Pleroma to Pneumatikon, or, A being filled with the Spirit wherein is proved that it is a duty incumbent on all men (especially believers) that they be filled with the spirit of God ... : as also the divinity, or Godhead of the Holy Ghost asserted ... : the necessity of the ministry of the Gospel (called the ministry of the Spirit) discussed ... : all heretofore delivered in several sermons from Ephes. 5. 18 / by ... Mr. John Goodwin ... ; and published after his death ...

CHAP. X. The Resolution of the Second Question further prosecuted: And six Directions more given to shew how men and women may come to be filled with the Spirit of God; and what is to be done by them in order hereunto.

A Second thing to be done, [Sect. 1] to fill your hearts and souls with the Spirit of God, is to employ and make use of him, upon all your spiritual occasions, and for the performance of duties: When you shall at any time apply your selves unto God, to do it by him: as in your Prayers unto God; and so your mortifying the deeds of the flesh; and in searching out the deep things of God; and in keeping in mind the things of God, and of your own peace. Now, as touching these four particulars mentioned, viz. Prayer, Mortification, understand∣ing great Mysteries, and keeping in mind these things, &c. The Scriptures do plainly hold forth the use and necessity of the Spirits be∣ing employed in all these, chiefly, and more especially than in other spi∣ritual Services.

But here three Questions may be propounded; First, Whether we can, or whether it be in our power to engage the Spirit of God in this kind? Whether it be in the reach or power of a man to draw him into part or fellowship with us in such spiritual works as lie upon our hands to do?

Secondly, How, or by what means, we may engage him?

Thirdly (and lastly) In case we shall be able to engage him, and shall actually do it; how the things that shall be thus done by the Spirit in us, so engaged, can be attributed unto us, or we looked upon as the doers of them?

For the first of these, Whether it be in our power thus to draw in the Spirit of God to stand by us, to stand at our right hand, and to be help∣ful unto us in our spiritual Services? To this we answer in the Affirma∣tive: We are able, and may do it, otherwise himself would not so fre∣quently have admonished and called upon us to do it; I mean, to en∣gage him, or to do things of several kinds by him, Rom. 8.13. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortifie the deeds of the body, ye shall live. This Clause (but if ye through the Spirit do mortifie the deeds of the body) containeth and implieth more than an Exhortation or Charge to set the Spirit on work to mortifie the deeds of the body. For it containeth a Reason to press such an Exhor∣tation, drawn from the excellent benefit and advantage that doth attend it, Life Eternal; you shall live if you do it. Seneca hath a Saying, Rogat & quidem efficacissimè, qui profert rogandi causas: He asketh, and that most effectually, who expresseth reasons why he should ask; so we may truly and pertinently say, when the Holy Chost delivereth unto us reasons or motives, whether one or more, why we should be exhorted to such and such duties, he doth inclusively exhort us hereunto, and this after the most peircing and effectual manner. Telling and promising us, that if we shall mortifie the deeds of the flesh we shall live, doth he not most affectionately excite and stir us up to mortifie them accord∣ingly? Now we cannot mortifie them by the Spirit, but by prevailing with the Spirit in one kind or other to mortifie them. Thus also Jude ver. 20. But ye, Beloved, building up your selves in your most holy Faith, praying in the Holy Ghost; that is, in, or by, or through the help and assistance of the Holy Ghost; meaning, that they should do that which they well enough understood and knew would prevail with the Holy Ghost to assist and help them in praying. So again, 2 Tim. 1.14. That good thing which was committed unto thee (speaking of that Pattern of wholsome words and sayings of the Doctrine of the Gospel) keep by the Holy Ghost which dwelleth in us. He addeth these last words, which dwel∣leth in us, to put Timothy in mind that the Holy Ghost was near at hand ready and offering himself to be imployed by Christians in all the great, difficult, and worthy occasions of their souls; and consequently, to encourage him to address himself unto him (I mean, the Holy Ghost) that he would enable him to keep, i. e. to preserve in memory and mind the good things he speaketh of. To these places I shall only add Gal. 5.16. This I say then, walk in the Spirit and ye shall not fulfil the lusts of the flesh. Walk in the Spirit, I suppose his meaning is not in

this Phrase, that they should walk according to the direction and gui∣dance of the Spirit, which in ver. 18, and elsewhere he calleth a being led by the Spirit; but that they should walk thus by the strength, or by the excitations, and quicknings, or actuations of the Spirit; that they should walk (as it were) on the Legs of the Spirit, so that he may carry them out to all they do, and so interpose likewise in their doing it, that the burthen and stress of the work may lie chiefly upon him, and that men themselves may taste little of the difficulty, bardness, or offensive∣ness, if any such thing be in it: This, or some such thing as this, the Apostle (I suppose) meaneth by walking in the Spirit; and by putting Christians upon it, to walk in, or by the Spirit he supposeth such a thing that may be done or attained by them if they will take a course thereafter.

But then it may be objected, If we may engage the Spirit, [Sect. 2] and set him on work about any of those spiritual employments that have been mentioned, or the like; Must not we be looked upon as principal or first Movers in every such work, and the Spirit as the subordinate Agent only, and subservient unto men, and dependent upon them in his workings?

To this I reply, no: First, Because when any man doth awaken the Spirit, and engage him to his assistance, he is first awakened by the Spi∣rit hereunto, yea, and engaged too; by which the Spirit himself be∣cometh engaged by himself; for we are thus, or after some such manner as this, to conceive of the spiritual treaty or entercourse, and of the state of affairs between the Holy Ghost and the soul of a Christian in whom he dwelleth, in reference to the business now in hand: First, the Spirit of God was in men before they believed; for otherwise they neither could or would ever have believed; yea, and a long time before they believed, otherwise there would have been no workings of Conscience, or movings unto things either morally or spiritually good. When men are prevailed with by him to believe, he advanceth his presence in their souls, and now moveth them to things, Actions, and waies of a more worthy and blessed consequence and import, and of a nearer and stron∣ger Connexion with their supreme good and happiness; as to love God with all their hearts, with all their souls, to embrace waies of Excel∣lency, waies of Righteousness, and true Holiness, to mortifie the deeds of the Flesh, &c. By the way, When, I say, that the Spirit of God moveth the hearts of men when they believe; I do not say, or suppose withal, that Believers alwaies are prevailed with by these movings of the Spirit to do the things, or effectually to consent to the doing of the things whereunto they are thus moved: For though the Spirit be Omni∣potent, yet he is a voluntary Agent, and so can exert or put forth his Omnipotency in what degree or manner of efficacy himself pleaseth; and we have heretofore (I remember) upon occasion shewed and

proved unto you, that the Spirit of God is not pleased to work, either compulsively or necessitatingly, upon the hearts and wills of men, but only so, as to leave them at liberty, at least a possibility of going their own way contrary to that whereunto he moveth. To plead that God is Omnipotent, and from hence to conclude, that therefore he should not fail of any, or all things which he intendeth to do, it clearly sheweth, that men do not understand the true nature of God; For though God be Omnipotent, yet God useth his Omnipotency according to Rules of Wisdom and Counsel. Now therefore he putteth forth his Omnipotency, only in putting men into a capacity of doing such things upon which he will reward them; which capacity would be utterly destroyed in case men should be necessitated to do any thing pleasing unto God. Only this by the way. Now this is one thing why the Spirit of God is not an under Agent, because that men covld never have called for, nor sought for his assistance, did not the Spirit first move them thereunto: Therefore hence it is evident, that he is the principal Agent, and yet this notwithstanding he may truly and properly be said to be drawn into our assistance by us.

Secondly, This is by God himself Enacted and established for a Law between his Spirit and his Saints: That when they having any spi∣ritual Work, services, or Exercise to perform, shall apply themselves unto the Spirit, now at hand, and dwelling in them, after such a man∣ner, and upon such terms, as we shall presently declare unto you; If they shall seek for his help and assistance herein; that then he will aid and assist accordingly, he will not deny them, but will condescend gra∣ciously unto them, and assist them. Now, by the knowledge and con∣sideration of this Law, and confidence that there will be no failing on the Spirits part (all which too are preventing wise wrought in men by the Spirit) they are encouraged to make their recourse unto him, and to depend upon him for his assistance at all times of need: In this case the application of the Creature to the Spirit of God, being submissive and obediential and not authoritative, there is no reason or ground to judge or call the Creature the principal Actor or Mover in what is done by the assistance of the Spirit; though the Creature may properly enough be said to engage the Spirit to assist in such and such Actions. As when David being to encounter with his Enemies, calling upon God for his help and his presence with him in the Battle, may properly and truly enough be said hereby (by his Prayer) to engage God to him in his Battel; yet it doth not follow from hence, that David was the principal, chief, or first Actor in the Battel; Because first, It is God that freely maketh that gracious Covenant with David (as with other Saints) that if they call upon him in time of trouble (Psal. 50.15.) or danger, he will hear and deliver.

Secondly, Because that it was God that put it into David's heart, and

stirred up David's spirit to go and apply himself by Prayer for his help in such a case.

Thirdly (and lastly) That which David did in this case to draw in God to his assistance, he-did it in subordination to the will and good pleasure of God in that kind, who had encouraged him to call upon him in a day of trouble. There is a like consideration in Believers en∣gaging the Spirit of God, and his aid in all our spiritual occasions, works, and employments. For first, the Spirit of God hath made a Law, that if we will call upon him (upon the Spirit) in the time of our need, he will be present with us and help us.

But then secondly, Because we are engaged hereunto (I mean to call upon him for his assistance) by his instigation hereunto.

Thirdly (and lastly) All that you do in this kind it is in subjection to his will and pleasure. These things being considered, it is clear that the Creature Man, though he have a power to obtain the Spirit, yet he is not principal Actor, but the Spirit of God is the principal Agent. Thus much for answer to the first Question.

A second Question was, How, [Sect. 3] and by what means we may engage or prevail with the Holy Ghost to Act with us, and to assist us in such occasions of our spiritual Concernments as have been mentioned?

To this I answer, This may and ought to be done by these four means:

First, By disclaiming (when we go about any thing, any spiritual duty or service) our own strength and sufficiency, as to the perfor∣mance of it in an holy and acceptable manner, as of our selves without the presence and assistance of God; I say, when men and women shall present themselves in all their works and services as weak and impotent, unless they be endued with strength from on high; this is one special strain that doth marvelously comport with the Spirit, and that which is in the first place to be done by us if we desire to do any thing; if we de∣sire his help and assistance at any time. Now, to present our selves alto∣gether weak, without some such presence and assistance we speak of, this is that which will awaken us to do things by the Spirit: For the way to do things by the Spirit, is not to forbear the doing of things, or duties our selves; or not to perform any services: I say, it is not to forbear the doing of things until we find the Spirit of Grace, and feel it to work upon us: But to go about that which is our duty to do, in the season of it, with a serious and humble acknowledgment, and deep sense of our own inability for this work we are about. 1 Chron. 22.16. Arise (saith David to his Son Solomon) therefore and be doing, and the Lord be with thee: He doth not say, stay untill the Lord doth come unto thee, but arise and be doing. So that this is the first thing to be done, we must lay all thoughts of Confidence aside of any sufficiency as of our selves.

