The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

A SERMON PREACHED AT S. MARIES Cambridge, Novemb. 27. 1659.

ROM. VIII. 23.

And not only they, but our selves also, which have the first fruits of the Spirit, even we our selves grone within our selves, waiting for the adoption, to wit, the redemption of our Body.

MANY verses in the Scripture are facil, taken single by themselves, but difficult when they are to be construed in connexion with the prece∣ding. Of such nature is this verse. Take the words singly, and they are easie to construe; We which have the first fruits of the Spirit, even we grone within our selves, waiting, &c. They may be interpre∣ted to a facil sense; but construe them in connexion and conformity to the sense of the verses before, as the first clause of this verse. And not only they, but we our selves, &c. does argue they must be, and there will appear, ali∣quid difficultatis propter vicinam difficultatem, some difficulty in them, because of a difficulty near them. We may take Joh. III. 1, 2, 3. for an instance, There was a man of the Phari∣sees named Nicodemus a Ruler of the Jews: The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a Teacher come from God, for no man can do these miracles that thou dost except God be with him. These words make a difficulty in the next verse, which is, how our Saviours reply there should correspond with Nicodemus his words. Jesus answered and said unto him, Verily, Verily, I say unto thee, Except a man be born again he cannot see the Kingdom of God. Which words are easie in themselves, but the difficulty is to find out the relation they bear to the former. There must be something understood to make Christs words an answer to Nicodemus his. Peter saith, 2 Pet. III. 16. that in S. Pauls Epistles there are some things hard to be understood. This ••is probable is one of those hard places. But Expositors, aut inveniunt aut faciunt, either invent the difficulties or make them before they were so: and indeed most when they have expounded these words, leave them more obscure than they found them.

The main difficulty is what sense to put on the word Creature, vers. 19. For the earnest expectation of the Creature waiteth for the manifestation of the Sons of God. And I find especially three.

1. Sedulius applies it to good Angels: they grone for mans conversion. But how are they subject to vanity? vers. 20. He hath an Interpretation for that, which is not worth the trouble of your patience to hear.

2. Primasius out of Austin understands it of Man only considered sinful. Signaculo imaginis Dei amisso remansit tantum creatura. Man having lost the mark of the Image of God, there remained nothing but the creature. And, Creature ipsa est, quae nondum vocatur filiorum forma perfecta, sed tantum creatura. The creature is that, which hath not yet ob∣tained

the name of Sons, but creature only. But how this is applicable to the whole pas∣sage, without much harshness, I leave to your own thoughts to consider.

3. A third and which is most entertained, is, that by Creatura is meant Ipsissima mundi machina coelesti & elementari regione constans, the very fabrick of the world, consisting both of the heavenly and elementary region: all subject to change and vanity and corruption be∣cause of sin; Et convexo nutans pondere, ready to sink with its weight, labouring to be got into a better condition. Accordingly Beza renders it, Mundus hic creatus, this created World, and comments largely to this purpose: and brings 2 Pet. III. 10, 12. that speaks of the dissolution of the World, to this purpose. Out of which two places so taken, what collections are made I need not tell you, viz. That after the Resurrection, Mundi Machi∣na, the Fabrick of the World shall not be dissolved, but there shall be a Bodily creature still, but purified and in an uncorrupt condition. But quorsum haec? & cui ••ini? Why is all this, and to what end? But I shall not now dispute this, only I would recommend to you to consider whether taking up this sense the Apostles argumentation be proper.

If I be not deceived there are two phrases in the verses, as keys hanging at their own girdle, that do clearly unlock them into a sense far different from these, but yet a sense plain and probable enough.

