life ; and he that hath not the son of god , hath not life . see that in joh. 5. 32. there is another that beareth witness of me ; and i know that the witness which he beareth of me , is true . see verse 37. and the father himself which hath sent me , hath born witness of me . but what doth the father witness of christ ? see in matth. 3. 16 , 17. and jesus , when he was baptized , went up straightway out of the water ; and lo , the heavens were opened unto him , and he saw the spirit of god descending like a dove , and lighting upon him . and lo , a voice from heaven , saying , this is my beloved son , in whom i am well pleased . that which the father testifies of christ , is , that he is the messiah , the son of god ; and that he is well pleased with his son , and so with us , in his son . then that in joh. 8. 18. the father that sent me , beareth witness of me . what is that ? see vers . 12. then spake jesus again unto them , saying , i am the light of the world : he that followeth me , shall not walk in darkness , but shall have the light of life . god beareth record of christ , that he is the light of the world , that enlightens the world ; and that he that is a follower of christ , shall not walk in darkness , but shall have the light of life , that is , life's light ; that is , he shall have that light that is accompanied with life . see that in heb. 7. 17. for he testifieth , thou art a priest for ever after the order of melchizedek . the father testifieth of christ , that he is an everlasting priest , to make intercession for us , and to take away our sins . who is made , not after the law of a carnal commandment , but after the power of an endless life , that is , unlooseable and indissolvable life . the second thing to be enquired into , is , what the word's report is . 1. it beareth witness of the father . 2. of it self . first , it beareth witness of the father , that he sent his son to be the saviour of the world ; it testifieth what it hath seen and heard , in the father , and from the father , joh. 3. 32. the word testifieth of that good will , love , and grace , which it hath seen and heard to be in the father , towards the worst of sinners : the word beareth witness of the father , by its works that it did , that the father sent him into the world , to finish that great work of redemption and reconciliation . see joh. 18. 37. to this end was i born , and for this cause came i into the world , that i should bear witness unto the truth . every one that is of the truth , heareth my voice . secondly , it testifieth of it self . see joh. 8. 14 , 18. jesus answered and said unto them , though i bear record of my self , yet my record is true : for i know whence i came , and whither i go . i am one that beareth witness of my self , that i came from the father , and go to the father . object , but , may some say , christ saith in joh. 5. 3. if i bear witness of my self , my witness is not true : so that christ bearing witness of himself , is not true . answ. to this i answer ; if christ bear witness of himself alone , that is , without the father , and not as one sent from the father ; then indeed his witness is nottrue ; otherwise it is . the third thing to be enquired into , is , what the holy ghost's report is . the holy ghost's report , see in heb. 10. 15. whereof the holy ghost also is a witness to us : of which see in vers. 10. by the which will we are sanctified , through the offering of the body of jesus christ once for all . see likewise vers. 12. this man , after he offered one sacrifice for sins for ever , sate down on the right hand of god , from henceforth expecting till his enemies be made his footstoole . see vers . 14. for by one offering , he hath perfected for ever them that are sanctified . all which the holy ghost testifieth . and that in act. 5. 32. for we are his witnesses of these things , and so is also the holy ghost , whom god hath given to them that obey him . what doth the holy ghost witness ? see in vers . 30 , 31. the god of our fathers raised up jesus , whom ye slew and hanged on a tree . him hath god exalted with his right hand , to be a prince and a saviour , for to give repentance to israel , and forgiveness of sins : of which the holy ghost is a witness . now the holy ghost beareth witness by cloven tongues , that christ is exalted . see act. 2. 3 , 4 , 33. and there appeared unto them cloven tongues like as of fire , and it sate upon each of them . and they were all filled with the holy ghost , and began to speak with other tongues , as the spirit gave them utterance . therefore , being by the right hand of god exalted , and having received of the father the promise of the holy ghost , he hath shed forth this which you now see and hear . the fourth thing to be inquired into , is , how the father , word , and holy ghost witness . they witness immediately , that is , without means . the next thing to be inquired into , is , how the father , word , and holy ghost , are one . they are one in substance , in being ; they are one pure essence and person . he doth not say , they agree in one ; but , are one . if it be thus , then this may serve to discover what these three witnesses in heaven are ; they are the father , word , and holy ghost ; three immediate , true , and strong witnesses . it is written in the law , that the testimony of two witnesses is true ; much more the testimony of three . what greater testimony can there be in heaven , then the testimony of three ? the father bearing testimony of the son , and the son of the father , and the holy ghost of both ; all three witnessing grace and love , to our spirits , that we are theirs , and they ours . job saith , also now behold , my witness is in heaven ; ( speaking of the father , son , and holy ghost in unity ) and my record is on high , that is , in the high places , job 16. 19. it shall be established for ever , as the moon , and as a faithful witness in heaven : selah : speaking of davids throne . so psa. 37. the witnesses in heaven are such as are faithful . now a faithful witness will not lye , prov. 14. 5 , 25. if it be so , then desire god to open the temple of the tabernacle of the testimony in heaven to you . rev. 15. 5. it is said , when the temple of god was opened in heaven , there was seen in the temple the arke of his testament ; and there were lightnings , and voices , and thunderings , and an earthquake , and great hail , rev. 11. 19. friends , when god comes to open his temple in heaven , then we shall see the ark of his testament , and lightenings , and voices , and thunders , and an earthquake , and great hail fall upon the man of sin in us . if it be so , then this may serve to discover what the mystery of the father , son , and holy ghost or spirit is ; that they are three , and yet one ; one , and yet three : that the father is one , the son another , and the holy ghost another ; and yet the same ▪ god variously come forth . so that unity brancheth forth it self into variety , and variety into unity : the father is not limited to unity , but spreads forth himself into diversi●y . if it be so , then this may serve to discover the vanity and blasphemy of those that hold that christ and the spirit are meer creatures , and not the most high god ; for it is cleer from what hath been spoken , that they are the most high god in unity ; and the father , son , and spirit differ not , but in their several makings forth ; all are but one , eternal , wise , immortal , and invisible being . and the reason why people fall into such gross absurdities , is , because they are ignorant of this mystery : he that sendeth , and he that is sent ; he that gave the holy ghost , and the holy ghost that was given ; he that speaketh of himself , and he that speaketh not of himself ; he that teacheth , and he that is taught ; he that gives , and he that receiveth ; he that is the giver , and he that is the gift ; he that prayeth , and he that offers up prayer , are all but one incomprehensible being ; and therefore christ saith of the father and himself , that they are one : i and my father are one . till we come to understand things thus , we shall miss of the truth , and run into a thousand errours . thus much for the first verse of the words . the first thing to be considered in the second verse of the words , is , what earth is , in which the water , blood , and spirit witness . earth is the mixt and compounded state of saints , in which they live in this life ; which is an estate part of flesh , and part of spirit ; part fleshly , part spiritually : in which state , there is such a lusting and fighting of the spirit against flesh , and flesh against the spirit , that a saint cannot do many times the things he would , but is led captive into the law of sin . the second thing to be considered in the second verse of the words , is , who they are that bear witness on earth . they are three ; the spirit , vvater , and blood . but you will ask me , vvhat the spirit is , what the vvater is , and what the blood is . the spirit is god , and the lord is that spirit . now god is the spirit ( as i said before ) in reference to the discovery of truth , and leading into truth : or , he is called the spirit , in respect of his omnipresency , or because of its invisibility : a spirit cannot be seen . the second thing to be spoken to , is , vvhat the vvater is . it is that which came out of the side of christ , when one of the souldiers with a spear pierced his side . the third thing to be spoken to , is , vvhat the blood is , that beareth witness in earth : it was that likewise which issued out of christ's side . see both these in joh. 19. 34. the next thing to be considered in the words , is , vvhat the vvitnesses testimonies in earth are : and in this , there are these three things to be considered : 1 vvhat the witness of the spirit is . 2 vvhat the witness of vvater is . 3 vvhat the witness of blood is . 4 how they witness . the first thing to be inquired into , is , vvhat the witness of the spirit is , or what it testifieth . it testifies of christ : see joh. 15. 26. but when the comforter is come , whom i will send unto you from the father , even the spirit of truth which proceedeth from the father , he shall testifie of me , and make known me : i say , the spirit testifies of christ ; it witnesseth christ to the soul . 1 it testifies of the sufferings of christ . 2 of the glory that should follow those sufferings . first , it testifieth the sufferings of christ ; it witnesseth them to the soul ; it makes known what christ hath suffered , and the fruit of those sufferings ; and witnesseth the truth thereof to the soul , 1 pet. 1. 11. secondly , it testifies of that glory which should follow those sufferings . vvhat is the glory ? that glory which jesus christ is in at the right hand of the father . vvhat is that ? see in joh. 17. 5. and now , o father , glorifie me with thine own self , with the glory which i had with thee before the world was ; which was with his own self . now the spirit testifies of that glory , and witnesseth it to the soul . there is always glory following after affliction ; and the more affliction , the more glory : our light afflictions , which are but for a moment , are not worthy to be compared with that glory which is to be revealed in us . all which the spirit testifies . the next thing to be considered , is , vvhat vvater witnesseth . it witnesseth mystically sanctification , purity , vvashing , cleansing , doing away sin . the third thing to be considered , is , vvhat blood witnesseth . it witnesseth salvation , redemption , justification , life , though in a mystical sence . object . but , may some say , how can vvater witness sanctification , washing , cleansing of the soul ? and how can blood witness salvation , justification , and the like , seeing the vvater and blood of christ was long since spilt upon the ground ? answ. i shall answer this , by asking another question : how did abel , being dead , speak ? rev. 11. 4. the fourth thing to be inquired into , is , how the spirit , vvater , and blood witness . they witness mediately , that is , by means . the last thing to be inquired into , is , how the spirit , vvater , and blood agree in one . thus : they witness to one thing : what the spirit witnesseth , that vvater witnesseth ; and what vvater witnesseth , blood witnesseth ; and what vvater and blood witness , that the spirit witnesseth , which is love . if it be thus , then this may serve to inform us of this truth , that god hath not left us without three vvitnesses in earth : god would not have us be without three , by reason that he tenders us so much : he knows our frailties , that we are ready to be set upon by satan , and to sink in our spirits for want of vvitnesses : he hath given us three , to confirm us , and establish us , in our mixt state of flesh and blood , lest we should be discouraged , and so faint away in our spirits , because of those corruptions and flesh which are within us : he hath given us his own spirit , and his own vvater and blood , to bear witness to our souls of loving kindness and mercy , sanctification , pardon of sin , righteousness , and the like . if it be thus , then do not say you shall not be sanctified and made clean : vvater witnesseth sanctification , and purity to the soul . do not say you are not , nor shall be justified , that your sins are not pardoned : blood speaks it , that your sins are pardoned , and you justified . if it be thus , then set to your seals to that which the spirit , vvater , and blood testifie : the not receiving what they witness , is the cause of abundance of trouble , and sinkings of the spirit . listen therefore what vvater and blood , or rather the spirit in water and blood witnesseth , and it will force you to submit to its testimonies ; and those that have received their testimonies , have set to their seals that god is true . chap. iv. some sweet discoveries of those glorious things that are spoken of the city of god ; out of psal. 87. 1 , 2 , 3 ▪ 4 5 , 6 , 7. vers . 1. his foundation is in the holy mountains . 2. the lord loveth the gates of sion , more then all the dwellings of jacob . 3. glorious things are spoken of thee , o city of god . selah . 4. i will make mention of rahab and babylon to them that know me ; behold , philistia , and tyre , with ethiopia : this man was born there . 5. and of zion it shall be said , this and that man was born in her : and the highest himself shall establish her . 6. the lord shall count when he writeth up the people , that this man was born there . selah . 7. as well the singers as the players on instruments , shall be there : all my springs are in thee . there are in the first verse of this psalm , these things to be considered : first , what is meant by foundation here . secondly , whose this foundation is . thirdly , where this foundation is . fourthly , what the holy mountains are in which the foundation is . the first thing to be enquired into , is , what is meant by foundation here . it is meant christ ; he is a saints foundation , upon which he builds , or is built . we are built upon the foundation of the apostles and prophets , jesus christ himself being the chief corner-stone . it is not any thing that a believer builds upon , but jesus christ . as a wise master-builder , ( saith paul ) i laid the foundation , christ : for other foundation can no man lay , then that is laid , jesus christ . now if any man build upon this foundation , gold , silver , precious stones , wood , hay , stubble , which are false doctrines and principles ; every mans work shall be made manifest : for the day shall declare it , because it shall be revealed by fire ; and the fire shall trie every mans work , of what sort it is ▪ if any mans work abide , which he hath built thereupon , he shall receive a reward . if any mans work shall be burnt , he shall suffer loss ▪ but he himself shall be saved ; yet so as by fire , 1 cor. 3. 