Heauen opened VVherein the counsaile of God concerning mans saluation is yet more cleerely manifested, so that they that haue eyes may come and se the Christian possessed and crowned in his heauenly kingdome: which is the greatest and last benefit we haue by Christ Iesus our Lord. Come and see. First, written, and now newly amended and enlarged, by Mr. William Cowper, minister of Gods word.

Verse 9.

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

THE Apostle hauing discoursed of the mise∣rable* 1.1 estate of them who walke after the flesh, doth now turne him toward the godly, to com∣fort them, least they should be discouraged with that remanent carnall corruption which they finde within themselues, he shewes them, that what he hath spo∣ken of the vnhappy condition of carnall men, doth no way* 1.2 concerne them, for they are not in the flesh, but in the Spi∣rit. In this verse the comfort is first set downe, and then a caution annexed vnto it; the comfort is for the weake Chri∣stian; the Caution for the presumptuous professor: the A∣postle so terrifies the wicked, that he reserues comfort for the Godly, and he so comforts the Godly, that he confirmes not the wicked in their sinnes. No sort of men are sooner moued with the sharpe speaches of the word of God, then are the children of God. He hath said before, thy who are in the flesh cannot please God, least this should terrifie the Godly, he subioynes: but as for you, yee are not in the flesh,

for the Spirit of God dwelleth in you. Againe no sort of men are more ready to appropriate vnto themselues the com∣forts of God, then they to whom they belong not, and therefore for their saks the Apostle subioynes the Caution: If any man haue not the spirit of Christ, the same is not his.

Where first wee may learne that the word of God* 1.3 ought so to be handled and receiued, that it should be appli∣ed to the comfort of those who are the sonnes of consolati∣on, and to the conuiction of others: the Apostle doth now ye see apply his former doctrine, letting them to whom he writes see the comfort and admonition which out of it ri∣seth vnto them: so ought we alway to handle and heare the word of God, as considering what is our part and interest in it, for this word is written for vs, and doth so neerely concerne vs, that as Moses saith, It is our life: it giueth sen∣tence eyther with or against euerie man that heares it, be∣ing to the one the sauour of life, to the other the sauour of death. When Iohn the Baptist preached that word of iudge∣ment, Now the axe is laid to the roote of the tree, euery tree* 1.4 that bringeth not out good fruit, shall be hewen downe and cast into the fire, his hearers so receiued it, as a word which tou∣ched them neerely, and therefore both People, Publicanes, and Souldiours came to him and asked, What shall wee doe* 1.5 then? So the Iewes in like manner asked Peter being pric∣ked in their hearts at the hearing of his Sermon, What shall* 1.6 we doe then? the same was the voyce of the Iaylor to Paul and Silas, and it should be the voyce of euery man as oft as* 1.7 he heares the word of God condemning his sinnes, What shall I doe then, that I may be saued? As meat brought to the table cannot nourish vnlesse it be applyed to the mouth, and from thence sent downe into the stomacke: so the word of God cannot profit vs vnlesse we so heare it: vt traijciatur in viscera quaedam animae nostrae, & transeat in af∣fectiones* 1.8 nostras, that it be sent into the bowels of our soule, and enter into our affections. If in this manner thou receiue the word of God, out of doubt thou shalt be saued by it, but

in this is the faile, that most part of men heare the word of God▪ as they would heare an Indian storie, or some other such discourse as did not concerne them: whereof it comes that at this day, after long planting and watering, there is so small a spirituall growth in grace and godlinesse among vs.

Now for the words▪ yee are not in the flesh, but in the spirit,* 1.9 that is, as yee heard it before expounded, ye are not carnall men, but spirituall. Here it is to be enquired seeing no man knowes the things of a man but the spirit of a man, how could the Apostle know that these Romanes were spiritu∣all? Was not Eli deceiued in iudging of Anna? she sought* 1.10 the Lord in the affliction of her spirit, and he iudged that she had beene a wicked woman: and may not godly men be deceiued on the other extremitie, to thinke well of them who are euill indeed? I answere, the Apostle doth here write vnto a Church and a publique fellowship or company of men, seperate from the remanent of the world by the hea∣uenly vocation, called to be Saints, and therefore might vn∣doubtedly write vnto them as vnto Saints, & spirituall men, it being alway most sure that where the Lord gathers by his word a Church, hee hath alway in the middest thereof a number that belong to the election of grace.

But to proceed further, and to see how farre we may goe* 1.11 in iudging of a priuate man, we must know that first there is a iudgement of faith; secondly, a iudgement of fruits; thirdly, a iudgement of extraordinarie reuelation. By the first we can onely iudge our selues, & know our owne sal∣uation, according to that of the Apostle, proue your selues if yee be in the faith, know yee not your owne selues, how that Christ is in you, except yee be reprobates? By the iudgement of* 1.12 fruits we may also proceed and iudge of others, according to that rule of our blessed Sauiour, Yee shall know them by their fruits, no man gathers grapes of thornes or figges of thistles. Euery good tree bringeth forth good fruit, and a corrupt tree* 1.13 bringeth forth euil fruit. These first two are common to euery Christian, the iudgement of fruits being helped by the

iudgement of Charitie. Concerning the third, Simon Peter knew by extraordinarie reuelation, that Simon Magus was* 1.14 a reprobate, a childe of perdition: by it the Apostle Paul knew that the same vnfained faith dwelt in Timothie, which* 1.15 dwelt before in his grandmother Lois, and in his mother Eunice: and by it Iohn the Euangelist knew that the Lady,* 1.16 to whom he wrote was an elect Lady; but as for vs wee are not to presume the election or reprobation of any man by such extraordinarie reuelation.