Secondly, We must turn our selves towards the Holy Ghost with the like serious, and thorough, and unfeigned acknowledgment of a suffi∣ciency in him: that strength which we disclaimed in our selves we must ascribe unto him. We know that the Lord Christ still requireth this acknowledgment from those who obtain any great Request as to any great matters: Believe ye that I am able to do this? Saith he to the blind men that came to him to be healed, Mat. 9.28. So again, Mar. 9.23, 24. If thou canst believe, all these things are possible, &c. The Father of the Child answered, Lord I believe, help my unbelief. So then here is another thing whereby to interest the Holy Ghost in what we go about; namely, that we do acknowledge a sufficiency in the Holy Ghost.

But then Thirdly, [Sect. 4] We must acknowledge a readiness, and willing∣ness, and a gracious inclinableness in the Holy Ghost to help and assist us in those things wherein it is any waies meet for him to interpose on our behalf. He who doth unfeignedly acknowledge his own weakness, and doth address himself unto him shall be sure to find his assistance, Rom. 8.26. Likewise the Spirit also helpeth our infirmities, &c. There is a very rich and compassionate inclination in the Holy Ghost towards the Saints, in respect of the great infirmities which he discerneth in them, to assist, stand by, and relieve them in their holy endeavours; To help them to perform things in an holy and humble manner upon terms of accepta∣tion.

It is a usual Dialect in Scripture, when the Act is expressed by the means or course that usually is taken to effect it: As Joh. 1.9. Christ is said to enlighten every man that cometh into the World, because he af∣fordeth them such means, and taketh such a course with them which is proper to enlighten them: Even so the Spirit helpeth our infirmities; that is, he is ready to help our infirmities, toties quoties, as oft as ever he is sought unto; as if he should say, The Spirit knoweth how unable men are for such Actions and Services; and therefore out of a kind of compassion and Sympathy, in respect of their weakness, he is ready to help them. These gracious inclinations in him are apt to advance, and express themselves in their might and power, when the Creature is under a full knowledge and sense of its own weakness, and a full ac∣knowledgement of this readiness and willingness of the Spirit of God to help and to relieve. The poor committeth himself unto thee: Thou art the helper of the Fatherless, Psal. 10.14. Meaning, that when the poor do commit themselves unto God, then he is ready to help them, there is a Synechdoche of the Species for the Genius. By Fatherless he doth mean, those that be not in any capacity to help themselves. Now they that are under a sense that they are not able to help themselves, by reason of their Poverty, God is wont to come in to their relief and succour. So when a man or a woman is smitten with the sense of their weak∣ness in being not able to hold out in these services; if they shall have

recourse to the Spirit of God, as their helper; this is a Signal given un∣to the Spirit, and he taketh the Alarm, and he cometh and sheweth himself in his strength unto the Creature. All these three means for the interessing of the Spirit in our Services I conceive our Saviour himself (Joh. 14.16, 17.) chiefly pointeth at and asserteth. I will pray the Fa∣ther, and he shall give you another Comforter; that he may abide with you for ever, even the Spirit of truth, whom the World cannot receive be∣cause it seeth him not, neither knoweth him, &c. The World cannot receive the Holy Ghost because it seeth him not, neither knoweth him; that is, because they have no manner of sense or discerning of him in any such property wherein he desireth to be known. For we should have given notice of that, though there be a presence of the Spirit of God in men in the state of Nature or Unregeneracy; yet the Scriptures do nor speak of the Spirits dwelling in men, nor of a mans receiving the Spi∣rit untill they receive him in a greater measure, or after the manner in which Believers receive him, and as he is when he doth advance his pre∣sence in an excellent degree in them to put them upon Actions of an excellent concernment. But that only by the way. The World cannot receive the Holy Ghost, because it seeth him not, neither knoweth him; that is, because it hath no manner of discerning of him, or at least no distinct or clear knowledge of him. A man may have the sight of a Person, but that deserveth not the name of the knowledge of him: But when a man cometh to understand of what temper or frame he is; either in respect of wisdom, or goodness, or as to matter of Estate, or the like, then he is properly said to know a man when he knoweth such things as these of him. It is the manner of the Scripture to express Gradations after such a manner as this; so He that keepeth Israel neither slumbereth nor sleepeth; so here, the World neither seeth him, nor knoweth him; that is, they have not seen him, much less have they any considerate knowledge of him. And when our Saviour giveth the true reason why the World did not, or cannot receive him, meaning, that they cannot according to that Principle by which the Spirit of God is re∣solved to give out himself, i. e. they cannot go beyond God's Declara∣tion; they cannot break the Bars of Gods Decree, nor the Method by which he is purposed to dispose of his own Spirit. This deep ignorance which the men of the World have concerning the Holy Ghost, is the reason why they cannot receive him in any supernatural, or in any sa∣ving manner; they cannot receive the indwellings, or the inhabitation of him so, as to receive strength, to perform services in any spiritual or acceptable manner before God; for otherwise they are capable of recei∣ving of the Spirit in a way of common illumination: They are capable of receiving of him in another sense, though they are not capable of re∣ceiving him in such a manner as he is to be received, so as to be led by him into the waies of life. By the light of this Discourse we see that

they who are not convinced of the necessity, both of the presence of the Spirit of God to help them, and likewise of his sufficiency, and readi∣ness, and willingness to afford his presence with them, are under a kind of incapacity to receive the Spirit: But on the other hand, those who have the knowledge of him they are in a capacity of receiving him upon the most desirable terms, and are capable of making use of him, as hath been in effect said unto you.

In the fourth place you must pray unto God, [Sect. 5] or unto the Spirit of God; for Prayer it self is a means which we are to make use of, in order to our being filled with the Spirit. We do here mention it as a part of that Method which should be observed by him, who is engaged in the drawing in of the Spirit, in order to a being acted by him. Now then, if this be agreeable to the Will of God, viz. that men should pray for the gift of the Spirit, and that in the lowest measure; then there is no question to be made, but that Prayer is as profitable means to effect it in the highest in the one as well as the other; and that there is no more unlawfulness in the one than in other. This then in the fourth place, by way of direction how you may engage the Spirit, and set him on work within you to perform what you are not like to perform by your own strength, without such a presence of him to assist in your work.

The third and last Question was, [Sect. 6] In case we be able, and shall actu∣ally engage the Spirit of God to assist us, how the things done by him, or by his assistance, can be attributed unto us, as the Scriptures frequent∣ly do; or, we be looked upon as the doers of them, as we must be if ever we be rewarded for them by God? To this Question we gave an∣swer (in effect) formerly, when we opened this unto you; namely, how, notwithstanding men do draw in, or engage the Spirit to their assistance in spiritual works and services, yet they are not to be looked upon as principal Agents, and the Spirit as the subordinate Agent. Where we explained unto you the Agency or Efficiency of man in such works; in respect of which, being truly and really such (as the Scri∣ptures every where suppose them to be) the said Actions and Services may truly and properly be called ours: For whatsoever Action a man doth voluntarily and freely consent unto may properly enough be said to be his; especially, when the Act of his Will and Consent contributes any thing towards the Action: Which is clearly the case in hand; for whatsoever a man doth by the Spirit, or by his assistance, is done not only with, or by means of the consent of his Will, but by the more active desire and application of the Will unto the Spirit for the doing of it (as we have heard;) yea, that which is yet more, and entituleth a man more clearly unto such Acts as we speak of, is the contriving, and studying, and plotting how they may and ought to be done by the man who doth them. If a man did not consider how, and by what means,

to bring in the Spirit to his assistance, the great work we speak of would not be done; therefore there is no great difficulty in the question; on∣ly that is to be remembred (as we pass from it) that they who make the Creature either meerly Passive, in such Works or Services, or (which little easeth the business) willing (as we say) by, or from a necessitati∣on, they despoile the Creature of all capacity of being rewarded by God for such services. and thus whilst they importunely pretend to be the great Magnifiers of the Grace of God, they do indeed and in truth reduce it to a morsel of bread (as the Scriptures speak) and make no∣thing of it; so that in them the Latine Proverb is fulfilled, Stultorum gratia ingrata: The grace or favour of inconsiderate persons is unac∣ceptable, or such as there is no reason why they should be thanked for it. But this only by the way.

If you ask, But why should the imploying of the Spirit of God, [Sect. 7] in such a manner as you have taught us, be a means for a Believer to be fil∣led with the Spirit? Or how should it conduce any thing towards such a blessed effect as this is?

I answer, That such an imploying of the Spirit, as that we have described unto you, is a regular use of that great Gift of the Spirit given unto us by God; for the Spirit is given of God unto the Saints, for this end and purpose, viz. that by him, and by his assistance, they should do all their works which he commandeth them to do. I do not say, that it is the sole end; but that this is one great and material end why the Holy Ghost is given unto men, and why he dwelleth in the Saints, 1 Cor. 2.12. Now we have received (saith the Apostle) not the Spirit of the World, but the Spirit which is of God; that we might know the things that are freely given to us of God: That is for this end (amongst others) and for others depending upon this; that by his help duly sought and obtained by us, we might be able to know and rightly to conceive, apprehend, and understand, and likewise firmly to believe the Gospel, i. e. the particular things revealed in the Gospel concerning Jesus Christ, and the mind and Counsels of God concerning our salva∣tion: which things are said to be given, or freely given unto us by God, beeause they are there exhibited, and lie in a readiness for all men to re∣ceive and know, that are willing to take the course which God hath pre∣scribed unto them for such an end. There is the same consideration of other spiritual Actions and Services as these, Mortification, Prayer, &c. The Holy Ghost is given for this end and purpose, that by his assistance and strength they may be able to perform these things after a worthy manner, and with highest acceptation unto God. If so, then to answer the gra∣cious intentions of God in giving him (which is by imploying him as we have heard;) This must need be a direct and proper means to abound with him, to have an anointing more rich and full of his pre∣sence. For it is a Principle in Reason and Equity, that they who make a