10 , 11 , 12 , 13 , 14 , 15. the second thing to be enquired into , is , whose this foundation is . it is god's foundation , of god's own laying in the mountains : behold , i lay in zion for a foundation , a stone , a tried stone , a sure foundation , isai. 28. 16. and in another place it is said , that the foundation of god standeth sure , 2 tim. 2. 19. the third thing to be enquired into , is , where this foundation is : that is to say , in the holy mountains . what is meant by the holy mountains ? see dan. 9. 16. o lord , according to all thy righteousness , i beseech thee , let thine anger and thy fury be turned away from thy city jerusulem , thy holy mountain ; because , for our sins , and for the iniquities of our fathers , jerusalem and all thy people are become a reproach to all that are about us . and that in joel 3. 17. so shall ye know that i am the lord your god , dwelling in zion my holy mountain : then shall jerusalem be holy , and there shall be no strangers pass thorow her any more . so that the holy mountain is the city jerusalem ; it 's zion : god hath laid his foundation in jerusalem , in zion , for zion to build upon . the lord loves the gates of zion more then all the dwellings of jacob . there are in this verse these things to be considered : first , what the gates of zion are . they are those that open into zion , that give an entrance into zion , that let us into zion . it is the property of a gate to let in into some place or other : so the gates of zion are those which give us an admittance into zion . the second thing to be enquired into , is , what the dwellings of jacob are . they are these : they dwelt upon somewhat that was not god ; they dwelt upon wickedness , as those that know not god do : see job 18. from vers. 6 of this chapter , to vers. 21. yea , the light of the wicked shall be put out , and the spark of his fire shall not shine ; the light shall be dark in his tabernacle , and his candle shall be put out with him : the steps of his strength shall be straightned , and his own counsel shall cast him down . for he is cast into a net by his own feet , and he walketh upon a snare . the grin shall take him by the heel , and the robber shall prevail against him . the snare is laid for him in the ground , and a trap for him in the way . terrours shall make him afraid on every side , and shall drive him to his feet . his strength shall be hungerbitten , and destruction shall be ready at his side . it shall devour the strength of his skin ; even the first-born of death shall devour his strength . his confidence shall be rooted out of his tabernalce , and it shall bring him to the king of terrours . it shall dwell in his tabernacle , because it is none of his : brimstone shall be scattered upon his habitation . his roots shall be dried up beneath , and above shall his branch be cut off . his remembrance shall perish from the earth , and he shall have no name in the street . he shall be driven from light into darkness , and chased out of the world . he shall neither have son nor nephew among his people , nor any remaining in his dwellings . they that come after him , shall be astonied at his day , as they that went before were affrighted . surely such are the dwellings of the wicked , and this is the place of him that knoweth not god . then that in psal. 55. 15. let death seise upon them , and let them go down quick into hell : for wickedness is in their dwelling , and among them . now the lord loves the gates of zion , the outward part of zion , the entrance of zion , more then jacob's dwellings : he cannot endure dwelling places where wickedness is : he cannot endure our dwelling places , that which we dwell and live upon besides god . glorious things are spoken of thee , o city of god . selah . the things that are to be enquired into in this verse , are these following ▪ first , what the city of god is . it is that in which god dwells and inhabits , and takes up his abode : it is zion , jerusalem ; it is god's people . the second thing to be enquired into , is , what those glorious things are that are spoken of the city of god . see psal. 45. 13 , 14 , 15. the kings daughter is all glorious within ; ( which is the church of christ : ) her clothing is of wrought gold . she shall be brought to the king christ jesus in rayment of needle-work : the virgins her companions that follow her , shall be brought unto thee . with gladness and rejoycing shall they be brought : they shall enter into the kings palace ; that is , into christs glory ; whose garments smell of myrrhe , aloes , and cassia , out of the ivory palaces whereby they have made thee glad , vers. 8. kings daughters were among thy honourable women : upon thy right hand did stand the queen in gold of ophir , vers. 9. see that in isai. 33. 20 , 21. look upon zion , the city of our solemnities : thine eyes shall see jerusalem a quiet habitation , a tabernacle that shall not be taken down : not one of the stakes thereof shall ever be removed , neither shall any of the cords thereof be broken ; but there the glorious lord will be unto us a place of broad waters and streams , wherein shall go no galley with oars , neither shall gallant ships pass thereby . see rev. 21. 1. and i saw a new heaven and a new earth . this new heaven and earth is a state of righteousness : see 2 pet. 3. 13. nevertheless we , according to his promise , look for new heavens and a new earth , wherein dwelleth righteousness : that is , such heavens and such an earth as is free from all corruption and sin . this new heaven and new earth is spoken of in isai. 45. 17. for behold , i create new heavens and a new earth ; and the former shall not be remembred , nor come into minde . this new heaven and new earth is described there to be such an estate of glory , in which the voice of weeping shall be no more heard , nor the voice of crying , vers. 19. but jerusalem shall be created a rejoycing and a joy , vers. 18. and he who blesseth himself in the earth , shall bless himself in the god of truth ; and he that sweareth in the earth , shall swear by the god of truth ; because the former troubles shall be forgotten , vers. 16. for the first heaven and first earth were passed away : they shall not be remembred , nor come into minde . which first heaven and earth is that state of things in and under which the saints are now : whose voice then shook the earth ; but now he hath promised , saying , yet once more i shake not the earth onely , but also heaven , heb. 12. 26. god is now a shaking the old heaven and earth , and they begin to fall apace , and to make way for the new heavens and earth . and there was no more sea : that is , no more troublesomness , confusedness , broils , waves , tempests , and storms . this john saw , and it will shortly be fulfilled . and i john saw the holy city , new hierusalem , coming down from god out of heaven , prepared as a bride adorned for her husband . this holy city , new hierusalem , is the church of christ in her glorious triumphing estate . it is therefore said to come down from god out of heaven , because it hath all its newness and holiness from god , and from heaven , by which she is now prepared and adorned for her husband . and i heard a great voice out of heaven , saying , behold , the tabernacle of god is with men , and he will dwell with them , and they shall be his people ; and god himself shall be with them , and be their god . iohn heard a voice from heaven , which called him to behold , see , and take notice , that god would tabernacle in men , make men his tabernacle . he tells iohn that this his tabernacle is with men ; he doth not tell him it shall be with men ; but it is already ; he dwells himself with the saints already : intimating unto us this , that it is so in the counsel of god . there is a great deal in that word himself : he dwells in us now by the spirit : ( ye are the habitation of god by the spirit : ) but he will dwell himself , in his own proper substance , being , and person : god himself shall be with them : he is with us now , but he shall be with us in greater glory : and he will dwell with us : now he is in us and with us for a while , and then withdraws himself ; but then he shall take up his dwelling for ever in our hearts : and we shall be his people : we are his people now ; but we shall be so his people , as that his name shall be written upon our foreheads , that we shall be distinguished from the world : the world shall acknowledge us to be his : and he shall be their god : he is their god now , but it shall appear to all then that he is their god . and god shall wipe away all tears from their eyes ; and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain : for the former things are passed away . here is a further description of hierusalem's state . when god comes to dwell among us himself , when he himself comes to be with us , he will put an end to all our sorrow , and crying , and pains ; yea , he will wipe away all our tears ; so that we shall weep no more ; he will take away death , even that death through fear of which many were all their life-time subject to bondage , heb. 2. 15. and we shall live for ever in his sight : and the reason is , because the former things are past away . and he that sate upon the throne , said behold , i make all things new . and he said unto me , write : for these words are true and faithful . and he said unto me , it is done . here is christ upon the throne , calling us to behold that he makes all things new . friends , jesus christ is doing of it , and he will restore his people into a better and more firm estate then they were in in the first adam ; and for the confirmation of this , commandeth john to write it as a thing already done . things to come , which are decreed in the counsel of god , are as certain as if they were past : for god cannot change nor alter : therefore he saith , i am alpha and omega , the first and the last , ver. 6. now at the ninth verse he saith , and there came unto me one of the seven angels which had the seven vials full of the seven plagues , and talked with me , saying , come up hither ; ( here the spirit of the lord calls up john above himself , that so he might see and receive the visions of the lord ) i will shew thee the bride the lambs wife , that is , the church of christ in her glorious estate . and he carried me away in the spirit to a great and high mountain , which is christ , that so he might take a view of the spouse of christ in her glory . which thing holds forth this to us , that none can take a right view of the new jerusalem , unless they be taken from earth into heaven . and shewed me that great city , the holy jerusalem , descending out of heaven from god , having the glory of god , that is , the light , wisdom , power , beauty , and excellency of god : no less then the very glory of god is the new ierusalem clothed with . and her light was like unto a stone most precious , even like a jasper stone ; which is full of beauty , excellency , and glory . and cleer as crystal , that is , in respect of its bright shining and glistering light ▪ and had a wall great and high ; which speaks the security , defence , and safetiness of the city . and it had twelve gates ; which signifieth this to us , the hardness and difficulty of enemies to enter in . and at the gates twelve angels , to keep the gates , that none but the righteous enter in . and names written thereon , which are the names of the twelve tribes of the children of israel ; that is , all the elect of god , both jews and gentiles , that are not israelites after the flesh , but true israelites . which holds forth this to us , that those that are to enter into the city , their names are written upon the gates of the city . on the east three gates , on the north three gates , on the south three gates , and on the west three gates . which holds forth this unto us , that out of all the four quarters of the earth , the elect shall be gathered . see mat. 24. 31. and he shall send his angels with a great sound of a trumpet ; and they shall gather together his elect from the four windes , from one end of heaven to the other : or , from the uttermost parts of the earth , to the uttermost part of heaven , mark 13 , 27. and some shall be let in at one gate , and some at another . and the wall of the city had twelve foundations ; which speaks the sureness of its foundation : and in them the names of the twelve apostles of the lamb ; to signifie unto us , that the ground and foundation of this city is laid upon the doctrine of the apostles and prophets , jesus christ being the corner-stone . and he that talked with me , had a golden reed to measure the city , and the gates thereof , and the wall thereof . measuring with reeds , was a thing of great use , as we read among the prophets . because every thing of this spiritual ierusalem is glorious , therefore the measuring-reed is said to be of gold . this golden reed is the spirit . and the city lieth foursquare : which presents us with this , the fastness and unmoveableness of its stature : for round things are easily rolled and moved aside ; but square things are not . seeing we receive a kingdom that cannot be shaken , let us have grace , whereby we may so serve god , that we may please him , with reverence and fear , hebr. 12. 