Againe wee haue to marke for our comfort, how the* 1.17 Apostle calles them spirituall men, in whom notwithstand∣ing remained fleshly corruption. The iudgement of the Lord and Sathan are contrarie: there is in you (saith the de∣ceiuer to the weake Christian) fleshly corruption, therefore yee are carnall: there is in you (saith the Lord through my grace) a spirituall disposition, therefore yee are spirituall▪ Sathan is so euill that his eye sees nothing in the Christian, but that which is euill: the Lord is so good, that hee sees no transgression in Israell, hee iudges not his children by* 1.18 the remanents of their olde corruption, but by the begin∣nings of his renuing grace in vs. One dram of the grace of Christ in the soule of a Christian, makes him more precious in the eyes of God, than that any remanent corruption in him can make him odious: therefore is it that the Lord giues vnto them the names of his beloued, his seruants, his* 1.19 Sonnes, his Saints, who are so onely in part and by a begin¦ning. Both these are true, he that is borne of God sinneth not, and againe, if we say we haue no sinne wee deceiue our selues:* 1.20 Illud ex primitijs noui hominis, istis ex reliquijs veteris, the one we haue of the first fruits of the new man, the other of the remanents of the old man. Let vs therefore be so continu∣ally displeased with our inhabitant corruption, that wee di∣spaire not, nor be discouraged, neither let vs so complaine of our sins that we become false witnesses against the grace of God which is in vs. If there were nothing in vs but that we haue by nature, our estate were most miserable, but seeing

beside nature there is in vs a new workmanship of grace, from the which the Lord accounts vs new & spirituall men, we haue (thanks be to God) matter of comfort.

As Sathan is a lyer in denying the name of spirituall men* 1.21 to men regenerate, so his supposts, aduersaries of the truth of Christ, are lying deceiuers and vniust robbers, when they restraine this name to such as are of their Cleargie, which here the Apostle makes competent to euery man in whom the spirit of Christ dwelleth. Spiritual••m non facit vestis, lo∣cus,* 1.22 ••fficium, opus, sed Spiritus, it is neither garment (sayes one of their owne) nor place, nor office, nor externall worke, that makes a man spirituall, but the holy Spirit, dwel∣ling in him.

Because the Spirit of God dwels in you.] Hee subioynes* 1.23 here the confirmation of his former comfort, he hath said vnto them: yee are not in the flesh, he proues it, the Spirit of God dwels in you, therefore yee are not in the flesh, nor car∣nall, but spirituall. The necessity of the consequence depends vpon this middest, that the spirit of God where he dwels is not idle but works; where he works, he works not in vaine, but effectuates that which he intends, he transformes them in whom he dwels into the similitude of his owne Image, he is compared to fire that giues light euen to them who are farre of, and heate to them who are neere hand, but trans∣changeth those things into the nature of fire, which are cast into it, with so meruailous a vertue, that yron which is colde by nature being put into the fire becomes hot and burning: so doth that holy Spirit illuminate euery one who comes into the world, but he changeth all those in whom he dwel∣leth, he transformeth them into his owne similitude, and endueth them with an holy and heauenly disposition, then his argument is sure, the Spirit of God dwelleth in you, there∣fore yee are not carnall, but spirituall.

In the end of the last Chapter the Apostle said, that* 1.24 sinne dwelleth in the man regenerate, it is not I but sinne that dwelleth in me, and here he sayes that the spirit of God

dwelleth in the man regenerate: this is strange that two guests of so contrary natures, should both at one time haue their dwelling in man. I compare the soule of man regenerate to the house of Abraham, wherein there was both a free woman Sarah, and a bond woman Hagar, with their children. Ismael the sonne of the bond woman, borne after the flesh, is older and stronger then Isaac, the sonne of the free woman, borne after the spirit, that is, according to the promise; hee dis∣daines little Isaac as weaker, and persecutes him, yet the com∣fort of Isaac is, that though Ismaell dwell in the house of Abraham for a while, hee shall not remaine: the sonne of the bond woman shall be cast out, and shall not inherit the promise with the sonne of the free woman: such a house is the soule of a Christian, there dwelleth in it at one time both old nature and new grace, with their children: the olde man at the first being older and stronger than the new man, doth persecute him, and seekes by all meanes to oppresse him, but at the last he shall be cast out.

This Metaphor of dwelling, doth also yeeld vnto vs ex∣ceeding* 1.25 great comfort: in all other habitations the lodging is larger than the inhabiter, but this is meruailous that the lodging here is so little and the inhabiter so great: that infi∣nite maiestie, whom the heauen of heauens cannot contain, who hath the heauen for his throne, and the earth for his footestoole, hath chosen for his dwelling and place of rest, the soule of him that is poore, contrite, and trembles at his word. A wonderfull mercy, that the highest maiestie should so farre dimit the selfe, as that passing by all his other crea∣tures, hee should make choyse of man to be his pleasant sanctuarie.