The first, I shall take up is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the whole creation, in the vers. before we find the word in two places more. The former is in Mark XVI. 15. Go ye into all the World, and preach the Gospel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to every creature. There it means all Nations. For Matthew so renders it in the parallel place, Matth. XXVIII. 19. Go ye therefore and teach all Nations. The second place is I. Col. 23. The Gospel, &c. which was preached to every creature. There it means the same; and is as it were but an eccho to that in Mark. There was the Com∣mand, here the performance. The Apostle here speaks Attic Language, but Jerusalem sense, Greek but in a Jewish Idiom. For the expression does but render a phrase most usual among the Jews, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 All creatures, which they use for all men or Nati∣ons, as I might shew you by multitudes of Examples. Now since in the two places men∣tioned it means all the Nations or Gentiles, he offers violence to Scripture, and frames a construction on his own head, and not on his own heart, that shall not construe it so here. And for ought I see one might translate it omnis mundus Ethnicus, all the Heathen World, with as good warrant, as Beza doth, Totus hic mundus creatus, all this created World.

A second key that I shall take up and use for the explaining this place, is the Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vanity, vers. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the creature was made subject to vanity. It is well translated Vanity, but the word is ill construed. It is generally taken for a vanishing fading condition, whereas it signifies, Vanity of mind. This Apostle is a good Lexicon for this Rom. I. 21. Because when they knew God, they glorified him not as God, neither were thankful, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 became vain in their imaginations, Eph. IV. 17. That ye henceforth walk not as other Gentiles walk in the vanity of their mind: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lay these two places to the Text, and see how they speak the same thing. And now to take up the whole 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Paraphrase, vers. 18. For I reckon that the suf∣ferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the very Gentiles look after this glory to be revealed, vers. 19. For the earnest expectation of the creature, of all Nations or the Heathen, waiteth for the manifestation of the Sons of God. God had spoke much of his sons among the Gentiles; and now the Gentiles did wait for the manifestation of these Sons of God, vers. 20. For the creature was made subject to vanity; the Nations or Gentiles were subject to vanity of mind, not willingly, but by reason of him, who hath subjected the same in hope, vers. 21. Because the creature, the heathen World, it self also shall be delivered from the bondage of corruption into the glorious liberty of the children of God, vers. 22. For we know that the whole creation, totus Mundus Ethnicus, the whole Heathen World, groneth and travaileth in pain together until now. For it might be shewed, that at this time, there were some extraordinary stirrings, as the child in the womb, among the Heathen towards this delivery, vers. 23. And not only they, but our selves also, which have the first fruits of the Spirit, even we our selves grone within our selves, waiting for the Adoption, to wit the Redemption of our Body. And so I am come to my Text.

In it are three words especially observable towards opening the sense of it: I. We. II. First fruits of the Spirit. III. Our Body. I will take them up inverso ordine, the last first.

I. Body. I cannot understand it of the body we carry about us. For the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Adoption of the Body, or the Adoption of the Soul, set alone is unusual in Scripture, but Adoption is of the whole person. But I take it for the mysticacl body of Christ; of which the Gentiles were the far greater part. And than this acceptation of the word nothing is more usual. God had promised the Adoption of numberless sons from among the Gentiles, and this was to make up the whole mystical body. And this we

grone for, waiting for the Adoption, to wit, the Redemption of our Body. This, this same Apostle calls the measure of the stature of the fulness of Christ, Eph. IV. 13. He hath or∣dained in his Church divers orders of spiritual men; some Apostles and some Prophets, and some Evangelists, &c. for the edifying the body of Christ, for the bringing it to its full growth: Till we all come in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. Christs mystical Body was growing up from time to time under the preaching and publishing of the Gospel by the Apostles, Prophets, Evangelists, &c. and was not yet arrived to a perfect man, but when the Gentile World came in, then it attained to its manhood, to the mea∣sure of the stature of the fulness of Christ.

II. First fruits of the Spirit. This refers to afterfruits, not to grace or glory. But the first fruits of the Spirit implies that the Spirit was first given to them, and that it was afterwards to be given to others. As the Priests had the first fruits, and the afterfruits or the rest the people had. So 1 Cor. XV. 23. Christ the first fruits, and those that are Christs the afterfruits. And this clears the meaning of the first word.