regular and worthy use of a less proportion of any good thing intrusted with them, or bestowed upon them, that these should (no other cir∣cumstance hindering) be intrusted with a greater. Upon this Foun∣dation are these, and the like Sayings in Scripture built, Mat. 13.12. for whosoever hath, to him shall be given, and he shall have more abun∣dance: But whosoever hath not, from him shall be taken away even that he hath. So again, Luke 16 10. He that is faithful in that which is least, is faithful also in much: Meaning, it is meet that such a person who hath approved himself faithful in a less proportion of any good thing committed unto him, should upon the account of his approved faithful∣ness therein be intrusted with more. for God (as hath been observed upon the like occasion) usually walketh with men, in the Scripture and Gospel, by such Principles and Rules which are written in the Tables of their hearts by the Finger of Nature, and which they are wont to observe and walk by in their common and Civil Affairs. Thus because amongst men an Oath is the end of all strife, Heb. 6.16. Therefore God will swear too, and treate with men by the mediation of an Oath; and so in abundance of other particulars, God still applieth himself unto men, and treateth with them by the same Rules and Principles which men walk by in transactions amongst themselves. Now because one man is ignorant of what is in the heart of another, and knoweth not how they will prove, whether diligent or negligent, faithful or unfaithful in mat∣ters of trust committed unto them; therefore those whom they have oc∣casion to trust, they will first try them with a little, that in case they should miscarry and prove unfaithful, the loss may be the less, and easier to be born; if they approve themselves with wisdom and faith∣fulness in managing that little, then they are encouraged to trust them yet deeper. And as men are wont sometimes to try Casks or Vessels that are new made, and never had Liquor put into them, whether they be tight or leaky; not by putting Wine, or Liquor of value, but water into them: if they will hold water, men have so much the better ground to trust them with Wine also. In like manner, though God (as is said of Christ, Joh. 2.25.) needed not that any man should testifie of man: Because he knew what was in man; and consequently, what would come out from him, and what he would do: So (I say) though God knoweth before hand how men will prove, whether faithful or un∣faithful in any thing committed unto them, and in this respect needeth make no experiment and trial of them, in reference to any trust; yet because it is the manner, and according to the Principles of wisdom in men to take such a course; he also will do it, though he hath other ends and reasons likewise for the doing of it, which it is not necessary now to speak of. Thus also it is in matters of reward (more properly and commonly so called;) though he knoweth from the beginning the up∣rightness integrity of mens hearts, and what such men in time will

do all the good work, all that righteousness, and suffer all those things for righteousness sake, which afterwards they do and suffer; yet until they have given an account, both unto himself, Angels, and men, of that their integrity, by waies of righteousness and well-doing, he will do no great things for them; he will reward men only according to their works, according to what they shall do or suffer, nor according to what they purposed to do or suffer; unless happily they be prevented of an opportunity; for that by the way, least there should be mistake, not as if God should have no consideration or regard of any mans faith∣ful intentions; that is not the meaning of it; as many times you may find persons whose hearts are full of fruitfulness; that notwithstanding are taken away by death. Now it is not imaginable that God should deprive them of the reward of such services, when as God himself de∣nieth men the opportunity to do them, it is not reasonable, nor like unto the waies of God, or his proceedings, that he should deprive them of their reward, in such a case, or under such circumstances: But the mean∣ing is, that the good things which men have done, whether they be few or more, these shall be rewarded accordingly: So that men and women who have given testimony unto the World of their own integrity, up∣rightness, and faithfulness unto God, God will give them rewards answe∣rable hereunto.

We speak this for this end, to shew that God's manner is, not to re∣ward, nor to take knowledge of the righteousness of men, until the World have taken knowledge of it, until that they have given an ac∣count unto men that they are persons fearing God: I say, God will not take any knowledge of them, until they having given some Te∣stimony unto the World of the integrity and uprightness of their hearts; a Testimony of the truth of their Faith, and of the soundness of their Love, that the World cannot deny but that certainly these are very worthy men; then (as in Scripture Phrase) God is not ashamed of them, but they are in an immediate capacity for him to own, and to reward, and do great things for. As it is said of Enoch, he was tran∣slated, Heb. 11.6. of whom it was reported that he walked with God, Gen. 6.22. Now God could suffer no disparagement, in point of ho∣nour, by owning of him. And so 1 Pet. 1.7. That the trial of your faith being much more precious than of Gold, &c. might be found unto Praise, and Honour, and Glory: It is not said, that your Faith being more precious than Gold; but that the trial of your Faith, this is that which will turn to an account of Praise, and Honour, and Glory unto men in the great day, &c. That the trial of your Faith might be a Te∣stimony in abundance given unto men, yea, unto God himself; name∣ly, when their Faith shall have been tried; whether it be by their constant sufferings for righteousness take, or whether it hath been by a holy and blameless Conversation, it is not much material; if this trial of it be the

making of it known, and bringing it to light in the World, that so it may be known and observed by men: In such a case it is a thing but equal, and just, and well becoming God to be found rewarding of them with great and wonderful things.

Thirdly, [Sect. 8] Another means whereby we may come to be filled with the Spirit of God, is to sow unto the Spirit, Gal. 6.8. He that soweth to the Flesh, shall of the Flesh reap Corruption: But he that soweth unto the Spi∣rit, shall of the Spirit reap Everlasting Life. If the Question be, What is it to sow to the Spirit?

I answer, according to the usual import of that Metaphorical Ex∣pression of sowing, to sow to the Spirit is to do such things which will redound to the praise of the Spirit of God; to manage Actions so, that the benefit of them may accrue to another. This the Apostle calleth a sowing to others, If we have sown unto you in spiritual things, is it a great thing if we shall reap your carnal things? 1 Cor. 9.11. To sow unto the Spirit, is to imploy a mans self about such things, such waies and works, whereby the Spirit may receive honour and praise, which is all the harvest which the Spirit of God, and so God himself, is capable of receiving from men. Only we may add this, That when men do such things which are for the honour and praise of the Spirit, they must do them with an intent that they may turn to his praise; we must not do such things only which may accidentally turn to the praise of the Spirit: But we must do them with a desire and purpose of heart that they may be to his praise. So that to sow to the Spirit denoteth fruitfulness in good works, especially in such good works wherein more particularly the glorious goodness and power, &c. of the Spirit may be discovered unto the World; and when men are addicted unto such waies, and such works which have a proper and clear tendency to discover the goodness, bounty, power, and excellency, &c. of the Spirit of God; then they may be said to sow unto the Spirit; especially, when they do these things with an intention to commend his goodness and power unto the World. So to sow to the Flesh is to do that which tendeth to please the sensual part of man; and this with an intent to gratifie the Flesh: whether we understand it in respect of the outward Actions of the body, or the corrupt workings of the mind, it is clear that men in either of them do sow to the Flesh. Only this is to be minded, that the ta∣king care of the outward man, and the doing of such things which in a regular way tend to the maintenance and comfortable subsistence there∣of, are never said to be a sowing to the Flesh, in opposition to the Spirit, but only when men are inordinate in the use of these things, then, and only then doth the Interest of the Flesh come in. For whilst men and women are providing for the comfortable being of the outward man, they all this while walk by the Rule of the Word of God, and comport with the Spirit of God. These kind of doings are not properly the

works of the Flesh, but may be more truly said to be the works of the Spirit; For the Spirit of God requireth that all things should be done in a regular manner, that the outward man may not be disadvantaged unto spiritual Services, therefore the Spirit of God doth charge men with particular care and circumspection over their Bodies, that by this means he may rejoyce with so much the greater Joy where he findeth men manage themselves so that they may be in a good capacity to do such things which are holy, just, and good, and that are righteous, and of a good report. Now the reason why such things as these must needs be matter of praise unto the Spirit of God is, because the hearts of men cannot lightly, when they see men full of good works, but acknowledge that these things do come from the Spirit of God; because such works as these, being in goodness and glory above the Line of men, plainly assert their Original to be Divine; and plainly inform the World that God by his Spirit vouchsafeth to dwell and to act in men and women, from whom such excellent works as these proceed. But more particu∣larly such waies and works which outstrip the generality of men (yea, of Christians) and which they are not at present able to understand, nor to see the reason of them; such were some of the actions and waies of the Apostle Paul, 2 Cor. 5.13. For whether we be besides our selves it is for God, or whether we be sober it is for your cause. For the love of Christ constraineth us, &c. Paul seemed in some of his Actions as a man half-witted or besides himself, and as a man bereaved of his senses; yet this doubtless was of the best and choicest seed, the best kind of sowing unto the Spirit of God; it is true, that at the first performance of them the World did not understand (no nor Christians neither, of an ordi∣nary anointing, as was even now hinted) nor could-resolve them into their proper Principles; so as to say, that this was the Spirit of God that moved and stirred him up. As the Seed for a while lieth buried in the ground, and afterwards springeth up: Even so when the reasons of such actions should be manifest unto them, then they should confess, that he had a great and mighty assistance of the Spirit of God with him. There are some things which are above the ordinary reach of na∣tural and moral men, though the truth is, there hath been here and there a Son of Nature (Philosophers, and such like men) that have gone very far, and as high (it is likely) as many of the Sons and Daughters of God have done, or do; as, in that great work and strain of excel∣lency in forgetting and forgiving of injuries, and passing by all matters of unkindness, disparagement, and contempt which they have met withal from the hands of men. Now, for men and women to take no knowledge of such things from any, nor to draw back from them, or to withhold the hand of their goodness, bounty, or good will in any kind from them, upon the account of any such hard measure received, this is one of the highest, and one of the most spiritual strains that can

be, that the nature of man is likely to partake of. To be able to do good in the presence of all these discouragements, doth argue, even to the generality of men, that such a man is of an excellent spirit, and that he hath a great presence of the Spirit of God with him. And doubtless, though there may be excellent things written in this kind con∣cerning those that have not been seasoned with the Gospel of Jesus Christ (at least in so explicite a manner;) yet is there a more peculiar and a more rich presence of the Spirit vouchsafed unto those who enjoy the Gospel, and which moveth them more strongly to spiritual actions, and which have a more immediate and strong connexion with their pre∣sent joy and comfort, and also with their Eternal life and good of their souls. But besides this, there are other things of an excellent import, Let your moderation (saith the Apostle, Phil. 4.5.) be known unto all men: The word signifieth, let your yieldingness, or comportance, and compliance be known unto all men: he meaneth, sweetness and gen∣tleness of disposition; a readiness in men ever and anon to give away their own right, to deny themselves in many things, which, according to strict terms, and the rigour of the Law, they might stand upon. When ever there is danger that upon their account the Gospel is like to suffer in the hearts and consciences of men, in case they should stand stifly upon their own rights, then the opportunity is before a man, then hath he a call to practice that moderation, and that yieldingness, and gentleness of Spirit which the Apostle calleth for at the hands of Christians. We might instance in many more particulars of this na∣ture, but you see by that little which we have insisted upon what we mean by sowing to the Spirit.

But if you ask, How should such a thing as this be any way or means to help us forwards in this, viz. A being filled with the Spirit, or any waies promote such an end?

I answer, This is clear from the Principle insisted upon in the former Point, That to him that hath shall be given: He that is willing to sow to the Spirit, it is a sign that he (in the sense of this Scripture) is a man that hath received the Grace of God. Now they that declare that they have, i. e. that take a course to make the World acknowledge that they have; they that have in this sense, shall have more abundantly; and yet still the more they have, the more they shall have; and the faster and the thicker that men shall sow to the Spirit, they shall still have more seed. As God giveth natural Seed unto the Sower, so doth he give spiritual Seed unto him that soweth unto the Spirit; he shall have more strength, and vigour, and stronger Propensions to do well and worthily, yea, to abound in well doing. This is a third means to be made use of in order to a being filled with the Spirit of God.