From this it is euident that this dwelling doth designe* 1.26 some speciall presence of God with his own children which he shewes not vnto others, it is true he is present in euery place, bounded within no place; he containes all things, vn∣contayned of any; where he dwelleth not as a Father, there hee sits as a Iudge, and is a terrour: which manner of way

the damned are continually vexed with his presence, but in the Christian he dwels as a maister in his owne family, as a Father with his children, quickning, ruling, and preser∣uing them, and prouiding for them Worldings may match* 1.27 the Christian in externall gifts, but cannot compare with him in this internall glory, though without hee be but an earthen vessell, yet hath he within an heauenly treasure, for he is the habitation of God, in whom the Lord dwels by his spirit. It was Beniamin his glory, that the Lord should dwell betweene his shoulders; and the glory of Ierusalem,* 1.28 that there the Lord dwelt, betweene the Cherubins; but most of all the glory of a Christian, that the Lord dwelleth betweene the secrets of his soule: let worldlings reioyce in their outward priuiledges, and in their presumptuous minds leape like the mighty mountaines, esteeming themselues high as mount Basan, yet this is the glory of a Christian, that God delights to dwell in him.

Let vs therfore make much of them who feare the Lord,* 1.29 though in regard of their outward estate, they were neuer so base, we should not be ashamed to doe them honour for his sake who dwelleth in them. Darius preferred Daniel, be∣cause the spirit was excellent in him; and Pharaoh honoured* 1.30 Ioseph because the Spirit of God was in him, yea the Angels are content to be Seruants and Ministers to them who feare the Lord, they honoured Shepheards for Christs sake with their presence, which they did not vnto King Herod for all his glory, and shall not wee delight in Gods excellent ones vpon earth? surely he shall dwell in the Tabernacle of God, in* 1.31 whose eyes a vile person is contemned, but hee honoureth them who feare the Lord. Hereby we know that wee are translated from death to life, because we loue the brethren.

Not onely doth this Metaphor of dwelling import a fa∣miliar* 1.32 presence, but also a continuance thereof, for hee so∣iournes not in vs as a stranger that lodges for some dayes, or Moneths in a place, but hath setled his residence to dwel in vs for euer: how euer by temporal desertions he humble vs,

yet shall he neuer depart from that soule, which once hee hath sanctified to be his owne habitation: and this comfort* 1.33 is confirmed to vs by most sure arguments. The first is ta∣ken from the nature of God, He is faithfull (saith the Apo∣stle) by whom we are called to the fellowship of his Sonne Iesus Christ our Lord, he will confirme vs to the end, that wee may be blamelesse in the day of our Lord Iesus. And againe, (saith* 1.34 he) I am perswaded that hee who hath beg••n this good worke in you, will performe it, vntill the day of Christ. That word which the Lord spake to Iacob, stands sure to all his poste∣ritie, I will not forsake thee till I haue performed that which I* 1.35 promised thee. The couenant of God is perfect and euer∣lasting, and therefore with Dauid will wee giue this glory vnto God, that he will performe his promise toward vs, and bring forward his owne worke in vs to perfection. The* 1.36 second argument is taken from the nature of that life which Christ communicateth to his members, it is no more subiect vnto death, We know that Christ being raised from the dead, dyes no more. This life I say is communicated to vs, for it is not we that liue, but Christ that liues in vs. And the* 1.37 third is taken from the nature of that seede whereof we are begotten, for as the seede is, so is the life that comes by it: now the seed (saith the Apostle) is immortall, we are borne of new not of mortall seed, but immortall, our life therefore is immortall.

But against this is obiected, that the Spirit of the Lord departed from Saul, and that which Dauid prayes, take not thine holy Spirit from me. To this I answere, that the spirit is taken sometime for the common and externall gifts of the spirit, such as are bestowed as well vpon the wicked as vpon* 1.38 the godly, as the gift of Prophecie, gouernement▪ work∣ing* 1.39 miracles, and such like, and these once giuen may be taken againe: in this sense it is said, that God tooke the spi∣rit that was vpon Moses, and gaue it vnto the seauentie El∣ders, and so also it is said that the spirit of God departed from Saul, there it is put for the gift of gouernement: some∣time

againe it is taken for the speciall and internall gift of sanctification: this spirit once giuen is neuer taken away, for this gift and calling of God is without repentance, that is, they neuer fall vnder reuocation.

To the second, when Dauid saith, take not thine holy spi∣rit* 1.40 from me, and restore mee againe to the ioy of thy saluation: this imports not a full departure of Gods spirit from him, otherwise he could not haue prayed; but that his sinne had diminished the sense and feeling of that operation of the spi∣rit in him which hee was wont to feele before: and so is it with others of Gods Children, that either the neglect of the spirituall worship, or the commission of some new sinnes doth so impaire the sense of mercy in them, that to their iudgement the spirit of God hath iustly forsaken them. This I confesse is a very heauie estate, and more bitter to them that haue felt before the sweetnesse of Gods mercy than death it selfe, yet euen in this same estate wherein no com∣fort is felt, let patience sustaine men, let them learne to put* 1.41 a difference betweene that which they feele, and that which is, and remember that this is a false conclusion, to say, the spirit of grace is not in thee, because thou canst not feele him, for as there is a substance in the Oake or Elme euen when it hath cast the leaues, so is there Grace in the heart many times when it doth not appeare, and these desertions which endure for a while, are but meanes to effectuate a nee∣rer communion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. he turneth* 1.42 away from thee (saith Chrysostome) for a short while, that he may haue thee for euer with himselfe.