III. We. That is, we Jews among whom God bestowed his Spirit. I need not prove that God bestowed his Spirit first on the Jews. The Prophets oft call the Jewish Nation Pools of Water for this, and the Gentiles a dry Wilderness for want of this: but foretel that the Wilderness should become Pools of water. And this we grone for, that is, we Jews, for them Gentiles, that they might partake of this Spirit as well as we. Or take it, we Christians or Saints, that have first received the Spirit, we grone that God would make good the like upon the fulness of the Gentiles.

This Exposition I leave at your feet. If it be not as agreeable to the Apostles discourse; for he presently after begins with Election and Reprobation, that may fall out to be thought of upon Gods calling of the Gentiles; if not as agreeable to the whole tenor of Scripture; if not as full of plainness and clearness; if not as warrantable by the Language, as any of the three I mentioned, refuse it: nay if it were not so, I my self should never own it. However I will not so confine you to my sense, as to ground the foundation of my ensuing Discourse upon my interpretation; but I take up one clause without consideration of the connexion, and that whose construction is unquestionable, viz. We that have the first fruits of the Spirit.

Not to insist upon the word first fruits: I will leave it out: and speak to this Question, What it is to have the Spirit? A question pertinent to be looked after, both because of that in vers. 9. where it is said, That if any man have not the Spirit of Christ he is none of his: and because of the common delusion, I have the Spirit. I doubt not the Apostle speaks of the sanctifying Spirit, and so I shall handle it. I shall answer this Question in seven or eight Observations.

I. Observe, Having of the Spirit is spoken of man only considered under his Fall. I mean the Spirit of Grace, and so the Apostle here. I mean not in opposition to his re∣covery, but to Innocency and Glory. Adam in innocency had not the Spirit, nor Saints in glory, but man only in the middle condition. True, Adam was perfectly righteous, intirely holy, and absolutely able so to act, but this was not founded in his having the Spirit, but meerly in his nature. He had the Image of God, not the Spirit of God. God having created him, left him to himself, did no more to him, but as Creator. His holi∣ness was not founded in Sanctification but in Creation. The Spirit created him, but left him to himself, and did no more to him. And let me ask, Could he have fallen, if he had had the Spirit? As the Spirit created him impeccaminosum, without sin, so if he had had the Spirit inhabiting and acting as in Saints, it had made him impeccabilem without pos∣sibility of sinning. The Spirit raiseth the fallen, preserveth that good men fall not final∣ly, and yet they are sinful: allow the same property of operation in Adam, and could he have fallen?

Nay he had not so much as the Spirit of Prophesie. Which is less than the Spirit of Sanctification. For Balaam and Caiaphas had that. His knowledge was great, but it was not prophetick foreknowledge. He could see future things as wrapt in causes, but not things contingent. Knowledge is part of Gods Image, Col. III. 10. The new man which is renewed in knowledge, after the Image of him that created him. This Adam had, when he knew God, himself and the Creature as perfectly as possible flesh and blood could. But to know things to come was not for created knowledge, but the Creators. And the Serpent tickles him not with the promise of knowing future things, but of good and evil. And our new Creation in knowledge, Col. III. 10. is to know God, not to know future events.

On the other hand, Saints in glory have not the Spirit nostro sensu, in the sense we are now speaking of; for cui sini, to what purpose? They are beyond sanctification, and now need it no more: the Spirit hath done his work with them. And as Christ shall de∣liver up the Kingdom to God, so the Spirit his Sanctified ones. Ecce ego, & filii quos

dedisti. Behold here I am and the sons which thou hast given me. Grace is now turned into Glory, Faith into fruition, Sanctification into impeccability; and there will be no need of the Spirit in our sense any more. So that Having the Spirit, is understood of man considered only under the Fall.