28. and the length is as large as the breadth . and he measured the city with the reed , twelve thousand furlongs : the length , and the breadth , and the height of it are equal . the angel with his golden reed measureth the square side of the city , both in length , breadth , heighth , and depth of it and findeth each of them to be twelve thousand furlongs ; which after 8 furlongs to the mile , maketh in our account fifteen hundred miles , as some say ; and so the whole square of this great city cometh to six thousand miles ; which is a great compass ; and holdeth forth unto us the great largeness of this city , that there is room enough for all the inhabitants thereof , yea most pleasant and commodious rooms . and he measured the wall thereof , an hundred fourty and four cubits , according to the measure of a man , that is , of the angel : which , after our common account of two cubits to a yard , amount unto seventy and two yards ; which is a great thickness , even so thick , as no enemy can break in . and the building of the wall of it was of jasper ; that is , spotty , greedy , green , and flourishing . and the city was pure gold , without any mixture . like unto clear glass , pure and glistering . and the foundations of the wall of the city were garnished ; beautified and adorned with all manner of precious stones , which were written upon the brest-plate of the high-priests under the law . but here we are not to think that the city of god is of such metal and matter indeed , as is here described : but the holy ghost would give us some taste of it , and , after a sort , shadow out unto us under these things , which are of most esteem amongst men , what the glory and excellency of this new hierulem is . and the twelve gates were twelve pearls ; every gate was of one pearl : and the street of the city was pure gold , as it were transparent glass . all which hold forth to us the braveness , beautifulness , gloriousness , glistering , and admirableness of the city . if the gates be of pearl , and the street of gold , then what are the inmost rooms ! and i saw no temple therein , as was in the old ierusalem . for the lord god almighty , and the lamb , are the temple of it . as the city hath no need of the temple , so it hath no need of the sun , neither of the moon , to shine in it : that is , it hath no need of any light : for the glory of god did lighten it , and the lamb is the light thereof . god and christ is all in all there . the kings of the earth do bring their glory and honour into it . though none of the kings and nobles of the gentiles might be admitted into the old jerusalem , yet they have free passage into this . and the gates of it shall not be shut at all by day . the gates of this city always stand open for believers to come in , as not fearing enemies . for there shall be no night there . all shall be light . and they shall bring the honour and glory of the nations into it ; and throw it down at christ's feet . and there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination ▪ or maketh a lye , but they that are written in the lambs book of life . no unclean thing shall enter in here . now in chap. 22. to verse 6. he speaketh of a pure river of water of life : this river is christ , who is pure : the water of this river , is the spirit , that flows from him , and begets life in us . clear as crystal . there is no muddiness in it . proceeding out of the throne of god and the lamb . which holds forth unto us , that god in christ is the original of all our life and happiness . in the midst of the street of it , and of either side of the river , was there the tree of life ; which is christ : which bare twelve manner of fruits : which speaketh those varieties of pleasures and delights that are in jesus christ . and yeelded her fruit every month , as well in summer as in winter : which speaks this to us ▪ the plenty of pleasures and delights that are in jesus christ . and the leaves of the tree were for the healing of the nations ; to preserve them from all diseases and griefs , sorrow and pain , and sickness . the tree stands not in an outward corner of the city ▪ but in the midst of the street , and of both sides of the river , that all the citizens of jerusalem might freely come unto it , and taste of the fruits of it . and there shall be no more curse . we shall be no more subject to any curse in the heavenly paradise , as adam was in the earthly . but the throne of god and the lamb shall be in it . god shall be on his throne , and the lamb there . and his servants shall serve him ; yea , they shall see his very face , ( which moses could not endure the sight of ) and be taken with his glory . and his name shall be in their foreheads ; which shall distinguish them from the world : yea , his name shall be so seen in their foreheads , that all the world shall take notice of it . and there shall be no night there , and they need no candle , neither light of the sun : for the lord god gives them light ; and they shall reign for ever and ever with the lord . and he said unto me , these sayings are faithful and true . and the lord god of the holy prophets sent his holy angel to shew unto his servants the things which must shortly be done . all which are spoken of the city of god . selah . and if you look into the 54 , 60 , 62 , 65 of isaiah , you shall see further what glorious things are spoken of the city of god . i will make mention of rahab and babylon to them that know me . the first thing to be inquired into in these words , is , what rahab is . it is egypt : see isa. 51. 9. awake , awake , put on strength , o arm of the lord ; awake as in the ancient days , in the generations of old . art thou not it that hath cut rahab , and wounded the dragon ? see psal. 89. 10. thou hast broken rahab in pieces . or ▪ rahab may be taken for the harlot . heb. 11. 31. by faith , the harlot rahab perished not with them that believed not , when she had received the spies with peace . the second thing to be inquired into , is , what babylon is . it is a great city , rev. 18. 10. alas , alas , that great city babylon . the third thing to be inquired , is , what gods making mention of rahab and babylon is . it is his making known and discovering of rahab and babylon . the fourth thing to be inquired into , is , to whom god will make mention of rahab and babylon : and that is , to those that know him ; to those that are acquainted with god ; that have not an outward cognizance of god , but a divine inward knowledge of him : god will make mention of rahab and babylon to them that thus know him . what , make mention of rahab and babylon ? why ? what is to be seen in rahab ? is there any thing to be seen that is worth the seeing , in egypt , where there is nothing but blackness ▪ darkness , bondage , cruelty , and the like ? yes , this man was born there . who is that ? christ . vvhat , christ born in egypt , among the egyptians , where there is nothing but cruelty , darkness , and bondage ? this is strange . god will make mention of this , to them that know him , as an incouragement to them to believe , notwithstanding their darkness and bondage , that christ shall be born in them . or , rahab here ▪ may be taken for the harlot . if you take rahab for the harlot , then it is thus : god will make mention of rahab the harlot to them that know him . vvhat , a harlot ? is there any thing to be seen or learn'd from her ? yes ; though she was a harlot , yet she obtained mercy ; and so it is an incouragement to us . gods making mention of rahab the harlot to them that know him , is his letting them see , that she obtained mercy ; that so it might be an incouragement to those to whom he makes mention of it , to believe . i will make mention of babylon likewise to them that know me . vvhy , is there any thing to be seen in babylon , among the babylonians ? yes : this man was born there . vvhere ? in babylon , among the babylonians , those sinful persecuting creatures , that held the people of god in captivity : this god will make mention of to them that know him , as an incouragement to them likewise . behold , see , take notice . what shall we take notice of ? philistia . what is philistia ? a country , of which the philistims came . what is to be seen there ? this man was born there . where ? among the philistims that fought against christ , and were enemies to him . behold , see , take notice of tyre . what is tyre ? a city , mat. 11. 21 , what is to be seen there ? this man was born there . what , born in that sinful city ? yes . behold , ethiopia . what was ethiopia ? a country , of whom the ethiopians came , that is , blackamores . what is to be seen there ? this man was born there . where ? among the blackamores , those sullied , sinful , black creatures . so that if satan makes the question , how christ can be born in such an egyptian babylonish rahab-like heart as thine is ; make mention of rahab and egypt , and tell him ▪ that this man was born there . if satan makes the question , how christ can be born in thee , that art so philistia and tyre-like ; behold philistia and tyre , and tell him , that this man was born there . if satan tempt thee with thy blackness and sulliedness ▪ and makes thee question whether christ be born in thee , from thy blackness and sulliedness ; behold philista ; and tell satan , that this man was born there . as it was said of rahab and babylon , philistia ▪ tyre , and ethiopia , that this man was born there : so it shall be said of zion . and of zion it shall be said ▪ this man , and that man , that is , man and man , the man christ jesus , and the man david , was born in her . and the highest himself shall establish her . god himself shall establish her with grace , shall root her and ground her in himself , against all winds of doctrine , temptations , sin ▪ and the gates of hell . the lord shall count , or , reckon , when he writeth up the people ( among the living in jerusalem ▪ isa. 4. 3. in the writing of the house of israel , ezek. 13. 9. ) that this man christ , was born there . born where ? in zion . selah . he that hath an ear to hear , let him hear . as well the singers , as the players on instruments shall be there . where ? in zion ; and shall make sweet and heavenly musick and melody in their hearts to god . what singers and players on instruments shall be there ? not carnal singers , but such as can sing the song of the lamb ; and not carnal players or carnal instruments neither , but spiritual . the psalmist ends the psalm with this sweet saying , all my springs are within thee : as if he should say , i am nothing but what i am from thee , thy springs are mine ; all my springs of comfort joy , parts , are in thee ; and if thou withdrawest them , i die : my lower and upper springs are in thee , my lesser and my greater . christ saith of his people , a garden inclosed is my sister , my spouse ; a spring shut up , a fountain sealed ▪ a fountain of gardens , a well of living waters and streams , from lebanon ▪ cant. 4. 12 , 15. therefore with joy , shall ye draw water out of the wells of salvation , isa. 12. 3. therefore are they before the throne of god , and serve him day and night in his temple ; and he that sitteth on the throne shall dwell among them . they shall hunger no more , neither thirst any more ; neither shall the sun light on them , nor any heat : for the lamb which is in the midst of the throne , shall feed them , and shall lead them unto living fountains of waters ; and god shall wipe away all tears from their eyes , rev. 7. 15 , 16 , 17. chap. v. some sweet discoveries of the way christ takes to undo a man , and take away his life , light , understanding , knowledge , wisdom , and so make him a meer begger ; out of isa. 6. 5 , 6 , 7. vers . 5. then said i , wo is me , for i am undone ; because i am a man of unclean lips , and i dwell in the midst of a people of unclean lips : for mine eyes have seen the king , the lord of hosts . 6. then flew one of the seraphims , unto me , having a live coale in his hand which he had taken with the tongs froṁ off the altar . 7. and he laid it upon my mouth , and said , loe , this hath touched thy lips , and thine iniquity is taken away , and thy sin purged ▪ in the verses going before , the prophet isaiah gives a description of that discovery that he had of the lord , and of the time when he had it : the description of his dicovery is part of the first verse , to the fifth : the time when he had this discovery , is set down in the first words of the first verse , which was in the year that king vzziah dyed , 2 chron. 26. 23. the prophets discovery of the lord , is as followeth . i saw the lord sitting upon a throne ; as ready to judge , psa. 9. 7 , 8. but the lord shall endure for ever : he hath prepared his throne for judgement , and he shall judge the world in righteousness ; he shall minister judgemen to the people in uprightness . see dan. 7. 9 , 10. i beheld till the thrones were cast down , and the ancient of days did sit , whose garment was white as snow , and the hair of his head like the pure wool ; his throne was like the very flame , and his wheeles as burning fire ▪ a fiery stream issued and came forth from before him : thousand thousands ministred unto him , and ten thousand times ten thousand stood before him . the judgement was set , and the books were opened . see that in rev. 4. 2 ▪ 3. and immediately i was in the spirit , and behold , a throne was set in heaven , and one sate on the throne ; and he that sate , was to look upon like a jasper , and a sardine ; two glistering stones . and there was a rain-bowe round about the throne , in sight like unto an emerald ; which holds forth the covenant of grace . see revel. 6. 16. and they said to the mountains and rocks , fall on us , and hide us from the face of him that sitteth on the throne , and from the wrath of the lamb . and that in rev. 20. 12. and i saw the dead ▪ small and great , stand before god : and the books were opened , and another book was opened , which is the book of life : and the dead were judged out of those things which were written in the books , according to their works . at vers. 19. and i saw a great white throne , and him that sate on it , from whose face the earth and the heaven fled away , and there was found no place for them . or , the throne may be taken thus : a throne denotes dignity , rule , kingliness , authority : sitting holds forth rest . the words being thus explained , the meaning of them is this : isaiah saw the lord sitting upon the throne ; that is , ruling , reigning , triumphing , in a peaceable manner , over his enemies . high , and lifted up ; that is , far above all principalities and powers , might and dominion , and every name that is named , not onely in this world , but that which is to come , eph. 1. 21. and his train filled the temple : that is , the skirts of his robes ▪ with which he sate upon the throne , filled the temple , that is , the saints : for they are the temple of the living god , 1 cor. 3. 16 , 17. above it ( that is , above the throne ) stood the seraphims . what are those ? angels appearing as fire , psal. 104. 4. who maketh his angels spirits , his ministers a flaming fire . these stood and attended christ . see dan. 7. 10. thousand thousands ministred unto him , and ten thousand times ten thousand stood before the ancient of days ▪ that sate upon the throne , whose garments were white as snow . each one had six wings : with twain he covered his face ; as not able to endure the brightness of christ's glory ; even as moses did : see exod. 3. 6. moreover , he said , i am the god of thy fathers , the god of abraham , the god of isaac , and the god of jacob . and moses hid his face : for he was afraid to look upon god . see that likewise in 1 king. 19. 11 , 12 , 13. and he said , go forth , and stand upon the mount before the lord . and behold , the lord passed by , and a great and strong winde rent the mountains , and brake in pieces the rocks before the lord ; but the lord was not in the winde : and after the winde , an earthquake ; but the lord was not in the earthquake : and after the earthquake , a fire ; but the lord was not in the fire : and after the fire , a still small voice . and it was so , when elijah heard it , that he wrapped his face in his mantle ▪ and went out ▪ and stood in the entring in of the cave . elijah could not endure the glory of god , and therefore puts a mantle before his face . and with twain he covered his feet ; as abashed in apprehension of their own infirmities and imperfections , compared with god's incomparable perfection and majestie , job 4. 18. behold , he put no trust in his servants , and his angels he charged with folly . and with twain he did flie : which speaks their readiness and swiftness to go about god's business , psal. 110. 