Now it remaines that we consider of those benefits wee* 1.43 haue by the dwelling of Christs Spirit in vs, and of the du∣ties which we owe againe vnto him. The benefites are ma∣ny and great, Si enim tanta sit vis anim•• in massa terrae susti∣nenda, mouenda, impellenda, quanta erit vis Dei in anima, quae natura agilis est mouenda? for if the soule be of such force to giue life and motion to this body which is but a masse of earth, what shall the spirit of God doe vnto our soule which

naturally is agill? the wonderfull benefits that the body re∣ceiues by the dwelling of the soule in it, may leade vs some way to consider of those great benefits which are brought vnto the soule by the dwelling of the spirit of GOD in vs.

But of many we will shortly touch these two onely: the* 1.44 first is, that where this holy spirit comes to dwell, he repaires the lodging; man by nature being like vnto a ruinous pal∣lace, is restored by the grace of Christ. This reparation of man is sometimes called a new creation, sometimes rege∣neration, and it extends both to soule and body: as to the soule, the Lord strikes vp new lights in the minde restores life to the heart, communicates holinesse to the affections, so that where before the soule was a habitation for vncleane spirits, lying vnder the curse of Babel, the ••im and Zijm* 1.45 dwelling in it, the Ostriches lodging, the Satires dauncing, the Dragons crying within her pallaces, that is, defiled with all sorts of vile and vncleane affections, the Lord Iesus hath sanctified it to be a holy habitation vnto himselfe. And as to the reparation of our bodies, it consists partly in making all the members thereof weapons of righteousnesse in this life, and partly in deliuerance of them from mortality and corruptibility, which shall be done in the day of resurrecti∣on; which for the same cause is called by our Sauiour the day of regeneration, for then shall hee change our mortall bodies, and make them like vnto his owne glorious body: thus by his dwelling in vs haue we the reparation both of our soules and bodies.

The other benefit we enioy by his dwelling in vs, is the* 1.46 benefit of Prouision; where he comes to dwell, hee is not burdenable after the manner of earthly Kings. but his re∣ward is with him: for he hath not chosen vs to be his ••a••i∣tation for any neede he hath of vs, sed vt haberet in quem col∣locaret ••ua beneficia, but that he might haue some on whom to bestow his benefits, non indige•• nostr•• ministerio vt domini seruorum, sed sequimur ip••um vt homines lumen sequuntar,

nihil ipsi praestantes, sed beneficium a lumine accipientes, hee hath no need of our seruice, as other Lords haue neede of their seruants, but we follow him as men follow the light, giuing nothing to it, but receiuing a benefit from it.

It falles commonly out that where men of meane estate* 1.47 receiue to lodge those that are more honourable, they dis∣ease themselues to ease their guests, but if thou receiue this rich spirit of the Lord to lodge, non angustab••ris sed dila∣taberis, thou shalt not be straited but shalt be enlarged, saith Augustine: he knew the comfort hee reaped by this presence of GOD, and therefore could speake the better thereof vnto others; quando hic non eras angustias patiebar, nunc implesti cellam meam, & non me exclusisti, sed angustiam meam, when thou Lord dwelst not in me, much anguish of minde oppressed me, now thou hast filled the cellers of my heart, thou hast not excluded me but excluded that anguish which troubled me. In a word, the benefits wee receiue by him, doe not onely concerne this life, but are stretched out also to eternall life. Dauid comprises all in a short summe, the Lord is a light and defence, hee will giue grace and glory, and no good thing shall be withholden from them that* 1.48 loue him.

The greater benefits we haue by the dwelling of Christ* 1.49 in vs, the more are we obliged in our dutie to him. O how should that house be kept in order, wherein the King of glory is resident? what daily circumspection ought to be vsed that nothing be done to offend him? not without cause are these watch-words giuen vs, grieue not the spirit, quench* 1.50 not the spirit. There are none in a family, but they discerne the voyce of the master thereof, and followes it, they goe* 1.51 out and in at his commandment: if he say vnto one Goe, he goeth, if to another Come, he commeth: if the Lord be our master, let vs heare euery morning his voyce, and en∣quire what his will is we should doe, with a promise to re∣signe the gouernment of our hearts vnto him; for it is cer∣taine he will not dwell where he rules not: as he will admit

no vncleane thing within his holy habitation, so will he not dwell with the vncircumcised in heart; the Lord will not take a wicked man by the hand, nor haue fellowship with the throne of iniquitie. If holy men when they see brothels* 1.52 abhorre them, and goes by them, how much more shall we thinke that the most holy Lord will despise and passe by their soules which are polluted, rather like to the filthie stewes of Sodome, than the holy sanctuary of Sion, for the Lord to dwell in?