II. Having the Spirit speaks of having it for mans Recovery. The Spirit is given for his Recovery, viz. what God will have recovered. Let us look back to the Creation. That lesson is divine and pertinent, Eccles. XII. 1. Remember now thy Creator in the days of thy youth. There is more in it than every one observes. It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thy Creators in the plural: and teaches two things, That as the first lesson Youth is to learn is to know his Creator, so therewith to learn to know the Mystery of the Trinity, that created him. God created all things, and man an Epitomy of all, by the Word and Spirit, Son and Holy Ghost, XXXIII. Psal. 6. By the word of the Lord were the Heavens made, and all the host of them by the breath of his Mouth. Joh. I. 3. All things were made by him, and without him was not any made that was made. Job XXXIII. 4. The Spirit of God hath made me, and the breath of the Almighty hath given me life. Now when Gods creation in man was spoiled, by Son and Spirit it is repaired. So that as Christ saith of himself, I come to seek and to save that which was lost, so the Spirit came to restore and repair what was decayed. This is the meaning of the new creature, 2 Cor. V. 17. If any man be in Christ Jesus he is a new creature, Eph. II. 10. For we are his workmanship created in Christ Jesus unto good works. Who works this? Christ and the Spirit. Something Christ doth by his blood, viz. restores righteousness, the rest by his Spirit, viz. recovers holiness.

Nay I may add, the Spirit is given only for mans Recovery. The Spirit created man so perfect to try him; Spiritus movens the Spirit moving is to try man: outward admini∣strations are to try him, but when sanctification comes, it hath a further purpose. Com∣pare man in innocency with man after the fall. His state in which he then was, was to try him. But will the Spirit alway have his work of so uncertain issue? Will he never act but for trial, and leave the issue to the will of man? God when he intended not in∣nocency for the way of Salvation, left man to himself; Doth the Spirit the like in a way intended for Salvation? Who then could be saved? Spiritus movens, the Spirit moving, I said, was given to try, inhabitans, inhabiting only and undoubtedly to Recover.

III. Having the Spirit presupposeth having of Christ, vers. 9. If any man have not the Spirit of Christ, he is none of Christs: & contra, If any have the Spirit he hath Christ. These terms are convertible, He that hath Christ hath the Spirit, and vice versa, he that hath the Spirit hath Christ. As, He that hath the Father, hath the Son, and he that hath the Son hath the Father also. As Son and Spirit cooperated in mans creation, so in his re∣novation. Personal works are distinct, but never separate. Christ to Justifie, the Spirit to Sanctifie: but never one without the other. The Spirit is called the Spirit of Christ, is it possible then to have the Spirit absque Christo, without having Christ? And he is called his Spirit, not only, quia procedit a filio, because he proceeded from the Son, but because he gives him, and is a purchase of his blood. As the Spirit moved on the Waters, so he moves on the blood of Christ, he comes swimming in that, and it is ex merito sanguinis, from the merit of his blood, whosoever hath him. See Gods way of cleansing the Leper, which is an Emblem of cleansing a sinner, XIV. Levit. 14, 15, 17. And the Priest shall take some of the blood of the trespass offering, and the Priest shall put it upon the tip of the right ear of him that is to be cleansed, &c. And the Priest shall take some of the Log of oyl, &c. And the Priest shall put it upon the tip of the right ear, &c. First, Blood and then Oyl. On whom is the unction of the Spirit, on him is first the unction of blood. As the person is accepted before his Service, Gen: IV. 4. The Lord had respect unto Abel and to his offering. So the person is first Justified before Sancti∣fied. God doth not new-create a person whom he accepts not.