20. bless the lord , ye his angels , that excel in strength , that do his commandments , hearkning unto the voice of his word . and one cried to another , or , this cried to this , holy , holy , holy . their constant employment is praising god . see rev. 4. 8. and the four beasts had each of them six wings about them , and they were full of eyes within ; and they rest not day and night , saying , holy , holy ▪ holy lord god almighty ▪ which was , and is , and is to come . the whole earth is full of his glory ; or , his glory is the fulness of the whole earth : he fills heaven and earth with his glory : we can look nowhere , but behold glory . psal. 104. 24 , 25. lord ▪ how manifold are thy works ! in wisdom hast thou made them all : the earth is full of thy riches ; so is this great and wide sea . and the posts of the door moved at the voice of him that cried ; and the house was filled with smoak ▪ that is , the posts of the door of the house or temple moved . the posts are those upon which the door hangs : their moving was a signe of god's indignation . see amos 9. 1. i saw the lord standing upon the altar , and he said smite the lintel of the door , that the posts may shake ; and cut them in the head all of them ▪ and i will slay the last of them with the sword : he that fleeth of them , shall not flee away ; and he that escapeth of them shall not be delivered . and the house was filled with smoak : another signe of his fierce anger incensed . see psal. 18. 7 , 8. then the earth shook and trembled ▪ the foundations of the hills moved and were shaken , because he was wroth . there went up a smoak out of his nostrils , and fire out of his mouth devoured ; coals were kindled by it . see deut. 29. 20. the lord will not spare him but then the anger of the lord , and his jealousie shall smoak against that man . or by smoak here is meant darkness : see rev. 15. 8. and the temple was filled with smoak from the glory of god , & from his power : and no man was able to enter into the temple , till the seven plagues of the seven angels were fulfilled . in this symbolical vision , isaiah saw the lord ; and the discovery of the lord had such an efficacie and power upon his spirit , that he was forced to cry out , that he was undone . so that the words are a fruit of that discovery that isaiah had of christ . and there are in them these things to be considered : first , here is what isaiah said when he saw the lord : wo is me , or , wo belongs to me ; it is my portion . secondly , here is the reason of that saying , wo is me ; and that is , for i am undone , that is , cut off . thirdly , here is the ground why he said he was undone ; which is threefold : 1. because i am a man of unclean lips ; that is , because he was vile . 2. i dwell in the midst of a people of unclean lips . 3. because mine eyes have seen the king , the lord of hosts . that which we shall raise from the words , is this : that a true seeing the lord , is accompanied with these things following : first , it undoes a man . secondly , it makes him cry out , wo is he . thirdly , it makes him cry out that he is a man of unclean lips . fourthly , that he dwells in the midst of a people of unclean lips . i. first of all , a true discovery of the lord , undoeth a man ; that is , cuts him off from what he is , or can do . as for samaria ▪ her king is cut off , as the foam upon the water , hos. 10. 7. as the foam upon the face of the water is cut off , so is that man cut off and beheaded , that hath seen the lord . or , it may be meant that isaiah was cut off in his own apprehensions & thoughts . or , the word undone may be taken thus : an undone man is one that hath nothing to live upon of his own ; no victuals or cloathes of his own : friends , to be undone , is to have nothing to live upon of our own ; as parts , gifts , righteousness , doing , working , being , thinkings , conceits , self-perswasions , high estimation of our selves , fancies , fictions , and the like ; but to live upon somewhat of another , which is christ . there is in a true undoing of a man by the sight of the lord , these things following : first , there is a striking of a man down . when god intends good to a soul , the first work that god takes with him , is , he strikes him down stark dead , that he never lives any more to himself , or to sin , or to the devil , but unto god . in this manner paul was struck down , as he journeyed with letters to damascus : he came neer to damascus , and suddenly there shined round about him a light from heaven ; and he fell to the earth , and heard a voice saying unto him , saul , saul , why persecutest thou me ? acts 9. 3 , 4. much like to this , is that in rev. 1. 17. and when i saw him , i fell at his feet as dead . secondly , a true discovery of the lord , takes away a man's sight , that he cannot see with his own eyes . friends , if god intends us good , he will put out our eyes ; he will blinde us , that we shall not see in our own light ▪ as he did paul ▪ and saul arose from the earth ; and when his eyes were opened , he saw no man ▪ but they led him by the hand , and brought him into damascus . see acts 9. 8. and 22. 11. we would live and see , but god will destroy our life and sight , if he intend us good . thirdly , a true discovery of the lord , takes away a mans strength and breath . see dan. 10. 16 , 17. and behold , one like the similitude of the sons of men , touched my lips . then i opened my mouth , and said unto him that stood before me , o my lord , by the vision my sorrows are turned upon me , and i have retained no strength : for how can the servant of this my lord talk with this my lord ? for as for me , straightway there remained no strength in me ▪ neither is there breath left in me . it takes away our breathing after god , and our strength , our power to do this and that ▪ to subdue sin , withstand temptation , and to wrestle with god , ond the like . we are ready to vaunt , and say , this is that which we have done by our might , for the honour of our majestie : but god will , if he intend good to us , confound our breathings and strength , yea , all that we are , or can do . fourthly , a true discovery of the lord confounds a mans understanding . see prov. 30. 1 , 2. the words of agur the son of jakeh , even the prophecie : the man spake unto ithiel , even unto ithiel and vcal . surely i am more brutish then any man , and have not the understanding of a man . our understandings are a great hinderance to us , in the knowledge of the things of god ; and till our understanding of things be destroyed , we shall not see into the truth of things . fifthly , a true discovery of the lord ▪ destroys our knowledge , we would and do know things ; and no further then things do sute with our knowledge , do we take things to be truth . we make our knowledge the measure of all truth . but a true sight of god , will confound it : if once you come to see the lord ▪ then you will say , you have not the understanding of a man ; as i was forced to say . sixthly , a true sight of the lord , destroys our wisdom that makes us wise in our own eyes . we think we are wise , and we need not the wisdom of god , whenas our wisdom is foolishness . we think we carry our selves wisely : but god will destroy the wisdom of the wise . we think we are wise to do good , and all other wisdom is nothing to our own : but a true sight of god will put an end to it . seventhly , a true discovery of the lord , destroys all mans holy walkings : not that i am against holy walkings , if they be the holy walkings of christ : it destroyeth all that a man hath trusted in , and put confidence in , beside the lord ; all his natural faith and hope of being saved ; all his speakings , pride , selfishness , and the like . ii. a true sight of god doth not onely undo a man , but discovers sin to him , and makes him cry out , that he is a sinner , that he is a man of unclean lips , that he hath sinned against the lord : against thee , thee onely have i sinned , and done this evil . it makes a man abhor himself : i have heard of thee by the hearing of the ear , but now mine eye hath seen thee ; wherefore i abhor my self , and re pent in dust and ashes , job . 42. 5 , 6. iii. a true sight of god , makes a man cry out that he dwells among a sinful people : o it is a wicked people among whom i dwell and live ! it makes him cry out of their sinfulness . a soul that hath seen god , cries out of sin ▪ whereever he sees it ; and of his dwelling in the tents of sechem . it doth not onely make a soul cry out that he is a man of polluted lips , but makes him acknowledge , that the people among whom he dwells are sinful . a man that hath seen the lord , will not onely cry out that he himself hath sinned , but that those among whom he dwells have sinned . iv. a true sight of god makes a man cry out , wo is him : wo and destruction belongs to me , for i am undone ▪ i am a man of polluted lips , for i have seen the lord . friends , if once you come to see the lord , then you will cry out ▪ wo is you , wo is you , we are undone ▪ we know not what to do ; how shall we do to be saved ? then flew one of the seraphims unto me : that is ▪ one of the fiery angels , at the command of god . see psal. 103. 20. it is said , it flew : it speaks the swiftness with which it went to isaiah ; it speaks the haste that it made to him , isaiah being in an undone state . having a live coal in his hand ▪ this seraphim did not fly empty to isaiah , but it had in his hand a live coal ; it came with somewhat to enliven and comfort isaiah in this state . but what is this live coal ? and whence had the seraphim it ? this live coal is the spirit : and the seraphim , had taken it with the tongs from off the altar : which altar , in the type of it , was the altar of burnt offerings , where the fire never went out , and upon which the fat of the peace-offerings was burnt : see lev. 6. 12. the antitype of which altar is christ : so that the seraphim had it from christ . the tongs are that with which he took the coal from off the altar . and he laid it upon the prophets mouth ; or ▪ caused it to touch the prophets lips . and said , lo , this hath touched thy lips , and thine iniquity is taken away , and thy sin purged . the coal touching the prophets lips , is nothing but a secret perswasion by the spirit , that his iniquity was done away . god no sooner strikes a man down dead , and undoes him , but he sends a seraphim with a live coal , to tell him good news , that his sins are pardoned , and his iniquities are done away . if it be thus , then this may serve to discover a true sight of the lord from all false sights of him . friends , if it be a true sight of the lord that you have had , then it hath undone you , taken away your strength , breath ▪ understanding ▪ knowledge , wisdom , light , life , &c. it hath robbed you of all yours , made you a meer beggar , so that you have nothing of your own to trust to ▪ feed and live upon : it hath stricken you stark down dead ; dead to every thing of your own and of the worlds , and alive to god : it hath crucified you , slain you , that you no more live ▪ but christ lives in you : it hath forced you to cry out , wo is you , wo is you ; for you are of unclean lips , and you dwell among a people of unclean lips . he that hath an ear to hear ▪ let him hear . if it be so , then do not cozen and cheat your own souls : do not say you have seen , when you have not seen him . vvhat , have you seen the lord , and are not dead , and are not undone ? vvhat have you seen the lord , and are alive ? do not lye . i beseech you , let not a deceived heart lay hold on you ; do not feed on lyes , in this respect . if you have not seen him , speak the truth , and do not decieve your own souls : if you have seen him , he hath stricken you down dead . if you say you have seen him , & are yet alive , then i know not what seeing of him is . if it be so , then this may serve to discover the goodness of god , that when he hath struck a soul down dead , and took away his life from him , undone him , forced him to cry out that he is undone , and that wo , wo is he , for he is a man of uncircumcised lips , and dwells among a people of unclean lips ; yet , that god should not suffer that man to be swallowed up in despair , but should cause to flie one of his seraphims unto him with a live coal in his hand , and to lay it upon his mouth , to put life into him , and say , lo , this hath touched thy lips , and thine iniquity is taken away ▪ and thy sin purged ; and should say ▪ o man greatly beloved , fear not ; peace be unto thee : be strong , yea , be strong ; as he did to daniel , dan. 10. 19. this is admirable . if it be so , be not afraid to be undone , to lose your life , light , breath , understanding , knowledge , wisdom , and strength . o it is sweet , sweet : do not think much , though god by the discoveries of himself to you , rob you of all you have ▪ leave you a begger . be not afraid of the discoveries of sin ; do not fear that you shall be swallowed up in despair , if god should discover your self and sin to you : so soon as ever he hath discovered sin to you , undone you , taken away your life , he will send a seraphim with a live coal in his hand , a coal that hath life in it , and will lay it upon your mouth , and say to you , this hath touched thy lips , and thine iniquity is taken away , and thy sin purged , thou art greatly beloved ; fear not ; peace be unto thee ; be strong ; and so fetch life in thee again , keep thee from sinking in spirit , and being swallowed up in despair . and you shall no more live your own life , but for ever live the life of god ; and you shall no more understand and know things , and see things in your own understanding knowledge , and light : but in the understanding , knowledge , and light of god : you shall do nothing in and by your own strength and wisdom , nor breathe after god in your own breath : but you shall do all things in the strength and wisdom of god , breathe after himself in the breath of god . selah . if it be so , beg of god a discovery of christ upon the throne ; of a risen christ ; that it may undo you , take away your life , vvisdom ▪ strength , understanding , knowledge , light , strength . it is a sweet thing to be undone , to be stript of all a man hath , to lie naked before god ; and we to have nothing and be nothing of our own , but to have all and be all in god : it is the greatest work god can do for a soul , and it is the greatest mercy god can shew to a soul . if it be so , then o that i had a discovery of a risen christ , of christ upon the throne , saith the soul . do you know what you desire , what you ask for ? are you contented to be undone , to lose all that you have and are ? are you willing to have all burnt up in you by that fiery flame that issueth out of christs mouth ? then he will manifest himself to you , and you shall know the lord indeed and in truth , in your souls . chap. vi . some sweet discoveries of what shall be in the later days , out of zech. 14. 20 , 21. vers . 20. in that day , shall there be upon the bells of the horses , holines vnto the lord : and the pots in the lords house shall be like the bowls before the altar . 