And if hereby the weake conscience be cast downe, rea∣soning* 1.53 within it selfe, alas how can my beloued dwell with me, who am so polluted and defiled? remember that the more thou art displeased with thy selfe, the more thy Lord is pleased with thee: for thy daily pollutions hee hath ap∣pointed daily washings, in that fountaine which he hath ope∣ned to the house of Dauid for sin and for vncleannesse. Sweepe out thy sinnes euery day by the besome of holy anger and reuenge, and water the house of thy heart with the teares of contrition, quoniam sine aliquo vulnere esse non possumus, me∣delis* 1.54 spiritualibus vulnera nostra curemus, seeing wee cannot be without some wounds of Conscience, let vs daily goe to the next remedie, that with spirituall medicines wee may ••ure them, chasting our selues euery morning, and exami∣ning our selues vpon our bed in the euening.

And againe, seeing we are made the Temples of the* 1.55 holy Ghost, there should be within vs continuall sacrifices offered vnto God of prayer and praising, together with a daily slaughter of our beastly affections. Among the Israelites, Princes were knowne by the multitude of their sacrifices which they offered vnto God, but now they who sacrifice most of their vncleane affections, are most appro∣ued as excellent Israelites of the Lord, who can best dis∣cerne an Israelite. From the time the Lord departed from Ierusalems Temple, the daily sacrifice and oblation ceased, and where there is not in man, neither prayer nor praysing* 1.56 of God, nor mortification of his beastly lusts, but the

spirituall Chaldeans hath come in, and taken away this dai∣ly sacrifice, it is an euident argument that the Lord dwelleth not there.

Last of all, let vs marke here that the Apostle sayth* 1.57 this dwelling of the spirit is in vs, it is not without vs, the kingdome of God is within vs, if he dwell he will dwell in our hearts by saith, for he himselfe requires the heart. As for them who lodge him in their mouths by professing him, in their eyes by aduancing them to heauen, in their hands by doing some workes of mercy, and not in their hearts, these are carnall men, not spirituall, pretend what they will: hipocrites who drawes neere the Lord with their lips, but their hearts are farre from him, accursed deceiuers who hauing a male in their flocke, vowes and sacrifices a corrupt thing vnto the Lord: which I doe not speake as if I did con∣demne the outward seruice done in the body to the Lord, prouiding it flowe from the heart. Ye are bought with a price,* 1.58 therefore glorifie God in your body, and in your spirit, for they are Gods.

And this also is to be marked for the amendment of two* 1.59 sorts of men among vs, who are in two extremities: we haue some who are become scorners of the grace of God in o∣thers, neither can they be humbled themselues in the publik assemblies of the Saints, nor be content to see others ex∣presse their inward motion by outward humiliation, they sit downe in the throne of God, and condemnes others for hi∣pocrisie, not remembring that the sinne of hipocrisie is to be reserued to the iudgement of God, who onely knowes the heart, & that those same things which they mislike in their brethrē, the Lord hath allowed in others. The Apostles pre∣cept commaunds vs to lift vp to the Lord pure hands in prayer. Dauids practise teaches vs to aduance our eyes to the Lord: shal not thy brother lift vp his hands & his eyes to the Lord? shall he not sigh to God, nor mourne in his prayers like a Doue, as Ezekiah did, but thou incontinent wilt taxe him of hipocrisie? We read that Iacob sought a blessing

from the Lord with teares, and obtained it: Esau sought a blessing from his father with teares & crying, and obtained it not: were the teares of Iacob the worse, because Esau also shed teares? Iudge not least thou be iudged, the iudgement of Hypocrisie (as I haue said) belongs to the Lord.

On the other extremitie are they who thinke they haue* 1.60 done enough when they haue discharged some outward exercises of religion, though they take no paine to sancti∣fie the heart to works of diuine seruice. On the Saboth they come to the house of God, they bow their heads like a bul∣rush with the rest, they pray and praise the Lord in the ex∣ternall formes with the rest of the congregation, but consi∣ders not whether or no they come into the temple by the motion of the Spirit, as Simeon did, if they pray and praise the Lord with prepared hearts as Dauid did; neyther trye they when they goe out whether or no they haue met with the Lord, found mercie, and returneth home to their houses iustified as the Publican did. It is true we are to glorifie God with our bodies because they are his, but most of all with our spirits, because God is a spirit, he loueth truth in the inward affections, and delights to be worshipped in spirit and truth.

We are called by the Apostle, the Temples of God.* 1.61 Salomons Temple the further in was the finer: in the out∣ward Court stood an Alter of brasse, whereupon beastes were sacrificed: in the inward Court was an Altar of gold, whereupon incense was sacrificed; but the Sanctuarie or most holy place did farre exceed them both, in it was no∣thing but fine gold, in it the Lord gaue his Oracles from betweene the Cherubins, in it stood the Arke of the co∣uenant, wherein was the Tables of the Law. And so indeed the Christian ought to be holy without, his lookes, his words, his wayes should all declare that God dwelleth in his heart, he should haue ingrauen, as it were, in his fore∣head, Holinesse to the Lord, as Aaron had, but much more* 1.62 should hee be holy within: betweene the secrets of his

Soule should the Lord haue his residence, and in his heart the testimony of God, which is the word of God should dwell plentifully.