IV. He that hath the Spirit hath a twofold work of the Spirit, common grace and sanctifying grace. We may consider the Spirit as Creator and Sanctifier; and thirdly, acting in a Work between both. When he teacheth man arts, indues him with intel∣lectual abilities, he then works as Creator, in bonum Universi, for the good of the Universe. When he sanctifieth, he doth it for the recovery of the Soul. Now there is a work be∣tween both, that is more than he doth as Creator, and less than as Sanctifier; but in ten∣dency to the latter, but as yet it is not it, viz. Common grace. Such is Illumination to see ones Condition, Conviction with feeling, Conscience active, thoughts of Soul. This is called grace because more than nature, Common, because wicked men have it sometimes, as appears by Heb. VI. 4. And you read of Felix his trembling at S. Pauls Sermon. Now the Spirit never worketh sanctifying grace, but first useth this to make way: He plows the heart by common grace, and so prepares it for sanctifying grace. In this Chapter at vers. 15. There was the Spirit of fear before that of adoption. As the Law

was given first, so the work of the Law is first, Rom. VII. 9. When the Commandment came, sin revived and I died. As Moses delivered the people of Israel into the hand of Joshua, so the Law when it hath sufficiently disciplined us, commits us into the hand of Grace. As in Gal. III. 17. The Covenant that was confirmed before of God in Christ, the Law, &c. cannot disannul, that it should make the promise of none effect. The Law is sub∣servient to the promise, so this work of the Law to Grace. Is a meer work of the Law sanctifying Grace? True, the work of the Law goes along with grace, hence many a gracious heart is under terrors. But is the first work of the Law Grace? No, it is to fit the heart to receive Grace. Many now a days say, I have the Spirit. How came they by it? If they have it, it is an unnatural birth, not bred and born after Gods ordinary way. To day debauched, to morrow turn Sectary, and then have the Spirit. That was a wonder in the Prophet, speaking of one, that before she travailed was delivered, such a wonder is this, if it be so. No, God causeth this work of Common Grace to pre∣pare and fit us for the reception of the Holy Spirit.

V. The Spirit worketh both these by the Word. The Spirit gave the Scriptures, and he useth them for the end why they were given, viz. mans Salvation. The Spirit un∣hingeth not the Essential actings of the Soul, but works with them. Now the acting of the Soul is by reasoning and perswasion. The Will chooseth, being perswaded by the Un∣derstanding, and the Understanding is perswaded by the object. And so the Spirit does in the work of Grace, Gen IX. 27. God shall perswade Japhet, 2 Cor. V. 11. We perswade men. Now this is not done but by the Word. The heart is moulded by the Spirit to receive perswasion: but by the Word he works perswasion in us. Common grace, first grace, growth of Grace are thus all wrought by the Word. I mean Common grace where sanctification is to follow. Sometime there is stirring of Conscience in wicked men from horror and affrightments, and sometimes from the Law for the glorifying of it: but where healing must come, the wound is made by the Word, and the healing is effected by the Word.

A man is perswaded and satisfied, that he is in an undone condition. How is he so perswaded? By the Word. The Law does it, Rom. VII. 9. before mentioned. A man is perswaded to rest on Christ. The Word doth it. Faith comes by hearing. That in Joh. VI. 45. will illustrate this. It is written in the Prophet, And they shall be all taught of God. Taught of God, who had been taught of the Devil. Every man therefore that hath heard and hath learned of the Father, cometh unto me. Cometh unto me as Teacher. And how did they hear and learn from the father, but from the Word of the Father? Growth of grace also is built up by the Word. 1 Pet. II. 2, 3. As new born babes desire the sincere milk of the Word, that ye may grow thereby. What sets man upon obedience, and striving against sin, longing after God, &c? The Word continually applied. Man lives by the Word, grows by the Word. This is the means that the Spirit useth. They that speak of a Light within them, that serves for all, if they mean Light from the Word, let them then own the Word; if they mean the Light of nature, that never yet lighted man to Heaven. That was the true light that lighteth every man that cometh into the World, viz. The Gospel, that went through the World: tis clear that the Evangelist means that there, Joh. I. 9.