Fourthly, Another means for the same end, I mean, of being filled with the Sprit, is to feed and cherish, to nourish and strengthen the

motions of the Spirit: when at any time he beginneth to burn or rise up in a little flame in the soul; then (toties quoties) to be ready to cast spiritual oyl upon the flame, that so he may advance the motions which he hath begun, is another excellent and pregnant way and means to be filled with the Spirit. To open this means or direction unto you, it is to be supposed, that the Spirit where he inhabiteth and dwelleth will ever and anon be heaving and putting forth in the hearts and souls of men; he will be secretly inciting, and gently moving and perswading men and women unto good waies and actions, unto waies of Justice, Righteousness, and Goodness, and the like, sometimes in one kind, and sometimes in another; yea, many times (it is likely) he will be moving men, and perswading them to actions, not simply and positively good, but unto such waies and actions that are higher and more excellent, and more worthy than any of those wherein they yet walk, or have been accustomed, or have lift up their hearts or hands unto. This then is that we advise you, in this means or direction, that whensoever you perceive or feel the Spirit rising or moving within you unto any thing that is good, worthy, or meet to be done, as (if you live inwardly, and have much and close communion and converse with your hearts and souls) you may frequently find that he is: When (I say) at any time you are sensible of any good motion conceived and raised in you, that then, pre∣sently, you provide spiritual milk and honey to feed, strengthen, and nourish the tenderness of it; for when these motions come from the Spirit they are at first but weak, and tender, and faint; but you may take a course, by nourishing of them, that of soft and tender motions you may make them strong, if you take unto you such and such conside∣rations which are apt and proper both to continue on foot and keep alive the said motions within you, and likewise to fortifie and encourage them. Gentle and soft motions, bearing upon your hearts and consci∣ences, are but like a soft Air or breathing of wind upon a Ships sails, which help her not much on her way: So the breathings of the Spirit, the first rise of them are but soft and gentle, but there is a proper kind of nourishment to be administred unto them which will enlarge and strengthen them. Let the motions be what they will (as indeed there may be a thousand motions of this kind) the Scripture doth afford wherewithal to nourish them all. As the Earth bringeth forth all kind of of Herbs, Trees, &c. So the Scriptures yield a proper and peculiar kind of Nourishment, a peculiar kind of consideration of truth, which will fortifie and strengthen all those motions, and raise them up in growth and stature. As suppose it be a motion unto a more con∣stant, frequent, and consciencious attendance upon the Ordinances of God's House, and the Affairs there; the Scriptures will fill you with motives and considerations which are apt and proper to nourish, fortifie, and strengthen you in this service. So again, suppose that the motion

be to works of Charity, to a more open handedness unto works of Mer∣cy; the Scripture will furnish you with nourishment for such motions also. Or if the motions of the Spirit be to abandon or cast off idle and unprofitable company, who are good for nothing but to waste our precious time; I say, the Scriptures will nourish these motions also: You shall find meditations there, and such words and considerations that are proper nourishment for all such motions of the Spirit as these mentioned, with their fellows, which will cause them to wax, and grow, and gather strength until it be too hard for the contrary corruptions and infirmities to hinder them. My Brethren, there be many choice moti∣ons from the Spirit of God which may die, and never bring forth. As there are many Children that die in their Infancy, and never grow up unto men: Even so the truth is, that where there is one Motion that doth grow and come to any maturity, it is to be feared that there are many thousands which for want of nourishment (and because they are not propagated and encreased by adding further strength unto them) die, and come to nothing. As it is with the Seed of Mankind in their Infancy and tender years, we know that they are capable of living and growing up unto men, yet are they not capable of propagating in their kind till they are grown up to some maturity: Even so, motions to good, take them in their beginning, though they are capable of grow∣ing unto their full strength, yet they are not presently capable of action untill they be trained and fed up, until they come to maturity: Then they will beget in their own likeness, then they will produce in their kind. Thus we see, if we desire to be filled with the Spirit of God, we must do as we use to do with our new-born Infants, make much of them, and not despise them because they are weak: No, but we are to be very tender of them, and to nourish them, and to cherish them, to minister such food unto them that will strengthen them unto, or at least until they are grown to Maturity. A motion which at first hath little or no strength, and so cannot go abroad into any Action or Service, by that time you have nourished and carefully tendered it in your hearts and souls, though it was but like a grain of Mustardseed at the begin∣ning; yet being nourished and fed in your hearts, after a while it will be full of strength and vigour; and whereas at first it might easily have been quenched, after it cometh to maturity it will be able to nourish it self. Now the reason of this direction, in order to a being filled with the Spirit, runneth upon the former Principle which we lately men∣tioned, viz. To him that hath shall be given. Man who shall nourish and cherish the motions of the Spirit of God when they are in him (as it were) in swadling cloaths, and little, and shall be a good Foster-Father unto them, shall certainly have a greater and greater presence of this Spirit, untill it shall enable him to do great and glorious things; and so shall delight in him daily more and more, and stir and raise up

other and more excellent motions which never came into his mind, or heart before.

Fifthly, [Sect. 10] Another means whereby the Temple of your souls may be filled with the glory of the Spirit of God is to be led by the Spirit, Rom. 8.14. You know there are some Horses will not be led, but a man must pull and haule them after him; but there are other Horses that are obedient and tractable in your hand: So where there is a tractableness and teachableness in men, that the Spirit of God leadeth them, as it were, by the hand this way and that way, when men are easie to be taught by him, this is another ready and pregnant means whereby to be filled with the Spirit. My Brethren, you may be said to be led by the Spirit when you go along with him, or are willing to go that way wherein he would lead you by every good motion. The Spirit doth take (as it were) every man and woman by the hand, and doth upon the matter desire them to be willing to be lead: Now when men and women are willing to accept of the Spirit of God for their Leader and Guider in such waies and courses as he doth like to lead them unto, these are they that are led by the Spirit of God. It is no great difficulty, no great Master-piece to know when, and in what cases we are led by the Spirit of God, and when not; for if we know but so much, as to be able to distinguish between good and evil; if we can but distinguish such motions that be good from those that be evil, we may know by this alone when we are led by the Spirit of God, and when not: For most certain it is, that all motions to good, which are either mediate or im∣mediate, are from the Spirit of God; therefore, if it be a good motion, it is easie to know what Parent it hath, namely, God. So now, if by any motions, which are at any time stirring or working within us, we find our hearts drawn out unto such and such a good way and work; in this case, if we shall seek for, or consult with the dark part of our souls to find out Arguments to disparage them, as if they were not the moti∣ons of God, or of the Spirit of God, but were from some other Prin∣ciple, there may be much danger in it: But if men shall not seek to draw back upon any such pretenses as these (only because they would not go along with the motion, it being contrary to some unruly lust, or unworthy design which they are carrying on in the World) but shall be willing to be led by the Spirit: If they need not to be pulled and hauled, but shall come on freely and readily, and shall be willing to go along with the motions of the Spirit, without asking any question for conscience sake, or rather for lusts sake; this is another great advan∣tage that will turn to an happy account in order to a compleating this great design of your being filled with the Spirit of God. For there is no∣thing that giveth a more demonstrative proof that a man is a true born Son of God than that he is willing to be led by the Spirit, in the sense declared. It was a saying amongst the Romans, He is an ill Souldier

that followeth his Captain groaning and sighing: Even so, he is not a reconciled person with his own peace and comfort who studies and casteth about, and would fain be excused from the service of God. By the way, that we may not discourage any to comply at any time with the motions of the Spirit, when any person, man or woman, shall make a long work of finding out pretenses before they will go along with these motions; nevertheless if they do comply and go along with them at last, though it be late, yet better so than wholly to reject and cast them off; but this is not the way of wisdom, there is a far better and more excellent way than this, in order to the great blessedness (we speak of) of being filled with the Spirit, which is, to be freely willing to go along with the Spirit of God in his leading and guidance. And so we have briefly done with this means also; Only the reason or ground of this direction we shall illustrate a little further, viz.

He that hath shall have more abundantly; [Sect. 11] They that comport with the Holy Ghost in his motions, who are willing to go along with him in works of Holiness and goodness; they do by him as a man doth by his friend whom he symbolizeth with in Disposition, Genius, and Tem∣per; his waies, are his waies; his delight, his delight; his sorrows, his sorrows; this strengthens Friendship between man and man: Just so, when a man shall symbolize, and fall in at every turn with the Spirit of God, and shall be like unto him in his waies, and shall follow him in his motions, and shall own them; such a deportment, as this is, will cause the Spirit of God to delight in a man, and to rejoyce in him: For if the Spirit of God be capable of being grieved, as it appears he is by what the Apostle saith concerning him, Eph. 4.30. And grieve not the holy Spirit of God, &c. Then certainly he may be pleased and delighted; he may be so used and entreated by men, so that he will take pleasure and delight in them. We have opened this Metaphor unto you hereto∣fore, therefore we shall only touch it by the way. Grief, when it is applied unto the Spirit of God, doth not suppose or imply any such thing as if the Holy Ghost may be grieved in a true or proper sense: No, but the meaning is this, that such a course may be taken by men that the Spirit of God may be provoked to do as men use to do under grief. As for instance, when men are under the Passion of grief they are in∣disposed unto action, they are listless unto any expression of themselves in one kind or other; grief and sorrow straitens and contracts the hearts of men, that they become half dead, having no life, no lust, no spirit to any thing out of themselves: So likewise, the Spirit may be said to be grieved when he keepeth silence in men, and doth not act as he was wont to do. When there is a deadness in the Soul, when there are no lustings therein unto that which is good, it is a sign that the Spirit is grieved; because he stirreth not, he moveth not, he cometh not forth as he was wont to do, but leaveth the soul solitary and to it self: And

when there is such a calm, no breathing of the Spirit upon the soul, there will be no lust, no motion, nor desire to do any thing that is spiritual or heavenly; and then it is with the soul as it is with a quantity of Wine, when the Spirits are extracted out of it, that which remaineth is but as a little water: Just so are the Spirits, and hearts and souls of men when the Spirit of God is grieved within them, when he with∣draweth; Their very life, and all that vigour of spirit which at other times is found in them, all is under hatches and doth not appear: On the contrary, when the Spirit of God is pleased and delighted in men, he is like unto men when they are under greatest contentment and satisfaction of mind, they are now in a posture and readiness to do all the good they can, to please and gratifie every man. This we have opened unto you formerly, and have shewed you how the Scriptures run much upon it; As saith Mephibosheth to David, Let him take all forasmuch as my Lord the King is come again in peace, 2 Sam. 19.30. And so Gal. 4.15. Where is then the blessedness you speak of? For I bear you record, that if it had been possible you would have plucked out your own eyes, &c. And so again, Bless, and curse not; bless I say, for thereunto you are called; as who should say, Christians by means of that rich portion of contentment and joy which they are interessed in by the Go∣spel are in a posture to do good unto the World, under all the cursings and prosecutings of it: Even so it is with the Spirit of God when he ta∣keth delight and pleasure in a man, then is he enlarged towards him, he is then active, stirring, and vigorous in the heart and soul. These mo∣tions, quicknings, and encitements unto waies that are good, these beat strong upon a man. Now the Spirit of God, the more he is plea∣sed, the more he doth enlarge and give out himself unto men. So then, if we desire to be filled with the Spirit, here is another means proper to obtain it, namely, if you will be led by the Spirit. There is nothing more pleasing unto a man, especially unto a man of wisdom, than to see his Counsel followed: This very impression being found in the hearts of men, argueth, that there is a like strain of this in the nature of God; for we have often signified unto you, that God made man after his own Image, endued him with the same Principles of Wisdom and Under∣standing (namely, for nature or kind) which were in himself; he drew a kind of Copy of his own Wisdom in the Nature of man. And this by the way is the reason of another thing also, viz. That in his Trea∣ties with men about the great and important business of their everlasting Peace, he still goeth by such Rules which men go by, and manage the things of their highest concernments. But now the reason why God doth deal with men in very many cases by their own Principles, is not simply because he will thus fall in with them, but because these are the Rules of God himself, according to the excellency of his Nature, by which he ruleth and governeth the World.