But as for the wicked, they are eyther compared to open* 1.63 sepulchers, their mouth being like that gate of the Tem∣ple called Shallecheth, out of which was carryed all the filth of the Temple; the abhomination of their heart being made manifest by their mouth, or then in their best estate they are compared to painted Sepulchers, beautifull without* 1.64 but within full of ro••tennesse, hauing a shew of godlinesse, wan∣ting the power thereof, but the man is blessed in whose heart* 1.65 there is no guile: hee is a Nathaniell indeed, a true Israelite who is one within, whose praise is not of men but of God.

But if any man haue not the Spirit of Christ, the same is not his.] The comfort being ended, now followes the Cau∣tion.* 1.66 Euery man (saith Salomon) boasts of his owne good∣nesse, but the Lord (saith the Apostle) knoweth who are his. As the first great question in Religion is concerning the Sauiour of the world, Art thou he who is to come, or shall* 1.67 wee looke for another? so the second is concerning them who are to be saued: if the iudgement be referred to man: now euery man among vs accounts himselfe a Christian: If iudgement be sought from the Lord, here he giues one an∣swere for all: If any man haue not the Spirit of Christ the same is not his.

Albeit among men there be an allowable difference of* 1.68 estates, yet concerning Christianitie, both King and Sub∣iect, rich and poore, learned and vnlearned comes all to be tryed by one rule. It is a common thing among men to e∣steeme somewhat more of themselues for the priuiledge of their estate, wherein they excell others; but the Apostle destroyes the pride of all their glory with one word, If any man; so he speakes without exception: be what thou wilt beside; were thou neuer so noble, neuer so rich, neuer so learned, if thou hast not the Spirit of Christ thou art none of his, all the priuiledges of men without Iesus are nothing,

that which is high among men is abhomination to God. Man in his best estate is altogether vanitie, the glory of flesh is but as the flowre of the field: the Spirit of the Lord iudgeth of all the glory of man as the pompe of Agrippa,* 1.69 he came downe saith Saint Luke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is all but fantasie and vanishing shewes: nothing com∣mends vs to God, but this one, to haue the spirit of Christ dwelling in vs.* 1.70

Againe we see here that Christ and his Spirit cannot be sundred, except men will crucifie againe the Sonne of God. Let no man therefore say that he hath Christ, vnlesse he haue the Spirit of Christ. As he is not a man who hath not a Soule, so he is not a Christian who hath not the Spirit of Christ: no man counteth that a member of his body, which is not quickned by his spirit; no more is hee a member of Christ, who hath not the Spirit of Christ:* 1.71 hereby we know that we dwell in him, and hee in vs, because he hath giuen vs of his Spirit. And as Christ and his spirit are not sundred, so cannot the spirit be sundred from the fruits of the Spirit: now the fruites of the Spirit, are Loue, Ioy,* 1.72 Peace, Long suffering, Gentlenesse, Goodnesse, Faith, Meek∣nesse, Temperance. If the Spirit of Christ dwell in vs, and if wee liue in the Spirit, let vs walke in the Spirit: this is the con∣uiction of carnall professors, that while they say the spirit of Christ is in them, they declare none of his fruites in their conuersation: but to insist somewhat more in this same pur∣pose.* 1.73

We are to know, that the effects and operations of the Spirit are twofold: the one is generall and common ope∣ration which he hath in the wicked, for hee illuminates euery* 1.74 one who commeth into the world. Neyther can any man say, that Iesus is the Lord but by the Spirit: euery spark of light, and portion of truth be it in whom it will, flowes (out of doubt) from this holy Spirit. That Caiaphas and Saul can Prophecie, that Iudas can Preach, all is from him: but of this manner of operation is not here meant, for this way he

worketh in the wicked, not for any good to them, but for* 1.75 the aduancement of his owne worke. The other kinde of the holy Ghosts operation is speciall, and proper to the godly, by the which he doth not onely illuminate their mindes, but proceeds also to their hearts, and workes this threefold effect in it, Sanctification, Intercession, and Con∣solation.

First, he is vnto them a spirit of Sanctification, renuing* 1.76 their hearts by his effectuall grace▪ he first rebukes them of sinne, he wakens their conscience with some sight of their iniquities, and sense of that wrath which sinne hath deser∣ued: whereof arises heauinesse in their hearts, sadnesse in their countenance, lamentation in their speech, and such an* 1.77 alteration in their whole behauiour, that their former plea∣sures become painefull vnto them, and others who knew them before wonders to see such a change in them. From this he proceedes and leads them to a sight of Gods mercie in Christ, he inflames their hearts with a hunger and thirst for that mercie, and workes in their hearts such a loue of righteousnesse, and hatred of sinne, that now they become more afraid of the occasions of sinne, then they were before of sinne it selfe: this resistance made to the temptations, this care to eschew the ocasions of sinne, is an vndoubted token of the spirit of Christ dwelling in thee.