21. yea every pot in jerusalem and in judah shall be holiness unto the lord of hosts : and all those that sacrifice , shall come and take of them , and seethe therein . and in that day , there shall be no more the canaanite in the house of the lord of hosts . the words are a prophecie of what shall be in the later days , and of the time in which shall be that which is prophesied of . what shall be , are these things following . first , there shall be upon the bells of the horses , holiness unto the lord . secondly , the pots in the lords house , shall be like the bowls before the altar . thirdly , every pot in jerusalem and in judah , shall be holiness unto the lord of hosts . fourthly ▪ all they that sacrifice , shall come and take of them , and seethe therein . fifthly , in that day , there shall be no more the canaanite in the house of the lord of hosts . sixthly , the time when all these things shall come to pass ▪ will be , in that day . there are in the first verse of the words , these things to be considered : first ▪ what the bells of the horses are . secondly , what the meaning of that saying is , there shall be upon the bells of the horses ▪ holiness unto ▪ the lord . thirdly ▪ what the lords house is . fourthly , what the pots in the lords house are . fifthly ▪ what the altar is . sixthly , what the bowls before the altar are . seventhly , in what sence the pots in the lord's house shall be like the bowls before the altar . the first thing to be enquired into , is , what the bells of the horses are . they are the bridles of the horses , which govern , rule , and command the horses . bridles are such , that are put into the horses mouthes , to restrain them . the second thing to be enquired into , is , what the meaning of that saying is , there shall be upon the bells of the horses , holiness unto the lord . the prophet having spoken before , of the horses overthrow , and other cattel of the enemies , ( see v. 15. ) he addeth , to make up the measure , that all their spoils , even the very deckings of their furniture , should be consecrated to god , to make utensils for his service . the meaning is , god shall convert to his service , in his church , all such things as before were employed against him . see this interpretation further cleared , in isai. 23. 17 , 18. and it shall come to pass , after the end of ten yeers , that the lord will visit tyre , and she shall turn to her hire , and commit fornication with all the kingdoms of the world upon the face of the earth : and her merchandise and her hire shall be holiness to the lord ; it shall not be treasured , nor laid up : for her merchandise shall be for them that dwell before the lord , to eat sufficiently , and for durable cloathing . her hire shall be holiness unto the lord ; that is , shall be converted to the service of god , which was before employed against god . or , the meaning of that saying , there shall be upon the bells of the horses , holiness unto the lord , may be this : there shall be holiness seen upon mean things poor things comparatively , as a bridle is : a man shall look nowhere , but he shall see holiness written , yea , upon the most contemptible things : if a man look behinde him , or before him , or on either side of him , he shall see holiness , that is ▪ he shall see somewhat of god in every thing in the world ; shall see holiness in mount zion : though mount zion now seems to be that she is not , black , unholy , yet there shall be holiness seen there : for it shall shine forth , and all the world shall see it : see obadiah vers. 17. vpon mount zion shall be deliverance , and there shall be holiness . as there is written holiness upon the brestplate of our high-priest christ jesus : so shall there be holiness written upon us , upon mount zion ; and it shall be visible too , as it is in our head , and as it was in the high-priest under the law : see exod. 39. 30. and they made the plate of the holy crown of pure gold , and wrote upon it a writing like to the ingraving of a signet , holiness to the lord , or of the lord . and as holiness was ingraven upon the brestplate of the high-priest under the law : so it shall be upon us . consider that in joel 3. 17. so shall ye know that i am the lord your god , dwelling in zion , my holy mountain . zion is holy , but the world sees it not , and therefore the world speaks evil of zion . then shall jerusalem be holy , or holiness ; and there shall be no stranger pass thorow her any more . god looks upon jerusalem to be holy , now ; but when there shall be no stranger pass thorow her , then she shall be more holy ; then she shall be visibly holy ; holiness shall so break forth in her , that the world shall acknowledge her to be holiness to the lord . the third thing to be enquired into , is , what the lords house is . it is zion , it is jerusalem : the lords house are those in whom he dwells ; and they are his people . the fourth thing to be enquired into , is , what the pots in the lords house are . the pots in the letter , were those that were made use of under the law , and were made of brass . see exod. 38. 3. he made all the vessels of the altar , the pots , and the shovels , and the basins , and the flesh-hooks , and the fire-pans , all the vessels thereof , made he of brass ; and they were such in which they sod the holy offerings . see 2 chron. 35. 13. and they rosted the passeover with fire , according to the ordinance ; but the other holy offerings sod they in pots , and in caldrons , and in pans , and divided them speedily among the people , and afterwards they made ready for themselves and the priests , because the priests the sons of aaron were busied in offering of burnt offerings . see that in ezek. 46. 22 , 23 , 24. in the four corners of the court , there were courts of fourty cubits long , and thirty cubits broad ; these four corners were of one measure : and there was a new building round about in them , round about them four : and it was made with boylingplaces under the rows round about . then said he unto me , these are the places of them that boil , where the ministers of the house shall boyl the sacrifice of the people . so that you see the pots in the letter were those in which the sacrifices of the people were to be boiled . the pots in the mysterie , are those divine discoveries and manifestations of christ , in which the spiritual sacrifices of the saints are and shall be boyled . that they are the discoveries of christ that fit a sacrifice to be offered to god , see mal. 3. 2 , 3 , 4. but who may abide the day of his coming , and who shall stand whon he appeareth ? for he is like refiners fire , and like fullers soap ; and he shall sit as a refiner and purifier of silver ; he shall purifie the sons of levi , and purge them as gold and silver , that they may offer unto the lord an offering in righteousness : then shall the offering of judah and jerusalem be pleasant unto the lord ▪ as in the days of old , and as in former yeers . the fifth thing to be enquired into , is , what the altar is . the altar is christ . the sixth thing to be enquired into , is , what the bowls before the altar are . the bowls , in the letter , were those in which was put the blood of the sacrifice , and of sprinkling . see 2 chron. 4. 8. exod. 29. 20. levit. 4. 6. levit. 9. 8 , 9. or , the bowls in the letter were those in which they put fine flour mingled with oil , for a meat-offering : see numb. 7. 13 , 19 , 25 , 31 , 37 , 43 , 49 , 55 , 61 , 67 , 73 , 79. the bowls in the spiritual interpretation , are the saints , in which the blood of sprinkling is . the pots in the lords house shall be like the bowls before the altar , in this respect , that is to say , for multitude ; as it was in the letter : see 2 chron. 4. 8. he made also ten tables , and placed them in the temple , five on the right side , and five on the left : and he made an hundred basins , that is , bowls of gold . now the pots were not so many . it speaks the manifold discoveries of god that shall be in the later days to his people . or , it speaks this , that is to say , the multiplicity of spiritual services that shall be offered to god in the later days . the things that are to be enquired into in the last verse of the words , are these following . first , what judah and jerusalem are . secondly , what every pot in judah and jerusalem is . thirdly , how and in what sence it shall be holiness to the lord of hosts . fourthly , what is meant by the canaanite . fifthly , when these things shall come to pass . the first thing to be spoken to , is , what judah and jerusalem are . judah was one of the twelve tribes : see revel. 7. 5. hierusalem is the saints of the most high , the lambs wife . the second thing to be spoken to , is , what every pot in judah and jerusalem is . it is the same as the pots in the lords house are : every pot , that is , every discovery of christ , that purifies every sacrifice , and makes it fit to be offered up to god . the third thing to be spoken to , is , how and in what sence every pot in judah and jerusalem shall be holiness to the lord . the meaning is , it shall be of a holy use to the lord of hosts , that is , of armies . but of what use ? to purifie and make fit sacrifices to be put up to him . or ▪ it may be taken thus : every discovery of christ shall be holy to the lord ; that is , there shall be written upon every discovery , holiness : for those are truest discoveries , that have holiness written upon them . sclah . and all they that sacrifice shall come and take of them , that is ▪ of the discoveries , and seethe therein : they shall boyl their sacrifices in the discoveries and manifestations of christ , and so make them pure sacrifices , to be offered up to god , mal. 1. 11. the fourth thing to be spoken to , is , what is meant by the canaanite . the canaanite may be meant the merchant : he seems to have a special relation to the abuse of merchandising and selling , which was used in the temple : see joh. 2 , 15. and when he had made a scourge of smallcords ▪ he drave them all out of the temple , and the sheep and the oxen and poured out the changers mony , and overthrew the tables , mat. 21. 2. or , by the canaanite may be meant the unclean , person : see isa. 35. 6. and an high-way shall be there , and a way ; and it shall be called the way of holiness : the unclean shall not pase over it . see rev. 2. 27. and there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination or maketh a lye . god will so purifie his people , that there shall be no unclean thing in them ; but they shall be holy and unblameable before him . the last thing to be spoken to , is , when all these things shall come to pass ; and that is , in that day . what is meant by that day ? the day of gods coming : see zech. 14. the latter part of vers . 5. then shall these prophecies be fullfilled , when jesus christ shall appear the second time without sin , to salvation . if it be thus , then this may discover what shall be in that day ; there shall be holiness written upon every thing : we shall see somewhat of god in every thing , even in the meanest things . and those things that have been made use of against the lord , shall be turned into an holy use : they shall be holiness unto the lord . the pots in the lords house shall be like the bowls before the altar : there shall be multiplicities of discoveries of christ ; that is , abundance of discoveries of christ in the latter days : every pot in jerusalem shall be holiness unto the lord ; there shall be holiness written upon every discovery of god : they shall come and boyl their sacrifices in these discoveries of god : there shall no merchant , no unclean thing , be in zion , in jerusalem , but all shall be pure , and nothing shall hurt nor destroy in gods holy mountain . so that zion shall be a peaceable and pure estate . if it be so , this may serve to discover what zion , the lords house , is . it is not a stonewalled house , such as your meeting-places are : the lords house is his people , in whom he dwells : the the foundation of this house , is christ ; it is founded upon a sure rock , that the winds and storms of corruptions and temptations cannot shake it . the lords house is a spiritual building , built by himself , to be the habitation of himself by the spirit . if it be thus , then this may serve to inform us of those pure sacrifices that shall be offered up to god in the latter days . now , our sacrifices are full of dross and mixture of somewhat of our own ; but then , they shall be clean : that which shall make them clean , shall be those great and large discoveries of god that then will be . now , we are troubled and perplexed that we cannot offer up better sacrifices then we do , to god , that we cannot worship him as we would do , in spirit and in truth ; but then , we shall worship in the pureness of the spirit . if it be so , then this may serve to discover true discoveries of christ , from false . vvhat a many rotten pretended discoveries of christ we and others have had ! o how we have entertained falshood instead of truth , and lived upon it ! but a true discovery of christ , hath this motto written upon it , holiness to the lord . if your discoveries of god bring not along with them holiness , they are delusions of satan : if any discoveries of god come with holiness engravened upon them , receive them . if it be so , then this may serve to overthrow that doctrine that is newly sprung up ; which is , that there shall not be sacrifices offered up to god in the new jerusalem-state . that there shall be , it is cleer from what i have said : onely there shall be this difference ; more purer sacrifices shall be offered up then , then now there are : then shall the offerings of judah and jerusalem be more pure and pleasant to the land . and that the words here speak of the new jerusalem-state , it appears by the last verse : there shall be no more the canaanite in the land ; of which thing john speaks of , when he speaks of the new jerusalem-state , in rev. 21. 27. quest . but , may some say , it will be a long while before what you have said will come to pass . answ. to this i answer , it will come to pass in that day ; and how soon god may come , we know not : he may come presently , and deceive many , for ought that we know . secondly , i say this , that all the promises of christ are yea and amen in christ ; and we are not to look upon prophecies and promises as altogether at a distance , and to be fullfilled hereafter ; but ●●gh , and fulfilled in christ . chap. vii . some sweet manifestations of the neerness of christ's coming , and of those glorious things that shall follow after his coming ; out of zech. 14. the later end of vers . 5. and v. 6 , 7 , 8 , 9. vers . 5. and the lord my god shall eome , and all the saints with thee . 6. and it shall come to pass in that day that the light shall not be clear nor dark . 7. but it shall be one day , which shall be known to the lord , not day nor night : but it shall come to pass , that in the evening-time it shall be light . 8. and it shall be in that day , that living waters shall go out from jerusalem , half of them towards the former sea , and half of them toward the hinder sea : in summer and in winter shall it be . 