Sixthly, [Sect. 12] It must needs be of good consequence unto you, in order to your being filled with the Spirit, to take and keep all things out of the way which are contrary hereunto; I mean, which are like to hinder, and will hinder your being filled with the Spirit, in case they be not ta∣ken and kept out of the way, to see that we do not lay any obstruction in his way, but that it may be plain and smooth before him. Now those things in the general, which are like to be an offense unto the Spi∣rit of God, and so obstructive to your being filled with him, are all such things which are gratifactory and pleasing unto the flesh, and tend to the encouragement and strengthening of the hand thereof. The reason hereof is, because the Apostle informeth us, Gal. 5.17. that the Spirit and the Flesh are contrary one to the other, and lust one against the other; one lusteth after that, or after the doing of that, i.e. secretly in∣clineth and perswadeth men and women to the doing of that, which being done, is contrary to the interest of the other; it discourageth, weakens, and disableth the force or moving power of the other in the soul. Therefore a course is to be taken, and something done that may restrain the mo∣tions of the Flesh, or at least break the heart or strength of it. It is not like the Spirit will advance to the filling of the soul with his presence so long as lust remains in heart and strength in men; for this is to be re∣membred and taken along by way of caution at this turn, that though there be a contrariety in all the lusts of the Flesh unto the Spirit, yet all kinds or degrees of these lustings are not so, or upon such terms repug∣nant and contrary to the Spirit and his growth in men, but that this may proceed and go forward some of them notwithstanding. For as it is in the comings in of the Tide and flowings of the waters, whilst the Waters are encreasing, and the banks filling, there are some smaller refluxes or fallings back of the water, which are presently recovered, and this with advantage by the next reflux and bearing up of the Tide, so that the Tide holdeth on its way, maketh good its course untill it cometh to its height and fulness, these lesser refluxes notwithstanding: In like manner, though there be at times some lesser yieldings and gi∣vings back of the Spirit in the soul, meeting with the current or stream of the Flesh, yet he may be brought on again, toties quoties, and that with power, to the over-bearing and breaking the motions and current of the Flesh, and so keep still upon the advance, and be filling of his channels and banks daily.

There are two kinds or degrees of the lustings of the Flesh, [Sect. 13] though they be both contrary to the Spirit and his motions, and advance in the soul; yet one of them doth little or nothing to interrupt him in his course, the other is that which grieveth him, and obstructeth him in his way. The former kind of these lustings are such, which, for distin∣ction sake, we may call natural, though the word be not altogether so proper to express the thing intended; the Greek hath somewhat a more

significant term, wherein to express them, calling them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sudden rushing or inconsiderate risings or startings up of nature, or the natural faculties in the soul, which-they compare to the winking or shutting of the eye-lids when any thing threatneth the eye; or so to the lifting up of the hands to the head for safeguard, when a blow is coming upon the head; these are Natures motions by instinct, and they do not de∣pend upon the consent of the will, or discourse of reason. The latter kind of these lustings are such which have gained or gotten the consent of the will unto them, and hereby they conceive (as James speaketh, Jam. 1.15.) i. e. are made pregnant, like a woman that is with Child; so have such lustings as these, the Act or Deed it self of sin in their womb or bowels, Then when lust hath conceived it bringeth forth sin, and sin when it is finished [i.e. actually or externally perpetrated or commit∣ted] bringeth forth death. Then when lust hath conceived, &c. This clear∣ly supposeth that there is, or may be, a lust or lusting, which (in this respect) is Virgin like, hath no corruption of the act of sin in it; wherein the act of sin is not formed or shaped. This kind of lust, we speak of, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as the Greek word expresseth it) the first motion or moving of nature in a man which is exerted or put forth before a man in∣tends, thinks, or knows any thing of it. This kind of lust may be troublesome unto a man, and find him inward exercise and work, more than enough, to suppress it as it riseth, that so the will and consent may not touch it, or come at it; yet this is not the lusting of the Flesh which doth much obstruct the Spirit in his way, or prejudice the souls being filled with him. Paul was a man that was abundantly filled with the Spirit; and yet he saith, that he knew that in him (that is in his Flesh, as he interprets) dwelleth no good thing, Rom. 7.18. And that he saw ver. 23. [i. e. discerned, felt, or perceived] another Law in his mem∣bers warring against the Law of his mind, and bringing him into captivity [i. e. endeavouring to bring him into captivity] to the Law of sin which was in his members [meaning unto it self by an Hebrew kind of Dialect, which many times uses and repeats the Antecedent for the Relative.] I thank my God (saith the Apostle Paul, 1 Cor. 1.4.) alwaies on your behalf for the grace of God (not for his grace) which is given unto you, &c. So again, Eph. 4.16. From whom the whole body maketh encrease of the body [meaning, of it self.] See also Luke 3.19. Now the Apostle saying, That in him [i.e. in his flesh] there dwelt no good thing [mean∣ing but abundance of that which is naught or dangerous (according to the Rule (often upon occasion) delivered unto you) viz. That Ad∣verbs of denying signifie the contrary of these words with which they are joyned] implies and signifies that the fleshly part of him, which he calleth his members [ver. 23.] i. e. his body was ever and anon occasion∣ing his spirit or soul (being so near in conjunction with it) to bubble, or put forth in some vain, foolish, or sinful desire or other, which made

him work without end; partly, in lamenting over himself, by reason of them, and their mingling themselves with all his services and spiri∣tual actings and doings: Partly, in a solicitousness and careful watching over his heart or will, lest they came to be confederate with them in respect of this turmoil he still had with his flesh and body, ver. 24. He crieth out, O wretched (or miserable) man that I am, who shall deliver me from this body [or from a body] of death? i.e. From a body that worketh or createth all sorrow, trouble, and care to me. I thank God (saith he) through Jesus Christ our Lord; meaning, that that delive∣rance from that body of death he speaks of, which was procured unto him by Jesus Christ, and which he had in his eye as coming apace to∣wards him, provoked him to a signal thankfulness unto God for his grace towards him in such a deliverance, and so concludeth the Chapter; So then with my mind I my self, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the same person, I, or he, or that man, that is, I serve the Law of God: but with my flesh the Law of sin. With my mind I my self serve the Law of God; that is, yield obedience unto it, with an intent and desire hereby to honour it, with my mind I my self thus serve it. In this Discourse Paul maketh a plain opposition between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I and my self, or between him and himself; affirming, that he did many things which he himself did not, and was resolved not to do. I man may be said (in the general and common language) to do whatsoever he doth upon any terms what∣soever, viz. what he doth causelesly, what he doth contrary to the de∣sire of his soul, and which he doth thorough violence of temptations, &c. But a man himself cannot (in emphaticalness of expression) be said to do any thing but what he doth with his heart and soul, with a full and free consent of his will, &c. And so our Apostle, who was very far from flattering himself, yet acquits himself from that which was done by him, contrary to the bent and frame of his heart, and without con∣sent of his will, by casting it upon sin that dwelt in him, i. e. that sinful weakness which kept possession of his Flesh; Now if I do that which I would not, it is no more I that do it, but sin that dwelleth in me. It is no more I; meaning, that all the while he did that which was evil, and sinful for him to do, with his entire will and full consent, it was he himself that did it, and not the sin, or sinful weakness that dwelt in him; but now (saith he) since the frame of my heart and bent of my will standeth against that which I do in this kind; from hencesorth I may truly (speaking Evangelically) discharge my self from the doing of it, and arraign that weakness which inseparably hangeth upon me as the Author and Actor of it. I have stood somewhat the longer upon the opening of this passage of the Apostle, because I desire, with as much evidence and satisfaction as may be, to make out this unto you, that so you need not be discouraged in the course or way of your endeavours to be filled with the Spirit, by such kind of lustings of the flesh within

you as these we have spoken so much of, though they should still haunt and follow you, in as much as you have heard that he that was filled (al∣most to the brim) with the Spirit was notwithstanding obnoxious to such a lusting. Such Lusts as these do not intoxicate, bewitch, or drink up your Reason, Judgments, or Understandings; but they may remain whole and intire unto you (them notwithstanding) for any spiritual work or service, and consequently for comporting with the Spirit of God, in order to his filling you with himself. But

Secondly, Those words of James, Then, when Lust hath conceived, [Sect. 14] it bringeth forth sin, &c. as plainly shew, that Lust also may be so in∣treated and dealt with, as to be made pregnant and big with the external Act it self of sin. This is done when the heart or will of man or wo∣man falleth in with the Lust, and taketh her to Wife, and couple them∣selves with her, i. e. when men approve and like of the Lust or Desire we speak of, and begin to take care (as the Apostle elsewhere speaks) to make provision for it, or to bethink themselves how they may gratifie it, and fulfil it. By the way, when James saith (as we have heard) Then, when Lust hath conceived, it bringeth forth sin; The meaning is not, as if this alwaies proved so, viz. that every Lust consented unto produceth the external or complete Act of sinning; there are many times Conceptions where there are no Births or bringing forth of Children; many things may interpose to occasion an abortion, or a consumption of that which is conceived in the womb: And thus it may be, and often is in the case of Lusts in their conceptions; many men have for a time intended and purposed to do many things that are evil, whose purposes and intentions notwithstanding have been dissolved or turned out of their way; so that they never come to be put in execution. This is ap∣parent in Davids case, when by Abigail's wise behaviour and advice he was taken off from his hard and bloudy intentions against Nabal and his House. Therefore the Apostles meaning, in saying, that when lust hath conceived it bringeth forth sin, is not to shew what is alwaies done in the case he speaks of, but what is frequently done, and alwaies like∣ly, or probable to be done, of which kind of sayings there are very many in the Scriptures, Joh. 11.9, 10. If any man walk in the day (saith our Saviour) he stumbleth not: but if a man walk in the night he stum∣bleth; his meaning is, neither to affirm that no man that walketh in the day ever stumbleth, nor that every man that walketh in the night doth stumble, but only, that there is a probability both of the one, and of the other, and that they are likely either to stumble, or not to stumble: So likewise (the Apostle Paul, 1 Cor. 7.32, 33. The unmarried careth for the things of the Lord, &c. But this only by the way. The business we have in hand is to give you to understand and know, that that kind of lusting, which hindreth your being filled with the Spirit, yea, and will hinder it, untill it be taken away, is that which is owned, accepted,

and approved of by the will and judgement of a man or woman, and for the gratifying and fulfilling whereof care is taken by men. Such lusts as these are they which grieve and quench the Spirit, and consequently hinder his progress, motion, or advance in the soul. When (with the Scriptures) we say the Spirit is grieved, we do not mean, nor doth the Holy Ghost in this expression mean any thing else, but only that he is turned out of the way; he doth retire himself, and is quiet and still, men shall hear but very little from him, so that there will be but very weak and faint motions and suggestions from him.