This is the first operation of the spirit, but it is not all, he proceeds yet further by degrees: for the kingdome of God is as if a man should cast seed into the earth, which growes vp and we cannot tell how, first it sends out the blade, se∣condly the eares, and then the cornes; so proceeds the king∣dome of God in man by degrees. In the second place the holy spirit becomes to the godly a spirit of Intercession, so* 1.78 long as wee are bound with the cords of our transgressi∣ons we cannot pray, but from the time he once loose vs from our sinnes, he openeth our mouth vnto God, he tea∣cheth vs to pray not onely with sighes and sobs that can∣not be expressed, but also puts such words in our mouths

as we our selues who spake them are not able to repeat againe.

And thirdly he becomes vnto them the spirit of Con∣solation,* 1.79 if he be vnto thee a sanctifier, and intercessor, he shall not faile at the last to be thy comforter: if at the first after that thou hast sent vp supplications, thou find not his consolation descending vpon thee, be not discouraged, but be the more humbled; for alas our sinnes shortens his arme,* 1.80 and the hardnesse of our hearts holds out his comforts: we must fall downe with Marie, and lye still washing the feet of Christ with our teares, before he take vs in his armes to kisse vs with the kisses of his mouth; and if we finde these effects of his presence going before, humiliation of our heart, and the grace of prayer, we may be out of all doubt that his consolations shall follow after.

Of this it is yet further euident, against all those who* 1.81 deny that the Christian may be sure of his saluation, that he who hath the spirit of Iesus knowes that he hath him, as he who hath life feeles sensiblie that he hath it, and is able truely to say, I liue: so he who hath the spirit of Iesus knowes by feeling that he hath him, and is able to say in truth, Christ liueth in mee. Know yee not (saith the Apostle)* 1.82 that Christ Iesus is in you, except ye be reprobates?

This shall be further confirmed by considering those three names which are giuen to the holy spirit, from his o∣peration in vs: he is the Seale, the Earnest, the witnesse of God: the vse of a Seale is to confirme and make sure. One of these two therefore must the Papists say, that either none are sealed by the holy Spirit, or else they must confesse, that* 1.83 they who are sealed are sure. If they say that none are sea∣led by his Spirit, they speake against the manifest truth of God, grieue not the holy spirit, by whom ye are sealed against* 1.84 the day of redemption. And if they deny that they who are sealed by him are sure of that saluation which God hath promised, & he hath sealed, they blaspheme, calling him such a seale as makes not them sure who are sealed by him: he

who hath the seale of a Prince rests assured of that which by the seale is confirmed to him: and shall not the seale of the liuing God, the Spirit of promise, confirme that man in the assurance of saluation, who hath receiued him? Neither is he onely the seale of God, but he is also the earnest of* 1.85 our inheritance and the witnesse of God, hee that beleeueth in the sonne hath a witnesse in himselfe: what will the aduersarie of Christian comfort say to this? if yee say that there are none to whom Gods spirit witnesses mercie from God, yee speake against the Apostle, the spirit beares witnesse to our spirit that we are the sonnes of God: or if yee say that those* 1.86 who haue this testimonie of the spirit are not sure of mercy,* 1.87 ye blaspheme as before, and speake yet manifestly against the Apostle, who sayes that the witnessing of this spirit vn∣to our spirit, makes vs to cry Abba father. But we will speake more of this hereafter.

But now to conclude this verse: seeing hee who hath not the spirit of Christ is none of his, whose then shall* 1.88 hee be? certainely hee is the vassall of Sathan; the Lord shall deny him, the Lord shall disclaime him, as not be∣longing to him: depart from mee yee workers of iniquitie, I know not whence you are. O the bitter fruit of sinne! which* 1.89 causes the Lord to deny that creature to be his, which once he made to his owne image. Let vs therefore hate our sinne vnto death, let vs in time make hast to depart from ini∣quitie, which shall at the last draw on that sentence vpon the wicked, depart from me. The Lord deliuer vs from it through Iesus Christ.

Notes

• * 1.1

  The second part of his ap∣plication con∣taines consola∣tion for the godly & that twofold.
• * 1.2

  1 Consolation a∣gainst the re∣manents of carnall corrup∣tion that are in vs.
• * 1.3

  The word of God should so be handled, that it be ap∣plyed.
• * 1.4

  Math. 3. 10.
• * 1.5

  Luk. 3. 10. 12. 14
• * 1.6

  Act. 2. 37.
• * 1.7

  Act. 16. 30.
• * 1.8

  Bernard.
• * 1.9

  How the Apo∣stle giues iudge¦ment of others that are spiri∣tuall.
• * 1.10

  1. Sam. 1.
• * 1.11

  A threefold iudgement, first of our selues by faith, secondly by fruits, third∣ly by reuela∣tion.
• * 1.12

  2 Cor. 13. 5.
• * 1.13

  Math. 7. 16.
• * 1.14

  Acts. 8.
• * 1.15

  1. Tim. 1. 5.
• * 1.16

  2. Iohn. 1. 1.
• * 1.17

  Comfort that the Lord cals them spirituall in whom re∣mained carnall corruption.
• * 1.18

  The Lord e∣steemes of his children accor∣ding to his new grace in them, not after their corruption.
• * 1.19

  1. Ioh. 3. 9. 1. Ioh. 1. 8.
• * 1.20

  Augustine.
• * 1.21

  Papists will haue none cal∣led spirituall men but their Cleargie.
• * 1.22

  Ferus.
• * 1.23

  The spirit of God where he dwels, works; wher he works he workes not in vaine, there∣fore they can∣not but be spi∣ritual in whom he dwels.
• * 1.24