9. and the lord shall be king over all the earth : in that day shall there be one lord , and his name one . in the first verse of this chapter , the prophet speaks of the coming of the day of the lord : behold , the day of the lord cometh , saith he : behold ; as if he saw it , and therefore called upon them to see it : and tells them , that their spoil shall be divided in the midst of them . he bids them behold and take notice of the coming of the day of god , lest it should come upon them unawares . he gives them the reason why he would have them take notice of the coming of the day of god : for i will gather all nations against jerusalem to battel , and the city shall be taken , and the houses rifled , and the women ravished . here he speaks of the ruine of jerusalem . and half of the city shall go forth into captivity . here he speaks of leading one half of the city into captivity . and the residue of the people shall not be cut off from the city . here , he would save a remnant that should possess and enjoy those glorious things prophesied of in this chapter . then shall the lord go forth , and fight against those nations : or , as it is in the margine of some bibles , in the middle , or among those nations gathered together against jerusalem ; not as an enemy , but helper . and he shall fight as when he fought in the day of battel for gideon , judg. 7. 22. god setting every mans sword against his fellow ; and as at the red-sea , causing his enemies to be drowned in the sea , and his people to go over dry-foot . and his feet shall stand in that day upon the mount of olives which is before jerusalem on the east . god would fight upon that mount against jerusalem . or , it may be taken thus : by this manner of speech the prophet sheweth gods power and care over his people , and how he will as it were by miracle save them . and the mount of olives shall cleave in the midst thereof , toward the east , and toward the west ; and there shall be a very great valley : and half of the mountain shall remove toward the north , and half of it toward the south , so that there shall be a very great valley ; insomuch that out of all the parts of the world they shall see jerusalem , which was before hid with this mountain . this is to be understood of spiritual ierusalem , the people of god . see isai. 66. 23. and it shall come to pass , that from one new moon to another , and from one sabbath to another , shall all flesh come to worship before me , saith the lord . and ye shall flee to the valley of the mountains : all you believers shall run unto the people of god , to be safe from the destruction of ierusalem . or it may be taken thus : the prophet speaketh of the hypocrites , that could not endure the presence of god , but should flee into all places where they might hide themselves among the mountains . for the valley of the mountains shall reach unto azal ; that is , to the place he separated for his people ; which the word azal signifieth . yea , ye shall flee , like as ye fled from before the earthquake in the days of vzziah king of iudah ; which fleeing was with fear and trembling . and the lord my god shall come , and all the saints with thee . because they did not credit what the prophet said to them , he turneth to god , and comforteth himself , in that he knew these things should come to pass , and saith , and the lord my god shall come , and all the saints with thee , to perform this . the prophet speaks to the lord , as his god , and can claim an interest and propriety in him ▪ as his ; as the psalmist in many places of the psalms doth : thou art my god , and i will praise thee . oh how sweet a thing it is , when a soul can claim an interest in god , and can say , thou art my god , the lord my god shall come ! the prophet cannot onely claim an interest in the lord , as his god ; but he can command god ; he shall come : he had power with god , as iacab had over the angel . friends , what an excellent thing it is , for a soul to command god , to have power with god for any thing ; to subdue sin , repel a temptation , conquer the devil ! a believer hath this priviledge and power ; he may command the lord , as his god , for things to come , things concerning his sons , or the work of gods hands ; and he will be commanded by him . see isai. 45. 11. and there was no day like that , before it , or after it , that the lord hearkened unto the voice of a man : for the lord fought for israel . see this in iosh. 10. 14. and this is the confidence that we have in him , or concerning him , that if we ask any thing according to his will , he heareth us : and if we know that he hear us , whatsoever we ask , we know that we have the petition that we desired of him , 1 joh. 5. 14 , 15. and whatsoever ye shall ask in my name , that will i do , that the father may be glorified in the son . if ye shall ask any thing in my name , i will do it , joh. 14. 13 , 14. and in that day ye shall ask me nothing : verily , verily , i say ▪ unto you , whatsoever ye shall ask the father in my name , he will give it you , joh. 16. 23. the lord my god shall come . there are three sorts of the coming of christ , in scripture . first , there was a coming of christ in flesh . great is the mystery of godliness , god manifested in the flesh , 1 tim. 3. 16. who verily was fore-ordained before the foundation of the world , but was manifested in these last times for you , 1 pet. 1. 20. but we have not followed cunningly-devised fables , when we made known unto you the power and coming of our lord iesus christ ; but were eye-witnesses of his majestie . see this in 2 pet. 1. 16. now this coming of christ was to finish transgression , and to make an end of sin , and to make reconciliation for iniquity , and to bring in everlasting righteousness , dan. 9. 24. secondly , there is a coming of christ in spirit . see ioel 2. 28 , 29. and it shall come to pass in the last days , saith god , i will pour out of my spirit upon all flesh ; and your sons and daughters shall prophesie , and your young men shall see visions , and your old men shall dream dreams . see that likewise in zech. 12. 10. and i will pour out upon the house of david , and upon the inhabitants of ierusalem , the spirit of grace and of supplication ; and they shall look upon me , whom they have pierced , and they shall mourn for him , as one mourneth for his onely son , and shall be in bitterness for him , as one that is in bitterness for his first-born . now all this was fulfilled in part , in act. 2. 2 , 3. and is yet to be fulfilled . and the end of his coming thus , was , to convince the world of sin , of righteousness , and of judgement . see ioh. 6. 9 , 10 , 11. and to teach his disciples all things , and to bring all things to their remembrance . see ioh. 16. 26. and to testifie of christ to them , and to guide them into all truth ; and many other things . thirdly , there is a third appearance of christ , which is his appearance the second time , without sin ▪ unto salvation , unto them that wait for him , heb. 9. 28. which coming of christ , is the last coming of christ ; of which i do intend now to speak . my god shall come . i can say boldly , as well as the prophet my god shall come , ( blessed be his holy name : ) i can command him , and he will be commanded by me . and not onely my god shall come , but your god shall come . he is not onely the prophet's god that shall come ▪ but my god , our god , thy god , and your god which shall come . what , my god ? yes : see isai. 35. 3 , 4. strengthen ye the weak hands , and confirm the feeble knees : say to them that are of a fearful heart , that is , of an unbelieving heart , or hastie heart , be strong fear not : behold , your god will come : your god that you seek for , and wait for , will come , and he shall come . what , to me ? yea , to a hastie heart . but he will appear to my shame . no , to your joy and comfort . see isa. 40. 10. behold , the lord god will come . behold ; as if he saw him coming . isa. 66. 11. behold , the lord will come , will indeed come . the vision is for an appointed time ; wait for it , it will come , it will surely come , it will not tarry , habb . 2. 3. sing and rejoyce , o daughters of zion : for lo , i come , and will dwell in the midst of you , zech. 2. 10. say unto the cities of jerusalem , behold , your god , isa. 40. 9. let the fields be joyful , and all that is therein : then shall all the trees of the wood rejoyce before the lord ; for he cometh , for he cometh to judge the earth : he shall judge the world with righteousness , and the people with his truth , psal. 96. 12 , 13. quest . but how shall he come ? answ. see that in psal. 50. 3. our lord shall come , and shall not keep silence . i have a long time , ( saith god ) holden my peace , i have been silent , i refrained my self ; now will i cry like a travelling woman , i will destroy and devour at once . the lord shall go forth like a mighty man ; he shall stir up jealousie like a man of war ; he shall cry , yearoar : he shall prevail against his enemies , isa. 42. 14. 13. a fire shall devour before him ; which is himself : see deut 4. 24. for the lord thy god is a consuming fire , even a jealous god : understand therefore ▪ this day , that the lord thy god is he which goeth over before thee : as a consuming fire he shall destroy them , and he shall bring them down before thy face ; so shalt thou drive them out , and destroy them quickly , as the lord hath said unto thee , deut. 9. 3. and it shall be very tempestuous round about him . who shall stand when he appeareth ? for he is like the refiners fire , and he shall sit as a refiner and purifier of gold , mal. 3. 2 3. consider that in isa. 35. 4. your god will come with vengeance , even god with a recompence will come and save you . this scripture holds forth the coming of christ two manner of ways . first , he will come with a vengeance against all our sins , and temptations , and divel ; and save us from them all . secondly , he will come with a recompence : he will come with a reward for all those sufferings that we have endured from sin , men , and satan : he will reward us for all our sufferings . or it may be taken thus : he will come with a recompence ; he will reward with destruction all our enemies : for the lord is our judge , the lord is our lawgiver ▪ the lord is our king ; he will save us , isa. 33. 22. and then that in isa. 41. 10. the lord will come with a strong hand ▪ or against the strong with a mighty hand ▪ or mighty power , against his enemies against our corruptions ; and his arm shall rule for him . the strength of a man is in his armes ; so gods strength is in his armes : gods armes shall rule for him : behold , his reward is with him , and his work ( or recompence ) before him . consider that in isa. 66. 15. behold , the lord will come with fire ; and with his chariots like a whirlwind ( that is , he will come swiftly and fiercely ) to render his anger with fury upon his enemies , and his rebuke with flames of fire : that is , with the scorching burnings of himself . we shall further illustrate the coming of christ by these things . first ▪ he shall come in a cloud . secondly ▪ he shall come in the clouds . thirdly ▪ he shall come with clouds ▪ fourthly , he shall come with his saints and angels . first , he shall come in a cloud . see luke 21. 27. and then shall they see the son of man coming in a cloud . what cloud ? in a cloud of darkness . as he went up in a cloud , so he shall come down in a cloud : in the same manner that he went up , in the same manner he shall come down . see act. 1. 11. which also said , ye men of galilee , why stand ye gazing up into heaven ? this same jesus which is taken up from you into heaven , shall so come in like manner as ye have seen him go into heaven . for the lord himself shall descend from heaven with a shout , with the voice of the archangel , and with the trump of god : and the dead in christ shall rise first . then we which are alive and remain , shall be caught up together with them in the clouds , to meet the lord in the air ; and so shall we ever be with the lord ▪ 1 thes. 4. 16 , 17. quest . but , may some say , you hold the personal reign of christ . answ. yes : but i do not hold it as many hold it : i hold that he shall come personally , and reign ; but yet spiritually , with spiritual flesh and blood , with a glorified body ; and what that is , i know not . object . but shall not he come and reign , with that very flesh and body which he had at ierusalem ? answ. no . my reason is : for thou sowest not that body which shall be : that which shall be , is changed , metamorphosed . object . but some will say , how are the dead raised ? and with what body do they come ? answ . thou fool , that which thou sowest is not quickned , except it die ; and that which thou sowest , thou sowest not that body that shall be ▪ but bare grain , it may chance of wheat , or of some other grain ; but god gives it a body , as it hath pleased him , and to every seed his own body , 1 cor ▪ 15. 35 , 36 , 37 , 31. selah . secondly , he shall come in the clouds . see matth. 26 ▪ 64. jesus said unto them , thou hast said . nevertheless i say unto you , hereafter shall ye see the son of man sitting on the right hand of power , which is the father , and coming in the clouds of heaven . what are these clouds ? they are clouds of darkness : psal. 97. 2. clouds and darkness are round about him , and he maketh the clouds his chariot , psal. 104. 3. clouds of darkness are christ's chariot , in which he will come riding into the world , and into the spirits of his people . he shall come in this chariot two manner of ways : first , he shall come with power : he shall come with power into the world , and the spirits of his people : they shall feel his power : he will come with majestie , and as one that hath authority : he will beat down the mountains , and every thing that lies in opposition to him ; the lofty looks of men and women shall he humble , and the haughtiness of them shall he bow down : then every one that is proud , lofty , and lifted up , shall he bring lowe ; all the tall cedars of lebanon , that are high and lifted up , and all the tall oaks of bashan , and all the high hills , and the high towers , and fenced walls , and the ships of tarshish , and pleasant pictures ; and the idols shall he utterly overthrow and abolish . and they shall go into the holes of the rocks , and into the caves of the earth , for fear of the lord , and the glory of his majestie , when he ariseth to shake terribly the earth : and then shall they cast their idols of silver and gold , which they have made every one for himself to worship , to the moles , and to the bats , to go into the clefts of the rocks , and into the tops of the ragged rocks ▪ for fear of the lord , and for the glory of his majesty . secondly , he shall come in great glory ; that is , huge ▪ vast glory , that shall dazzle the eyes of all people : he shall come in such glory as shall scorch the men of the earth : he shall come in the brightness of himself , which shall astonish all flesh . thirdly , he shall come with clouds . see revel. 1. 