But we were saying unto you that all fleshly lusts in the general are obstructive to the course of the Spirit, [Sect. 15] in his advance or growth in the soul. Now as all Lusts in the general entertained and countenanced (as hath been declared) in the heart and soul, are malignant against, and opposite unto the growth and coming on of the Spirit in the Soul; so the Scriptures seem to cast an eye upon some as being of a more virulent and express antipathy in this kind than others, and obstruct that bles∣sedness of the soul we speak of, with an higher hand than their fellows: These are such lusts which carry in them a direct contrariety to those signal characters, or properties which the Scriptures take notice of, and ascribe unto the Holy Ghost. We shall take notice of (at present) and briefly insist upon only four of these, and the like number of lusts in men more directly opposite unto them. First, The Spirit of God is famously known, throughout the Scriptures, by the great attribute of holiness; he is more frequently termed the holy Spirit, than spoken of under any other name, or expressed by any other Character whatsoever. We shall not need to cite places for this: The thing (I presume) is suffi∣ciently known unto you all.

A second property, which the Scriptures attribute unto the Spirit of God, is, Grace, or a gracious disposition, Heb. 10.29. He is termed, The Spirit of grace. And God is termed, The God of all grace, 1 Pet. 5.10.

A third property taken notice of in the Holy Ghost by the Scriptures is his heavenliness; he is said in 1 Pet. 1.12. to have been sent down from heaven, which implies that his coming, or sending into the World, is about the affairs of heaven, and that he only mindeth these; so else∣where he is said to be the Spirit which is of God, 1 Cor. 2.12, 14. So also in Joh. 15.26. Christ promiseth to send him from the Father, all which imply him to be an heavenly, and heavenly minded Spi∣rit.

A fourth property, and the last we shall now take notice of, which the Scriptures mind in the Holy Ghost, is, a disposition and propensness of mind in him to be communicating and revealing the Counsels and secret things of God unto the minds and consciences of men. This property of the Spirit of God (which is of some assinity with the last

named, and gives testimony unto it) is oft mentioned in the Scriptures, 1 Cor. 2.10, 11, 12, 13. But God hath revealed them unto us by his Spirit, for the Spirit searcheth all things: yea, the deep things of God. For what man knoweth the things of a man save the Spirit of man which is in him? &c. So again, ver. 12, 13. Now we have not received the Spirit of the World, but the Spirit which is of God, that we might know (viz. by his discovering it unto our Judgments and Consciences) the things that are freely given to us of God; which things also we speak, not in the words which mans wisdom teacheth, but which the Holy Ghost teacheth. And so in Joh. 16.13. Howbeit, when the Spirit of truth is come (speak∣ing of the Comforter) he will guide you into all truth, &c. and he will shew you things to come, &c. This is another heavenly property of him who cometh from the Father to communicate and acquaint men with the great mysteries of the Counsels of God, so far as it doth con∣cern the souls of men to know them. Now all such lusts and sinful dispositions (being indulged and nourished) which are contrary to, and fight against these properties and dispositions of the Spirit, are (and must in reason needs be) most distasteful unto him, and consequently most obstructive to him in his way of advancing his blessed presence in the souls of men.

The first of the four Particulars attributed unto the Holy Ghost in Scripture was holiness; [Sect. 16] he is ten times over (and I believe twenty times to that) called the Holy Spirit, and sometimes (in our English Tran∣slations) the Holy Ghost. Now holiness, as we know (or at least have often heard) imports separation, or distance from every thing that is unclean. And where holiness is in its exaltation, it importeth the greatest distance from uncleanness that is possible. But without dispute holiness in the Spirit of God is in the height of its exaltation: It dwel∣leth in him bodily; Therefore there must needs be the greatest distance between the Spirit of God and all manner of uncleanness. The Scri∣ptures do shew that this is the nature of holiness, not simply to fly from that which polluteth and defileth, but to be at the utmost distance from i••. Upon this account it is in Scripture often opposed unto uncleanness, as the East is opposite unto the West, as being at the greatest distance from it. For God hath not called us unto uncleanness, but unto holiness, 1 Thes. 4.7. And so Rom. 6.19. 1 Cor. 7.14. And very frequently in the Scriptures you shall find a great opposition made between holiness and that uncleanness, whose fulfilling polluteth and defileth the Tem∣ples of mens bodies; as the lust of Adultery, Fornication, Incest, and all impurities of such a kind, which being consented unto, and harbou∣red in the souls of men and women, are obstructive with an high hand to that great felicity and happiness of their being filled with the Spirit. The Apostle, Eph. 4.29. compared with ver. 30. plainly in∣timates such an Antipathy between such lusts of uncleanness as these,

with their fruits: and the Spirit of God, that they are a grief unto him, and consequenly (as we lately opened the Metaphor unto you:) that his hand is weakned by them to that good work of filling men with his presence; which otherwise was in his heart to have been wrought for them; Let no corrupt communication proceed cut of your mouths, but that which is good to the use of edifying, and grieve not the holy Spirit, &c. Let no corrupt communication, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, putrified or rotten speech; such as is wont to proceed from these impure Fountains we speak of in the hearts of men and women. For even as those sents and smells which are wont to breath from Laistoffs and Dunghils are noysome and offensive unto men who have their senses quick and good: So are unclean Communication and rotten speech unto men who have their spiritual senses about them. Now lascivious, wanton, unchaste, or unclean communication is therefore termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, corrupt or rotten; because unto them that have their senses (their spiritual senses) sound and in a good temper and habit, exercised in distinguishing things that differ; such Communication and Discourse is such a kind of annoy∣ance or offense which answers that annoyance to the bodily senses, which is occasioned (as was said) by the fumes and smells of Laistoffs, Dung∣hills, and putrified bodies, which are not simply unpleasant and offen∣sive, but of dangerous consequence also to dissolve, stifle, or destroy nature; for otherwise there may be sents that are offensive and unplea∣sant, and yet not Enemies unto nature, nor yet of any tendency to her dissolution, but for her preservation and health: In like manner, wan∣ton communication and discourses are not only or simply noysome or unpleasant unto men and women, that have their spiritual senses about them, but have a dangerous influence also to destroy their spiritual be∣ing, and that work of grace which is begun in their souls; according to that of the Apostle in 1 Cor. 15.33. Evil words corrupt good manners; not that they do alwaies do it, but they have a property so to do; they are of a destroying nature, and if these destroy good manners, then have they a property to do this also, viz. to destroy all those good Prin∣ciples out of which good manners are produced. And whereas to this Exhortation, that no corrupt or rotten communication should proceed out of their mouths; he immediately subjoyneth, And grieve not the holy Spirit of God, whereby ye are sealed unto the day of Redemption; he doth it by way of motive, clearly implying, that such communication will grieve the Spirit of God. Now this connective Particle, and, some∣times implieth a motive enforcing the precedent Exhortation, Do this and live, Gen. 42.18. i. e. for you shall live by doing this. Exalt her, and she shall promote thee, Prov. 4.8. i. e. for she shall promote thee: I give thee this for thy encouragement, that she shall promote thee. So that the meaning of the place in hand is, that such a kind of rotten communication will grieve the Spirit of God: That is, hath a direct

tendency in it to cause the Spirit of God to do as men usually do when they are grieved (as we formerly shewed) withdraw themselves from those who so grieve them, and grow listless unto action, and have no lust to go forth in their way; but retire themselves, and mourn, and grow solitary. In like manner, rotten Communication will cause the Spirit to withdraw his presence in his wonted influences, he will have no desire to exert, or put forth himself (at least with any strength or vigour) in motions or encitements to holiness, &c. by means whereof the Flesh will gather more and more strength, and the lusts thereof en∣crease daily. This sheweth that there is a spiritual opposition between rotten Communication, or any other lusts of the Flesh and the Spirit of God. So Jude, ver. 19. These be they who separate themselves, sensual, having not the Spirit; Implying, that they who are given over to sen∣sual and voluptuous courses are persons who have no the Spirit. I con∣ceive this distinguishing Character that they separate themselves, viz. from the Bodies and Societies of the Saints, and from the Ordinances of God. The Apostle would signifie this unto us, that such persons as these did it under pretense of a greater measure of the Spirit; some spe∣cial discovery of somewhat more than had been made known unto other men: As if they were of too tall a stature and growth to assemble themselves with others; as men think not themselves fit company for Children; so these men, upon pretense of a more excellent inspiration from the Spirit of God, separated themselves from other men. But (saith he) there is this in the bottom, they are sensual: this separation doth not proceed from the Spirit of God, nor from any further Com∣munion more than others which they have with him: But they are sen∣sual, sensual pleasures and courses have bewitched and taken away their heart: And now, that they may enjoy themselves in this course, they must pretend to Revelation, and some extraordinary Knowledge (for the Saints in their Communion know no such thing, but that which they know is of another nature) and therefore that they might not be troubled and checked in their way, they must give ear to an unclean Spirit; and this they call the Spirit of God, and that in opposition unto others.