VI. Having the Spirit speaks not perfection in him that hath it. It speaks Holiness, not Sinlesness. Take this in the mouth of two witnesses as holy as any. First, S. Paul, Rom. VII. 17. Sin dwelleth in me: and 25. vers. with the flesh I serve the Law of sin. Secondly, S. John, 1 Ephes. I. 8. If we say we have no sin we deceive our selves, and the truth is not in us. To them that distinguish not betwixt holiness and perfection, but say they are perfect because they think they are holy; I say two things. 1. They are little seen in their own hearts. 2. Little seen in the Scripture and Divinity. For the Scripture is abundant to the contrary: and Divinity makes the contrary most plain, and facil to be understood.

It is a Paradox, Adam had perfection though not the Spirit; a Believer hath the Spirit, yet not perfection: and yet the Believers imperfection is more excellent than Adams per∣fection. I might instance, First, in the foundation of eithers holiness, Adams from his Crea∣tion and nature, a Believers from the Spirit and grace. Secondly, In the amissibleness of Adams, Adams was liable to losing, a Believers not. Thirdly, In the manner of Acting, of which anon. I cannot but observe that in Ephes. IV. 24. The new man which after God is created in righteousness and true holiness: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is rendred two ways: and both to the present purpose. The English well and according to the Hebrew Idiom, reads true holiness: and so the Apostle seems to compare the holiness of the new man with Adams. His was true holiness, but this truer, and more excellent, though im∣perfect. It is rendred also, The holiness of truth. The Gospel is oft called Truth, and if it be so to be rendred here then it means Evangelical holiness, not only in opposition to

Legal, but to Adams. Evangelical holiness is the holiness, and that that indeed restores the Image of God. After God created in righteousness and the holiness of truth. Hence is that in 2 Pet. I. 4. That by these ye might be partakers of the Divine Nature. Adam was not par∣taker of Gods holy nature, but only of his creation: if his holiness were any, yet it was mans only; but a Believer is partaker of the Spirit, when he hath holiness. Let me ask this Question, and Answer it, and that will clear all.

Why are we justified by perfect justification and righteousness (for so we are, because it is by the righteousness of Christ, which is called the righteousness of God) when we are not sanctified by perfect sanctification and holiness, though sanctified by the Spirit of Christ? I answer.

First, It is needful that Justification be perfect, for if we are not justified from every sin, it is all one as if we were from none. As break one Command and break all, so un∣justified from one sin and unjustified from all. For 1. Such persons are not accepted of God. 2. They are liable to condemnation; therefore Justification must be perfect. But in sanctification tis not so, as I shall observe by and by. A man may be truly, though not perfectly holy.

Secondly, It is Gods will and disposition to glorifie his grace in holiness by its living and acting in and against contrariety. As it was Abrahams glory, in Rom. IV. 18. Who against hope believed in hope. Whether is it greater to be holy in the midst of sinfulness, or as Adam to be holy when no sin touched him? Which was greater for Lot to be holy in Sodome or in Abrahams house? Compare a Believer with Adam. Adam had Gods Image, the Believer hath Gods Image restored. What was Gods Image in Adam? It consisted first, in the Essence of his Soul, and made him spiritual, intellectual, immortal: and secondly, in the qualification of his person, and made him holy, righteous. The former is not lost nor extinguished by sin, nor could, only spoiled and soiled. The De∣vils for all their sin, yet are spiritual, intellectual, immortal substances. The latter did embalm and keep fresh the former. His holiness kept his spiritualness, his intellectual na∣ture in the right temper, while he kept it. Now to a Believer there is so much holiness as to do the same thing. He is spiritual though he be flesh; his Holiness makes his intel∣lect right, viz. To know God and love him: and preserves him to immortality: nay goes beyond Adam in operation. As namely,

• 1. He knows God in Christ: which full revealing of God Adam did not attain to.
• 2. He loves God more excellently than Adam did or could do. Adam had no pul-back to hinder him from the Love of God, the Believer hath, Sin, the World, the Flesh, the Devil, nay, Deum Visum iratum, God himself when he seems to be angry, yet he loves God through all these. Whereas Adam fell in the first opposition.
• 3. A Believers obedience is more excellent than Adam did or could perform. Adam had no hindrance, nay he was not in a condition of passive obedience. A Believer obeys through poverty, sadness, pains, nay to death it self. Thus Having the Spirit speaks not perfection, yet at last brings to perfection in Heaven. Adam begun in per∣fection and grew imperfect. Holiness begins and sojourns in imperfection here, and ends in perfection hereafter.