7. behold , he cometh with clouds , and every eye shall see him , and they also which pierced him ; and the kinreds of the earth shall wail because of him . even so . amen . clouds of darkness shall usher him in into the world , and all shall see him ; and those that have pierced him , shall cry out because of him . fourthly , he shall come with his saints and angels . first , he shall come with his saints : my god shall come , and all his saints with him . and enoch also , the seventh from adam , prophesied of these , behold , the lord cometh with ten thousand of his saints , jude vers. 14. to the end he may establish your hearts unblameable in holiness before god , even our father , at the coming of our lord iesus christ with all his saints , 1 thes. 3. 13. secondly , he shall come with his angels likewise . the chariots of god are twenty thousand , even thousands of angels : the lord is among them as in sinai , in the holy place , psal. 68. 17. for the son of man shall come in the glory of his father , with his angels , matth. 16. 27. and to you who are troubled , rest with us , when the lord jesus shall be revealed from heaven with his mighty angels . 2 thess. 1. 7. as clouds and darkness shall usher him in , so saints and angels shall be his guard to wait upon him , in his coming . i shall further hold forth the coming of christ , these manner of ways following ; and then shew you the end of his coming . first , he shall come in the glory of his father . secondly , he shall come in the glory of himself . thirdly , he shall come in the glory of his angels . first , he shall come in the glory of his father , cloathed with his fathers glory , clad with his riches , grace , and good will ; filled with his fulness . see mar. 8. 38. whosoever therefore shall be ashamed of me , and of my words , in this adulterous and sinful generation , of him also shall the son of man be ashamed , when he comes in the glory of his father . secondly , he shall come in his own glory , which is god himself . father , glorifie me with thine own self , which is with the glory i had with thee before the beginning of the world , joh. 17. 5. the lord possessed me in the beginning of his way , before his works of old : i was set up from everlasting , from the beginning , or ever the earth was , prov. 8. 22 , 23. in the beginning was the word , and the word was with god , and the word was god , joh. 1. 1. he shall come with the fulness of the godhead in him , col. 2. 9. he shall come with a fulness of grace and truth , joh. 1. 14. for it pleased the father that in him all fulness should dwell , col. 1. 19. with all his fulnhss he shall come . thirdly , he shall come in the glory of his angels , cloathed with the angelical glory . but what is the glory of angels ? see heb. 1. 7. and of the angels he saith , who maketh his angels spirits , and his ministers a flame of fire . the glory of angels is that flame of fire that is in them , and wherewith they are cloathed , which is nothing but their fiery and flame-like appearances . the glory of angels is the strength of angels ▪ bless the lord , ye his angels , that excel in strength , or , are mighty in strength ▪ psal. 103. 20. the glory of angels is their holiness : see mat. 25. 31. when the son of man shall come in his glory , and all the holy angels with him , then shall he sit upon the throne of his glory . the glory of angels consisteth in this likewise : they neither marry , nor give in marriage . the last thing to be enquired into , is , the ends of his coming . they are these things following . the first is this : that in the dispensation of the fulness of times , he might gather tother into one , all things in christ , both which are in heaven , and which are on earth , eph. 1. 10. and he shall send his angels , with a great sound of a trumpet or , with a trumpet and a great voice ; and they shall gather together his elect from the four windes , from one end of heaven to the other , matth. 24. 31. or , from the uttermost parts of the earth , to the uttermost part of heaven , mar. 13. 27. secondly , that he might gather his people together , unto the supper of the great god ; that is to say , to eat the flesh of kings , and the flesh of captains , and the flesh of mighty men ; and the flesh of horses , and of them that sit on them ; and the flesh of all men , both free and bond , both small and great . friends , we shall feed upon all our enemies ; we shall make a supper of them all , rev. 19. 18. and i saw an angel standing in the sun , and he cried with a loud voice , saying to all fowls that flie in the midst of heaven , come and gather your selves together to the supper of the great god , vers. 17. the third end , is to take vengeance on them that know not god , and that obey not the gospel of our lord jesus . 2 thes. 1. 7 , 8 9. and to you who are troubled , rest with us , when the lord jesus shall be revealed from heaven with his mighty angels in flaming fire , taking vengeance on them that know not god , and that obey not the gospel of our lord jesus christ : who shall be punished with everlasting destruction from the presence of the lord , and from the glory of his power . the fourth end of his coming , is , that he might destroy that wicked one : and then shall that wicked one be revealed , whom the lord shall consume with the spirit of his mouth , and shall destroy with the brightness of his coming ; which is antichrist , 2 thes. 2. 8. if it be thus , that my god , thy god , our god , your god shall come , yea , will come ; be not afraid of his coming and of his fiery appearance : he comes to save you , to redeem you : he brings with him redemption and salvation : he comes to deliver you from your corruptions , from your temptations , from your bondage and affliction . why should ye fear ? therefore , lift up your heads : for your redemption draws nigh . if it be thus , that my god , thy god , your god shall come , do not doubt of his coming . say to them that are of a fearful heart , be strong , fear not ; behold , your god will come ; you need not fear but that he will . but when will he come ? he shall suddenly come , mal. 3. 1. the lerd whom ye seek , even the messenger of the covenant , whom ye delight in , shall suddenly come into his temple . behold , i come quickly ; hold that fast which thou hast , that no man take thy crown , revel. 3. 11. friends , look to your crown : god hath set a crown of pure gold , that is , of salvation , upon your heads ; take heed that satan rob you not of it : behold , i come as a thief : blessed is he that watcheth , and keepeth his garments , lest he walk naked , and they see his shame , rev. 16. 15. behold , i come quickly : blessed is he that keepeth the sayings of the prophecies of this book , rev. 22. 7. behold , i come quickly , and my reward is with me , to give every man according to his work , vers. 12. as the light cometh out of the east , and shineth even unto the west , so shall also the coming of the son of man be ; which will be with speed , quickly , matth. 24. 27. he hath promised that he will come , and come quickly . quest . but , may some say , where is the promise of his coming ? for since the fathers and apostles fell asleep , all things continue as they were from the beginning of the creation . answ. take heed what you say . this was the saying of scoffers that walked after their own lusts ▪ see 2 pet. 3. 4. quest . but , may some say , there are a great many things to be fulfilled and accomplished before christ comes in this manner ; as . the calling of the jews , the bringing in of the gentiles , the time of restitution of all things , spoken of in acts 2. 20 , 21. and divers other things , spoken of in matth. 24. also , satan is to be cast into the bottomless pit , and to be shut up there , and to have a seal set upon him , that he should deceive the nations no more , till the thousand yeers should be fulfilled : after that , he must be loosed for a little season , rev. 20. 1 , 2 , 3. answ. to all these objections , i answer thus : it is true , there are the jews to be called , and the fulness of the gentiles to be brought in ; but when this shall be , no man knows : and , for ought that we know , it may be quickly , in a very short time , in the twinkling of an eye . and as for the restitution of all things , which is to be fulfilled before the coming of christ ; that may be as soon , for ought that we know . and as to those things spoken of in the 24 of matthew , which are to be fulfilled before the coming of christ ; i say , the most part of them are already fulfilled , and the rest are about fulfilling , and will be fulfilled in a very short time . and as to satan's being bound , and cast into the bottomless pit , and there to be shut up , and sealed , that he should deceive the nations no more till the thousand yeers be fulfilled : i say this , that satan hath been bound already , and cast into the bottomless pit , and there was shut up and sealed , that he should not deceive the nations : i say , he was , comparatively to that which he is now ; and that he is let loose again : if ever the dragon was let loose , he is let loose now ; and he is now gon out to deceive the nations which are in the four quarters of the earth , gog and magog , to gather them together to battel , the number of whom is as the sand of the sea : and they shall go upon the breadth of the earth , and compass the camp of the saints about , and the beloved city ; and fire shall come down from god out of heaven , and devour them . and after this , the devil , that deceived them , shall be cast into the lake of fire and brimstone , where the beast and the false prophet are , and shall be tormented day and night for ever and for ever . and if i be out in this , then i shall say thus , that a thousand yeers with the lord are as one day , 2 pet. 3. 8. and by the way note this , that i do not believe that it is so to be understood , that satan shall be so shut up , as that he shall not decive some . if it be so , that which any of you hath already , hold fast , until christ comes , rev. 2. 25. you that are professors in deed , and not in shew onely , hold fast your good profession ; let not satan drag you out of your profession , into earth : hold fast , and repent : if thou shalt not watch . i will come on thee as a thief , saith christ ; and thou shalt not know what hour i will come upon thee , rev. 3. 3. watch ye therefore when the master of the house cometh , lest coming suddenly , he finde you sleeping . and what i say unto you , i say unto all , watch ; mark 13. 35 , 36 , 37. watch therefore ; for ye know not at what hour your lord will come , matth. 24. 42 , 43 , 44. but know this , that if the good man of the house had known in what watch the thief would come , he would have watched , and would not have suffered his house to be broken up . therefore be ye also ready : for in such an hour as ye think not , the son of man cometh . surely jesus christ is not far off , but will steal in upon us unawares , when we look not for him : therefore watch , with oil in your lamps . and to encourage you to watch , consider that place of scripture in luke 12. 37. blessed are those servants , whom the lord when he cometh shall finde watching ; verily i say unto you , that he shall gird himself , and make them to sit down to meat , and will come forth and serve them . and if he shall come in the second watch , or come in the third watch , and finde them so doing , blessed are those servants . but if that servant shall say in his heart , my lord delayeth his coming ; the lord of that servant shall come in a day when he looketh not for him , luke 12. 45. if it be thus , be patient unto the coming of our lord : be ye patient also ; for the coming of the lord draws nigh ; it is at hand , james 5. 7 , 8. it was nigh in the apostles times ; it is neerer now . for ye have need of patience , that after ye have done the will of god , ye might receive the promise . for yet a little while , and he that shall come , will come , and will not tarry , heb. 10. 36 , 37. certainly he is not far off , but will steal in upon us , when we never expect him . if it be so , wait and look for christ's coming . ye come behinde in no gift , waiting for the coming of our lord , 1 cor. 1. 7. looking for and hasting to the coming of god , wherein the heavens being on fire , shall be dissolved , and the element shall melt with fervent heat , 2 pet. 3. 12. look for him from the clouds ; expect him to come down in a cloud of darkness into your spirits : for he will break thorow your darkness , and turn it into light . wait : who knows but that he may come down in a cloud of darkness into your hrarts ? if it be so , little children , abide in him , that when he shall appear , we may not be ashamed at his coming , 1 joh. 2. 28. for as the days of noe were , so shall also the coming of the son of man be . for as in the days that were before the flood , they were eating and drinking , marrying and giving in marriage , until the day that noe entered into the ark , and knew not until the flood came , and took them all away : so shall also the coming of the son of man be , matth. 24. 37 , 38 , 39. the very god of peace ( therefore ) sanctifie you wholly : and i pray god that your whole spirit , soul and body may be preserved blameless unto the coming of our lord ▪ 1 thes. 5. 23. if it be thus , then occupie till christ come . god hath given every one of us a talent ; let us improve our talents ; and let us not say , when christ comes ( as one of those ten did ) lord , here is thy talent , which i have kept laid up in a napkin : for i feared thee , because thou art an austere man , that thou takest that up thou layest not down , and reapest that thou didst not sowe ; but let us give him his own , with overplus ; luke 19. 20 , 21. let us not be as one of those husbandmen to whom god committed his vineyard till he came ; that when god should send one of his servants , or his heir , for the fruit of his vineyard , that should beat or wound any of his servants that he sends , or kill the heir , and cast him out of the vineyard ; lest he come and destroy us , luke 20. 9 , 10 , 11 , 12 , 13 , 14 , 15. and it shall come to pass in that day , that the light shall not be clear , nor dark . there are three things in these words , to be enquired into : first , what that day is . it is the day of god's coming , of his appearance ; as appears by vers . 5. secondly ▪ what is meant by light here ▪ i may be taken either for a natural or spiritual light . thirdly , what is meant by that expression , the light shall not be clear nor dark . the meaning is , it shall be a medium betwixt both : part clear , that is , precious ; and part dark , that is , darkness ; not altogether clear , nor yet altogether dark : we cannot say that it shall be clear , nor yet can we say it shall be dark ; but it shall be betwixt both . but it shall be one day : or , the day shall be one ; that is to say , one perpetual day . the prophet's meaning is , that there shall be continual light in the church of christ under the messiah ; though sometimes more dim and dark then at other times , yet ways some light . or , one perpetual day may be taken thus ; in which there shall be no darkness at all : rev. 22. 5. and there shall be no night there ; and they need no candle , neither the light of the sun : for the lord god gives them light . and they shall raign for ever and ever . or , it may be taken for a singular day , to wit , of christ's death , when the sun was darkened at noon : amos 8. 