Secondly, A second Property of the Spirit mentioned was his grace. We read Heb. 10.29. of despighting the Spirit of grace. And so God is called 1 Pet. 5.10. The God of all grace; meaning, that he is a gracious Spirit. Now grace (as we have formerly opened the nature of it unto you) importeth a readiness, or great propenseness in the will and soul of a man, to shew kindness, or to do good where no engagement is from without from him unto whom kindness is shewn, it differeth from mercy. For the object of mercy alwaies is misery, or persons in misery: But the object of grace may as well be persons in a good con∣dition, and free from misery, as those that are in misery; for Grace

only respects, as it were, an absence of all motives or engagements, from those to whom we intend good, and reacheth no further. So then, when the Spirit is called the Spirit of grace, it doth import a freeness, a readiness, a willingness, and propenseness of mind to do good unto such persons who never laid any engagement upon him, to whom he is no waies Debtor by one Law or other. When there is a propenseness in any per∣son thus freely without engagement to deal courteously or kindly with others, this is Grace truly so called. Now the Spirit is said to be a gracious Spirit, because he vouchsafeth to come unto men, and to dwell with them, and to couple and joyn himself with men, whilest they are strangers unto him, even whilest as yet he hath received to no kindness from them, he is pleased to come unto them, and to invite them. Nay, the truth is, there is a more excellent degree of grace than this in the Spirits dealing with men; when kindness is shewed not only where no engagement hath gone before, but contrary to engagements on the other hand. This is grace in abundance, and in its exaltation, when a person hath done us wrong, or disgraced us unjustly, and offered us injury, and we, notwithstanding such hard measure received from him, shall yet be ready to stand by him, and accommodate him, then are we gracious in an excellent and eminent degree. Now, such lusts and sinful dispositions in men, which are contrary to this Character or property of Grace in the Spirit are very distasteful unto him, apt to grieve and obstruct him in his course as well as the former, viz. uncleanness, &c. In that former place, Eph. 4.30. where the Apostle had added, And greive not the holy Spirit of God, whereby ye are sealed unto the day of Re∣demption (meaning, by corrupt communication:) He immediately ad∣deth, Let all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice, &c. The motive lieth in the middle between the two Exhortations, and it enforceth them both; it is a motive both to that which went before, Let no corrupt Communica∣tion proceed out of your mouth; and unto that which followeth, namely, that all wrath, and malice, and the like should be put away. There∣fore this clearly shews, that these kind of corruptions, and distempers, bitterness, and malice, &c. are contrary to the Spirit of Grace, and those gracious dispositions and inclinations of his to do good, and to shew kindness and love where there is no merit; yea, even unto those men who have rather merited sorrow and hard measure from him. But much more when men, without any provocations, shall be in bitterness of Spirit, and full of wrath and anger, and shall entertain and admit malice evil thoughts, and intentions of hardness, cruelty, and bloud into their hearts, this being so extremely contrary to that gracious and sweet property of the Spirit of God, in reason must needs be signally obstru∣ctive unto him in his way of filling men with himself.

A third Property was the heavenliness of the Spirit of God, [Sect. 18] Joh. 3.31.

He that is of the earth, is earthly, and speaketh of the earth; He that cometh from heaven, is above all: Therefore that Lust that is contrary to this property in the Spirit of God (heavenliness, or heavenly minded∣ness) this must in a way of reason be offensive unto the Spirit of God. Of this kind are all lusts of Covetonsness, inordinate Love unto this present World, earthly mindedness, when mens hearts savour the things of the earth only, or mainly; when the matters of this life eat out the very heart and sinews of a Man. Such Lusting as these must needs like∣wise be of a very offensive nature unto the Spirit of God. When the Holy Ghost shall come unto men, and offer them life, and shall be ready to lead them into the Faith, Knowledge, and Love of God; when he shall talk and discourse with men and women about heavenly things, and they answer him with their carnal and their sensual things; when he discourseth unto them of Faith and Holiness, and the things of their Eternal Peace and blessedness, and they shall have cars only to hear of Silver, and Gold, and Wealth, and Grandeur, and Power, and Ho∣nour, and the like; certainly, if lusts of this nature be made much of, and harboured in the soul of a man, there can be no expectation that ever the Spirit of God should take pleasure or delight to put forth, or to give out himself in his glory in such a soul.

A fourth and last particular was a disposition, aptness, [Sect. 19] or readiness of mind to communicate the things of God, matters of a spiritual im∣port, the Secrets of God unto the minds and consciences of men: There∣fore such kind of Lusts in men which are opposite to this property in the Spirit of God must needs be offensive unto him, and obstruct him in this blessed work we are speaking of. Which lusts and distempers are these, and such like, viz. such lusts by which men are invited, tempted, and carried away from the Ministry of the Spirit, and those waies whereby the Spirit is wont to utter himself, which are the Ordinances of God, and especially that of the Ministry of the Gospel, and more especially, such a kind of Ministry which is prepared, as it were by God on purpose, to bring forth the mind of God unto men. For as God of old appointed Moses and the People to meet at the door of the Ta∣bernacle: So now hath he appointed the World, the Sons and Daugh∣ters of men, to meet with him in these Ministrations of his House, and to treat with him there about the great business and things of their peace. If men and women therefore shall suffer the great Enemy of their peace so to bewitch them, that they fall in their esteem of these ap∣pointments of his; and look upon them as if there were no great mat∣ter in them; this is another thing which hath a direct opposition unto, and is a ready way to quench the Spirit of God. Mind and compare these two verses together, 1 Thes. 5.19, 20. Quench not the Spirit. But how, or which way should they prevent it? Ver. 20. he informeth them, De∣spise not Prophesying. As fire, by laying on, and throwing combustible

matter upon it, may be made greater and greater, and the flame to wax and grow more and more: So the Spirit of God is like a fire in the Spi∣rits of men; he may be nourished after such a manner that he will flame out, as fire doth when more wood is laid on it; but as fire will go out if you withdraw the Fuel, or throw Water upon it: So (saith the Apostle) you will quench the Spirit, if you shall despise Pro∣phesying; for that is the fuel or nourishment by which the Spirit of God is fed, therished, and maintained in the soul, and conscience, and heart of a man; if you will withdraw this fuel, and despise Prophesie, neglect the Ordinances of God, and Ministrations of his House, he will soon be gone and leave his place: He cannot live in the soul with∣out this kind of nourishment and food administred unto him from day to day, and time to time. And thus you see as all kind of fleshly Lusts in general fight against the soul, and are obstructive unto the peace thereof, being as so many bars in the way of the Spirit; so there are some Lusts which do more appropriately, and in a more particular manner oppose his progress. So that if you desire to be Possessours of such an invaluable Treasure, as a being filled with the Spirit of God, you must not make a light matter of it, so as to suffer such words and directions as tend thereunto to come in at one ear and go out at the other; No, but you must make Treasure of them, and be very serious in a business of this nature. And if you will prosper in this design, you must be sure to remove out of the way, as these four kinds especially, so also all other Lusts of the flesh, which else will hinder you in so blessed an enjoy∣ment.

But it may be you will say, [Sect. 20] How shall we keep our selves from the lusts of the flesh, in order to our being filled with the Spirit?

To this I answer, and say; You may do it; yea, the doing of it may, without any presumption, be attributed unto you, as done by you (especially in their first rise, and before they are grown to any great strength, or maturity within you) without any special presence of the Spirit of God (I mean, a full and rich presence of him.) For there is a kind of standing presence of the Spirit of God with every man, which we call his preventing Grace, which every man hath (if he hath not consumed it, and made a••spoyl of it) which will keep men from these kinds of Lusts, in case men shall but comply with it. For (my Brethren) these kind of Lusts have no power in them to compel or to necessitate any man or woman unto subjection to them; No, they do but only offer or present themselves to see if you will entertain, or own them, and nourish and bring them up. If you will take pleasure in them, and go with them whither they will lead you, you may: other∣wise they have no inssuence of power and authority over you, neither have they any Commission from God; and Sathan can give them none, any way to compel you to open the door of your hearts unto them, to

give them room and entertainment there. No, but if you shall be true and faithful unto your own souls and their itnerest, and be in love with that blessedness of being filled with the Spirit, you may keep your selves free from vanity, and fleshly lusts. For to abstain from them, is but to let them alone, to let them go as they come; do but you keep on your course, and follow the light which is set up within you; do but ab∣stain and keep from an inward converse and communion with them, and they shall never do you any harm, nor ever prejudice you, in the carrying on your work, and in the prospering of your souls, as to your being filled with the Spirit. There is only one means or directi∣on more.

The seventh and last means which I shall prescribe unto you, [Sect. 21] or rather remind you of, being prescribed by God himself for your being filled with the Spirit, is Prayer unto God for it. If you desire that your anointing should be rich and full, you must imploy your Angel, which God hath given to serve you in this, and all other your spiritual occa∣sions, about it: I mean, the Spirit of Prayer which you have received from God. Many great and excellent things (you well know) are spoken of Prayer in the Scriptures; that it is a Key to open Heaven as oft as we desire; a Messenger that, if his dispatch be thereafter, will fetch us any thing out of the Treasury of God that we stand in need of. You know also that heap of Promises and Encouragements which the Lord Christ himself hath heaped upon the head of Prayer, Mat. 7.7, 8. compared with Luke 11.9, 10. And I say unto you, ask and it shall be given you; seek and you shall find, knock and it shall be opened unto you. For every one that asketh, receiveth; he that seeketh, findeth; and to him that knocketh, it shall be opened. First, these words (And I say unto you, &c.) seem to imply, that what he was now about to say unto them, con∣cerning the marvelous efficacy and acceptation of Prayer with God, if another one should have said it, it might reasonably seem doubtful or questionable in point of truth unto you: But I would have you to take knowledge, that it is I that say it, you may believe it upon the account of my authority, though it be, indeed, a great and strange saying, and hath a world of grace in it: yet saith he, this is enough sufficiently to balance this, I say it. Now, by asking, seeking, knocking, our Saviour (questionless) meaneth all kinds, or variety of Prayer; intending to declare and signifie some such thing as this unto us, that if men be sin∣cere and upright hearted in their praying unto God, whether the man∣ner or form of their Prayer be of this kind, or of that; whether it be asking, socking, or knocking, it shall be of like acceptance with God, and shall obtain what is desired. If any man will please to adventure upon any narrow distinguishing, of asking, seeking, and knocking, he may do it after some such manner as this is; though I would not have too much to be given to the Notion. Asking very probably may be such a

kind of Prayer which is right down, where there is little or no Argu∣ment, or little or no Scripture Rhetorick, but only a right down, and direct, and immediate asking, signifying unto God what it is that a man would have without any more ado. And secondly, Seeking seemeth to be a more exact or enlarged kind of Prayer, wherein a man goeth about to fortifie his heart to believe that he shall receive the things that he prayeth for,, by considering such and such Arguments and Grounds in Scripture; so that it noteth a kind of diligence, and such an engage∣ment of a man which taketh up much of his time. And thirdly, to knock, that may seem to signifie a kind of Prayer with importunity. As some men are right down, and cannot use many words, nor form and fashion a Prayer with that dexterity and commendableness, which others can; so there are some that are importunate, and with a kind of less curiosity than others are. Now the Promise is not made joyntly unto them thus; If you ask, and if you seek, and if you knock, you shall receive, find, and it shall be opened unto you. No: But there is the same Promise in effect and substance made unto every one of them apart, Seek and you shall find, Ask and you shall receive, and knock and it shall be opened unto you, &c. Now, to secure and establish them to whom he spake (who were his Disciples, Luke 11.12. that they, howsoever, should obtain their desire of God in Prayer, in what form or manner soever they should pray, he delivereth this general Rule or gracious Declaration in the name of God, That every one that asketh, receiveth; and he, i. e. every one that seeketh, findeth; and to every one that knocketh, it shall be opened unto him; for every one that asketh, &c. As if he should say, you that are my Disciples, and believe in me, you may be confident that what good thing soever you shall ask of God in Prayer, it shall be done; for, or because every one that asketh, recei∣veth, &c. Meaning, that Gods will and gracious good pleasure is, not only that you, and such as you are, should have whatsoever you ask of him, alwaies supposed that you ask things meet for him to give, and things that are good and meet for your selves to receive, as it is explai∣ned, Mat. 7.11. But whosoever should ask any thing of him upon such terms, shall receive it from him likewise, therefore you much more. To make the truth and certainty of the performance of this Promise more easie of belief unto them he useth this Argument, A minori ad majus (as the Logicians term it) an Argument which proceedeth and riseth from a less probability unto that which is greater, Luke 11.11, 12. If a Son ask Bread of any of you that is a Father, will he give him a Stone? Or if he ask a Fish, will he give him a Serpent? Or if he shall ask an Egg, will he offer him a Scorpion? If ye then being evil [a Ge∣neration hard hearted, and indisposed unto Acts of bounty] know how to give good gifts unto your Children, how much more shall your heavenly Father give the holy Spirit to them that ask him? That which Matthew