VII. Having the Spirit speaks having it for ever: XIII. Joh. 1. Having loved his own which were in the World, he loved them unto the end. The falls of them that have the Spi∣rit, as for example of Peter, of David, speaks not the loss of the Spirit, nor the weak∣ness of the Spirit, but only the Spirits disposing: Every sickness is not loss of life, so every fall is not the loss of the Spirit. I might illustrate this from the Spirits acting in ruling and guiding the course of nature. The Spirit as Creator, preserves the Universe in its being and order. How? In that he hath set rules in the course of nature, that there should be such seasons, such productions, such causes to produce such effects; that warmth and nearness of the Sun should cause Spring and Summer, and so contra. And the Spirit sits above all and gives influence. So when Nature is inverted, that there happen winter-weather in Summer, and contra, Summer-weather in Winter, the Spirit is not departed from his work, nor is he become weak, but so disposes, and that after his own Rule, viz. Northern cold winds and rain to breed cold, though in Summer, thick cloudy air and sky warmth even in Winter. So though he fails of the Rule set in regard of the seasons, yet not of the Rule set of such causes producing such effects. So the Spi∣rit hath set a Rule in Course in the work of Grace, that such cause produce such effect, that it should be Summer or Winter with the Christian as the Sun of Righteousness is near or far off. And in Winter we have not lost the Sun, though he be not so near. Now when the Course of Grace is inverted, and man falls, the Spirit is not lost, but this is according to the Rule set of causes and effects; care of mens ways to produce growth and comfort; neglect thereof, to produce failings. But yet the Spirit is not quite gone from his work▪

VIII. Having the Spirit, speaks not having the gift of Prophesie. As some did not di∣stinguish before, concerning the Indowments of the Spirit, so do others not distinguish here, or at least confound. Hence some will say, I believe, therefore I have the Spirit of prophesie: Of all men I believe least they have the Spirit, that boast of it. But to this I shall only say two things,

First, Did the very holiness of Christs person necessarily indue him with the Spirit of Prophesie? If so, then what need had he of the gift of the Spirit? It is said of John, Luke I. 15. That he should be filled with the Holy Ghost even from his mothers womb. But it is not said so of Christ. Nor was John Baptist filled with the Holy Ghost in that sense.

Secondly, These are of so different natures, that one is not the cause of the other. 1. The Spirit of Sanctification is only to help our infirmities, &c. the Spirit of Prophesie not. 2. The Spirit of Sanctification is beneficial to the person in order to his Salvation; the other not. 3. The Spirit of Sanctification only proves good, the other may be the occasion of evil. S. Pauls revelations were in danger to puff him up, 2 Cor. XII. 7. Lest I should be exalted above measure through the abundance of the Revelations, there was given unto me a thorn in the flesh, the messenger of Satan, to buffet me. 4. The Spirit of Sanctification changeth the heart, the other not. 5. It goeth through the whole soul, the other not.

And thus I have done with the eight Observations I named, which may serve as good directions for our understanding what it is to have the Spirit, and what is the nature of his operations. I might add more. As, First, One may have the Spirit and not know it. Secondly, One may have a great measure of the Spirit, and yet doubt whether he have it at all. Thirdly, The Spirit is not had upon courtesie of mans will, but by the over∣powering of Gods grace. Fourthly, The chief way of the working of the Spirit, is to work Faith and Love, and to build up Christians by Faith and Love.