9. and it shall come to pass in that day , saith the lord god , that i will cause the sun to go down at noon , and i will darken the earth in the clear day . which thing god did ; and so remained three hours : see matth. 27. 45. now from the sixth hour there was darkness over all the land , until the ninth hour . or it may be taken for the day of christ's coming : and the reason of it , are the words following , which shall be known to the lord . of that day and hour knows no man , no not the angels in heaven , but my father , mat. 24. 36. not day nor night : it shall not be day , neither shall it be night . what then shall it be ? it shall be somewhat of either . but it shall come to pass , that at evening-time it shall be light . when we look for nothing but darkness to approach , when dark night draws on , then light shall break forth : when we look for darkness , then behold glorious light . see isai. 60. 19 , 20. the sun shall be no more thy light by day , neither for brightness shall the moon give light unto thee ; but the lord shall be unto thee an everlasting light , and thy god thy glory : the lord himself shall be unto us an everlasting light : thy sun shall no more go down , neither shall thy moon withdraw it self : for the lord shall be thine everlasting light , and the days of thy mourning shall be ended . see revel. 21. 23. and the city had no need of the sun , neither of the moon , to shine in it : for the glory of god did lighten it , and the lamb is the light thereof . in the evening-time , when we little expect light , this everlasting glorious light shall break forth . the prophet further goes on , to discover what shall be in that day . and it shall be in that day , that living waters shall go out from jerusalem . jerusalem here , is to be taken for the city of god , his saints . the living waters here , are waters that have life in them , which are the abundance of the spirit : see joh. 7. 38. he that believeth in me as the scripture hath said , out of his belly shall flow rivers of living water . these shall flow out of the saints : see ezek. 47. from the first verse to the seventeenth . afterward he brought me again unto the door of the house , and behold , waters issued out from under the threshold of the house eastward : for the forefront of the house stood towards the cast ; and the waters came down from under from the right side of the house , at the south side of the altar . then brought he me out of the way of the gate northward , and led me about the way without unto the utter gate , by the way that looketh eastward , and behold , there ran out waters on the right side . and when the man that had the line in his hand went forth eastward , he measured a thousand cubits , and he brought me thorow the waters : the waters were to the ancles . again he measured a thousand , and brought me thorow the waters : the waters were to the knees . again he measured a thousand , and brought me thorow the waters : the waters were to the loins . afterward he measured a thousand , and it was a river , that i could not pass over : for the waters were risen , waters to swim in . and he said anto me , son of man , hast thou seen this ? then he brought me , and caused me to return to the brink of the river . now when i had returned , behold , at the brink of the river were very many trees , on the one side , and on the other . then said he unto me , these waters issue out toward the east country , and go down into the desart , and go into the sea : which being brought forth into the sea , the waters shall be healed . and it shall come to pass , that every thing that moveth , that liveth , which moveth whithersoever the river shall come , shall live ; and there shall be a very great multitude of fish , because these waters shall come thither : for they shall be healed , and every thing shall live whither the river cometh . and it shall come to pass , that the fishers shall stand upon it , from engedi even unto eneglaim : they shall be a place to spread forth nets ; their fish shall be according to their kindes , as the fish of the great sea , exceeding many . but the miry places thereof , and the marishes thereof , shall not be healed ; they shall be given to salt . and by the river , upon the bank thereof , on this side , and on that side , shall grow all trees for meat , whose leaf shall not fade , neither shall the fruit thereof be consumed : it shall bring forth new fruit , according to his months , because their waters they issued out of the sanctuary ; and the fruit thereof shall be for meat , and the leaf thereof for medicine . so that you see what these waters are ; they are such as are not passable , healing waters , waters of life . see joel 3. 18. and it shall come to pass in that day , that the mountains shall drop down new wine , and the hills shall flow with milk and all the rivers of judah shall flow with waters ; and a fountain shall come forth of the house of the lord , and shall water the valley of shittim . the mountains , here , are the saints : for they are so called in scripture . the new wine which they shall drop down , is new discoveries of the spirit . the hills are the saints likewise , caught up into high enjoyments of god . their flowing with milk , is nothing but the spirit breaking forth in an abundant manner in them , in another consideration . the meaning of that saying , a fountain shall come forth of the house of the lord , is this : there shall be such a fountain of living waters , that is , of the spirit , flow forth from the saints , as shall not be dry . see revel. 22. 1. and he shewed me a pure river of water of life , clear as crystal , proceeding out of the throne of god , and the lamb . which speaks the same thing ; onely it holds forth the pureness of those waters . in the midst of the streets of it , and of either side of the river , was there the tree of life , which bare twelve manner of fruits , and yeelded her fruit every month ; and the leaves of the tree were for the healing of the nations . half of these waters shall go towards the former or eastern sea , and half of them toward the later sea , or hinder sea . the eastern sea , here in the letter , is the lake of sodom ; and the hinder sea is the mediterranean sea . but take it in the mystery , and the meaning is this : by the former sea are meant those that are forwardest in the ways of christ : by the hinder sea , those that are hindermost in the ways of christ . or , the former sea , and hinder sea , may be taken for the gentiles : the abundance of the sea shall be converted to thee : see isai. 60. 5. it speaks this clearly , a general and large pouring forth of the spirit . in summer and in winter shall it be . when it is summer , and when it is wintet with a soul , these waters shall never be dried up ; no , not in the hottest time of summer , as your natural summer-streams are . and the lord shall be king over all the earth . he shall alone be acknowledged and worshipped , he shall alone reign and rule ; none but the lord . in that day shall there be one lord , and his name one . that day is to be understood of the day of god's coming , and of the appearance of christ . there shall be one lord . now there are many lords , but then shall there be onely the true god acknowledged . there shall be one lord , or , the lord shall be one . now he is twain ; then he shall be one . and his name shall be one . now twain , then one . o what a glorious state will that be , when there shall be but one lord and one name worshipped ! then shall be no other name professed , but onely the name of the lord . though all people now profess another god , and walk in the name of his god ( micah 4. 5. ) yet they shall then walk in the name of the true god alone . question . what is it to walk in the name of the lord ? answer . it is to walk in the power , majesty , wisdom , knowledge , light , and life of god . if it be thus , that the light shall not be clear nor dark , neither day nor night , in the day and coming of christ ; then think it not strange , if it fall out so , as surely it will . but in the evening it will be light . when the night begins to approach , and gross darkness to follow , then light will break forth , even the everlasting light of god himself . a strange thing is , friends , when a man is in spiritual blindness , betwixt darkness and light : sometimes he thinks he sees , and sometimes he thinks he sees not ; he cannot tell . in the evening it shall be light ; when a soul least looks for it . who would look for light to break forth in the evening ! but it is true that it shall ; therefore , wait for it . if it be so , that living waters shall flow forth from jerusalem , half of them toward the former sea , and half of them toward the hinder sea ; then this may serve to discover the abundance of the spirit that shall be poured forth in the later days ; a fountain of living waters shall flow forth from jerusalem , to water the world with ; the mountains shall drop down new wine , and the hills shall flow with milk , and all the rivers of judah shall flow with waters . the church of christ shall be so filled with the spirit , as it shall be in them as a fountain ; and it shall come flowing sorth from them , towards the former sea , and later sea . this shall be in summer and in winter ; it shall be always , it shall constantly flow forth from them towards the world . if it be so , you that want the spirit , wait for it : if you believe , out of your belly shall flow rivers of waters ; a fountain of living waters shall flow forth from you , to water the dry and parched ground . if it be thus , this may soon discover who shall reign in that day , the lord alone shall reign ; he shall be king then over all the earth ; then our lord will be exalted . now men reign , and are exalted ; but he will throw them down , and exalt himself . and his name shall be one . his name is not one now ; there are other names besides his , worshipped : but god will throw them down , and his alone shall be lifted up . the postscript . there are three things which moved me to write this postscript : the first was , to declare and make known , that that which i have written against the priests , was intended onely against those that are base and vile , and such as take tythes , and are proud , ignorant , idle , blinde priests , such as are for gain ; that feed themselves , and not the flock ; that go , before they are sent ; that teach for hire , and the like . the second thing was , to take off those things that have been laid to my charge by some , concerning my first book ; which are these : first , they affirm that i say in my book , that i take heaven to be the light and glory of god ; which is true : and that satan in heaven , is satan in the very light and glory of god ; which i deny : for it is an impossible thing , and cannot be . though this i cannot but subscribe to , that is to say , that he will administer to souls in that state , and teach souls to make false applications and misapprehensions of things . and besides , if they would look diligently into my book , and search narrowly how things are spoken there , they would finde that i speak a quite contrary thing : for i say , that satan in heaven , is satan in glory ; and satan in glory , is satan in an angel of light . as in these words , and there appeared another wonder in heaven ; the meaning is not , that there appeared really a great red dragon in the light and glory of god ; but the meaning is , john being taken up by the spirit into heaven , that is , into the light and glory of god , he saw the appearance of the great red dragon there ; but not really the dragon , in the very light and glory of god . the second thing that they lay to my charge , is , the title of my last book , which is , a wonder , and no wonder : they admire how i can make that which is a wonder , to be no wonder . this is a poor thing to give an answer to : but i will satissie them so far , as to tell them , i make a wonder , no wonder , thus : it is a wonder to those that are not acquainted with what satan in heaven is ; for they stand and admire at the thing : but it is not a wonder to those that know what satan in heaven is ; they do not admire , neither do they at all wonder at it , because they know it , and are well acquainted with it . and the reason wherefore john called it a wonder , was , because he knew not what satan in heaven was , he was not acquainted with satan in an angel of light . consider that place in 2 cor. 11. 14 ▪ and no marvel : for satan himself is changed into an angel of light . the rest of the things they lay to my charge , are words in my book which are falsly printed ; for which the printer indeed is to be blamed , not i. the third thing that moved me to write this postscript , was , to answer a poor weak saying of one whom i forbear to name , which was this : there are many that take upon them to write now a days , but i know no warrant for any of them to write , seeing there are so many learned , able , and godly men , that do write ; unless they could write some new truth , that was never heard of before . to the first , i ask you this : is all truth in learned godly men ? have none but they a warrant to write ? may not a childe of god , that hath no learning at all , be endued with the spirit , and power from on high , and so be made as fit as they to preach and write ? is not the same spirit in one , as in the other ? certainly you have lost your senses ; you seem to hold that which many ignorant priests do ; that is to say , that none are so able to deliver and write truth , as themselves are . i am sure that godly learned men will not assume this to themselves , but will esteem others above themselves . there is that revealed , many times , to a poor , ignorant , weak christian , that learned christians are ignorant of : and i have seen that written by a babe , the like whereof i never saw come from learned professors , though they were godly . i speak not this to discourage them , or to set light by them ; but to take off partiality : and my end in answering the foresaid saying , was ( god knows ) that those that heard it , might not be led aside by it , but that they might see the vanity of it , and that it proceeded either from ignorance or envie to the second , i say , there is no truth new , that is to be written ; but that which is written , and shall be written , is the old truth . it is true , in one sence , old truth may be new ; as in that sence , i write to you a new commandment : it was new to them , because they had not practised it before ; but yet it was the old commandment , which was , that they should love one another . now he that writes , must write old truth , that was heretofore , or else he must write a lye : there is nothing new under the sun . there are many hidden old truths which you and others know not , though ye and others think ye know them ; and therefore they may write them , and declare them , if they be called to it of god . and those that think themselves to know most , know least , yea , are very fools : nay , a man may write those things that you and others haply know to be truth : for though you and others know them to be truth , yet haply others do not ; so that he writes the things he hath seen , felt , and handled : but for any to write the things of another ( as he may ) which he hath not seen nor felt , this is not lawful . finis .