  Strange that two guests of so contrary na∣tures, as sinne and the holy spirit should dwell in one man. Rom. 7. 17. The soule of man regenerate compared to the house of Abraham.
• * 1.25

  Meruailous that the inha∣biter is larger than the habi∣tation.
• * 1.26

  The spe••iall glory of a Chri∣stian is, that God dwels in him.
• * 1.27

  Worldlings may exceede him in worldly gifts, but can∣not match him in this.
• * 1.28

  Deut. 33. 12.
• * 1.29

  They should be honoured in whom Christ dwels. Dan. 6.
• * 1.30

  Gen. 41. 42.
• * 1.31

  Psal. 15.
• * 1.32

  The Metaphor of dwelling im∣ports a conti∣nuance of gods presence with his children.
• * 1.33

  Three argu∣ments to proue that the rege∣nerate are sure of perseuerance in Grace.
• * 1.34

  1 From the na∣ture of God who begets vs.
• * 1.35

  Phil. 1. 5. 6.
• * 1.36

  2 From the na∣ture of that life communicated to vs. Rom. 6. 9.
• * 1.37

  3 From the na∣ture of that seede whereof we are begot∣ten. 1. Pet. 1. 23. How the spirit of God is said to depart from Saul.
• * 1.38

  1. Sam. 16. 14.
• * 1.39

  Psal. 51. 11.
• * 1.40

  How Dauid prayeth that God would not take from him his holy Spirit.
• * 1.41

  In spiritual de∣sertions wee must distin∣guish betweene that which is, and which we feele. Esa. 6. 13.
• * 1.42

  Chri. in Mat. hom. 14.
• * 1.43

  What great be∣nefits comes to the soule by the dwelling of Christs spirit in vs.
• * 1.44

  1 He repaires the whole lodging of soule and body.
• * 1.45

  Isai. 13. 21. What vgly guests dwelt in vs before hee came to pos∣sesse vs.
• * 1.46

  2 He prouides all necessaries where hee dwels. Iren. cont. val lib. 4. cap. 28.
• * 1.47

  Not like kings of the earth who oft times are burdenable to them with whom they lodge. Aug. de verb. Apost. ser. 15.
• * 1.48

  Psal. 84. 11.
• * 1.49

  What duties of thankfulnes we owe to our Lord who dwels in vs.
• * 1.50

  Eph. 4. 30. 1. Thes. 5. 19.
• * 1.51

  1 That we dis∣cerne the voyce of our Master and obay it. Math. 8. 9.
• * 1.52

  Macar. hom. 12.
• * 1.53

  That euery day we sweepe and water his chamber with the besome & teares of repen∣tance. Zach. 13. 1.
• * 1.54

  Cyprian.
• * 1.55

  That in his Temple there want not mor∣ning and eue∣ning sacrifice.
• * 1.56

  Macar. hom. 28.
• * 1.57

  Bastard profes∣sors lodges this holy spirit in a wrong roome. Ephe. 3. 17.
• * 1.58

  1 Cor. 6. 20.
• * 1.59

  Humble ge∣stures of the bodie in pub∣like exercises of diuine wor∣ship prophanly scorned by some.
• * 1.60

  Superstitiously abused by o∣thers.
• * 1.61

  Seeing we are the temples of God we should be more beau∣tifull within, then without.
• * 1.62

  Exod. 28. 36.
• * 1.63

  But the wicked are compared sometime to o∣pen, and some∣time to painted Sepulchers.
• * 1.64

  Math. 23. 27. Psal. 32. 2.
• * 1.65

  Iohn 1. 47. Rom. 2. 29.
• * 1.66

  The secondary great question in religion is this, who are Christians?
• * 1.67

  Math. 11. 3.
• * 1.68

  A soueraigne rule whereby Christians of all estates must be tryed.
• * 1.69

  Acts. 25. 23.
• * 1.70

  Christ and his Spirit are not sundred.
• * 1.71

  1 Iohn. 4. 13.
• * 1.72

  Gal. 5. 22. 23. 24
• * 1.73

  Operations of the spirit are two-fold.
• * 1.74

  1 Externall, com∣mon to all men. Iohn 1. 1 Cor. 12. 3.
• * 1.75

  Intern 2 proper all and godly. to the
• * 1.76

  Three effects wrought by the speciall o∣peration of the spirit in the godly.
• * 1.77

  1 Sanctification.
• * 1.78

  2 Intercession.
• * 1.79

  3 Consolation.
• * 1.80

  Math. 26.
• * 1.81

  That a Chri∣stian who hath Gods spirit knowes that he hath him.
• * 1.82

  Gal. 2. 20. 2 Cor. 13. 5. And therefore may be sure of saluation, is proued by three names giuen to the holy spirit.
• * 1.83

  1 He is Gods Seale.
• * 1.84

  Ephe. 4. 30.
• * 1.85

  2 Gods earnest 1 Iohn 5. 10.
• * 1.86

  Rom 8. 16.
• * 1.87

  3 Gods witnesse.
• * 1.88

  Sinne causes the Lord to deny his owne creatures.
• * 1.89

  Luke 13. 27.