expresseth in the general by good things or good gifts, Luke (as we see) expresseth in particular, viz. the gift of the Holy Ghost; clearly imply∣ing, that of all other gifts which God hath in his power, and in his will too to give unto men; he is most free, ready, and willing to give his holy Spirit upon their making known by Prayer their desire unto him on this behalf. Now then, it is a Rule or Principle in Reason, which heretofore (I remember) upon like occasion I have sometimes menti∣oned unto you; Ʋt se habet simpliciter ad simpliciter, ita magis ad ma∣gis. If a thing may simply, or to a lower and lesser degree, be obtained by the use of such or such means simply, or in an ordinary degree, then by doubling or trebling the means, the thing or end desired (being ca∣pable of being obtained either more fully or more sparingly) may be obtained more amply or fully. As if fire simply, or in a lesser quantity, will warm a man, then a greater fire will warm him yet more. And as the Prophet Elisha told the King of Israel, when with his Bow and Arrows he had smote the ground only thrice, and there staid, a Kings 13.18. Thou shouldst (saith he) have smitten five or six times, then hadst thou smitten Syria until thou hadst consumed it; whereas now thou shalt smite Syria but thrice. In like manner, if Prayer simply, or praying once, twice, or thrice, or praying with such or such a degree of giving out of the heart and soul in Prayer, will obtain the gift of the Spirit of God simply, or to such a degree, then certainly praying yet more, more frequently, and more fervently must needs obtain this gift in an higher and richer degree, and consequently by advancing still, and rising higher and higher in Prayer, we may obtain to a being filled with the Spirit.

If it be here demanded, [Sect. 22] But if God be so willing and free (as you have said) to give his holy Spirit unto men; Why doth he impose the condition of Prayer upon them in order hereunto? Why doth he not give it unto them without Prayer? Or how shall they to whom it is not, or hath not been given pray for it? Can men pray for the Spirit of God without this Spirit, so as to obtain the gift of him from God? To these things I reply, First, God may be exceeding willing and free to give his holy Spirit unto men, and yet not be willing to give him in any other way, and upon any other terms, than of mens applying themselves un∣to him by prayer, for the obtaining this gift of him; yea, his declaring of himself in this point unto men (I mean, that upon their prayer he will give his Spirit unto them) is a clear Argument that he is ready and willing to give him; For will any man teach another how, or by what means he may come by such or such a thing, which he hath no mind or desire that he should have or come by? Surely no man will do it. The reason then why God requireth prayer at the hands of men, in order to the obtaining of the gift of the Spirit from him, is not to make the ob∣taining of the gift more difficult, or because he is in any degree loath or

unwilling to give him: but because the transcendent excellency or in∣finiteness of his wisdom requires such a thing as this of him; Judging it meet to enact such a Law whereby he should subject his Creature Man to the condition of Prayer for the obtaining of such a donation or gift as this is from him, and that he should not give it unto him in any other way. And this meetness we our selves are capable in part to con∣ceive and apprehend: For upon a like ground or account it is that we nurture our Children (at least many discreet Parents do) submissively to ask of us such things as are necessary and meet for them before we give them unto them. As our Saviour himself also seemeth to intimate in those passages lately mentioned: If a Son asketh bread of any of you that is a Father, will he give him a stone? Or if he ask a fish, &c. By these Expressions it seems it was the manner amongst the Jews in our Saviours daies, to ask their Parents such things as they desired, or stood in need of, before they gave them unto them. And as God shews no unwilling∣ness (as hath been said) to give his holy Spirit unto men; but rather a readiness and propenseness in him in this kind (to give him) by enjoyn∣ing men to pray for him: So neither doth his requiring righteousness and holiness in men to render them capable of happiness and blessedness from him any waies prove, or intimate in the least, any unwillingness in him to make them blessed, but the contrary rather; I mean, a great de∣sire in him to make them blessed, according to that of the Prophet David, Psal. 81.13, 14, 15. Oh that my people would have hearkened unto me, and Israel had walked in my waies; I should soon have subdued their Ene∣mies, &c. We see evidently in this place, that God had an ardent, and even a longing desire in him to make Israel an happy and blessed people; and that in order to the obtaining of his desire herein he had prescribed unto them Laws and waies of righteousness for them to observe and walk in. For that is to be considered, and taken knowledge of, that the great and ardent desire of God, here expressed, was not so much that Israel should have hearkened unto his voice, that they should be a holy people: But he would have them a holy, righteous, and worthy peo∣ple, in order to their being a happy people; it is still the end, not the means that is principally desired. Now the end, which God princi∣pally desired and projected in his giving righteous Laws and Statutes unto Israel to observe and do, was not their obedience unto these Laws, but the making of them a happy people, by means of this their obedi∣ence, in such a way which might not be repugnant to his infinite wis∣dom. This Moses had clearly informed them of long before (saith he, Deut. 30.15, 16.) I have set before thee life and death, good and evil, &c. You shall find that God doth expresly profess unto them (Deut. 10.13. Chap. 12.25, 28. Chap. 26.18, 19.) that all that he doth require of them in rendering such obedience unto him was for their own comfort, and for the comfort of their Posterity, that they might live and possess that

good Land, and that they might enjoy it. And as Gods requiring of men Faith, Love, and Obedience unto his Commands to put them into a capacity of Salvation; and as his threatning them with the loss of Sal∣vation, unless these things should be found in them, do not argue any the least degree of unwillingness in God that men should not be saved; but the contrary, even the great desire of his soul that way: In like manner Gods requiring men to pray unto him for his holy Spirit, to make them capable of receiving him, doth not at all prove, or so much as intimate the least unwillingness in him to give him unto men, but ra∣ther the longing desire of his soul to give him. This for Reply to the first thing in the difficulty propounded. But

Secondly, Whereas it was demanded, [Sect. 23] How can such persons pray for the Spirit that are not in the state of Grace (I mean) pray so as to be accepted with God in their Prayer, and to obtain what they pray for in this kind without the Spirit first had and obtained? To this also I reply.

First, By Concession, that no man (doubtless) can pray for the Spirit, so as to obtain what he prayeth for, but he that hath the Spirit; [viz. in some degree and measure or other,] for it is the Spirit of God in men, that enlightneth them to see and discern things that are just, and good, and meet for them to do, and so likewise which admonisheth and ex∣citeth them to do them. Now therefore if any persons do pray unto God for his Spirit, such persons are quickned, moved, and stirred up hereunto by the Spirit of God himself.

Secondly, I answer by way of Exception two things:

First, The Spirit is in some measure or degree graciously vouchsafed unto every man coming into the World, in as much as every man is en∣lightned (at least to some degree) to see and discern the things menti∣oned; and so likewise is secretly minded, and put upon it to do things that are apprehended just, and good, and meet to be done; for that which mens Consciences do, or are said to do in this kind, they do by the help and motion of the Spirit of God within them. Therefore from hence it followeth:

Secondly, That whosoever shall pray for the Spirit, doth not pray for it simply, without the Spirit, though (possibly) he may pray for it without any such presence or assistance of the Spirit, which is found in true Believers (I mean) in those who believe to Justification.

If it be here replied and said, That without faith it is impossible to please God; therefore no presence of the Spirit without Faith can enable men to pray any Prayer unto ••od with acceptation, and consequently not any Prayer upon which the Holy Ghost can be attained. I Reply.

First, That as the Apostle affirms it, to be in the case of contributing to good works; That if there be first a willing mind it is accepted [or

rather he, or the man is accepted] according to that which he hath, and not according to that which he hath not, 2 Cor. 8.12. Meaning, that if he be willing in his way, and doth that which he is well able to do, God doth accept him, and doth not reject him, or disapprove him, because he doth not more than he is able to do: So it is in any other kind of en∣deavours or engagements of a man whatsoever; for there is the same reason of others which there is of this. If a man doth that, or be wil∣ling to do that which he is able to do (I mean, well able, humane in∣firmities considered) this is accepted with God, though it comes not up to the perfection, or degree of worth, which is found in the same kind of action performed by other men. Therefore he that prayeth unto God, suppose it be for the Holy Ghost, according to the ability of pray∣ing which God hath given him, he is accepted with him.

Secondly, Concerning that saying of the Apostle, Without Faith it is impossible to please God. I Reply, If we understand him to speak of Ju∣stifying Faith, then we must understand him likewise to speak of plea∣sing God unto Salvation; and thus the meaning of the saying will be only this: It is impossible without a true Faith, such a Faith which worketh by love, for any man to please God, so as to be saved by him: But otherwise that God may be pleased in a sense, or to an inferiour de∣gree without that Faith which is justifying and saving, is evident from many places in Scripture. Ahab pleased God to a degree, and to the obtaining of the removal of a sore Judgment both from himself and his House, 1 Kings 21.29. Yet evident it is by the tenour of the place, that he was far from being a person truly believing, or a person justified in the sight of God.

In like manner, John was not a man endued with Justifying Faith, as appears by the Character which the Holy Ghost gives of him, 2 Kings 10.29, 30. yet was God well pleased with him, not only to do as great matters for him (as he did for Ahab) viz. To establish the Kingdom to him, But likewise to continue this Kingdom unto his Posterity for four Generations; howbeit from the sins of Jeroboam Jehu did not depart. This is Character enough to shew that he was not a true Believe; and yet the Lord said unto him, Because thou hast done well, &c. Men may do well, though they may be without justify∣ing Faith. It is no way probable that all of the Family of the Rechabites were Persons so justified in the sight of God, and in favour with him, yet was God well pleased with them, Jer. 35.14, 18.19. So the men of Niniveh were not all and every one of them in the favour and love of God, they were not in the state of Justification. The like may be said of the young man in the Gospel, Mar. 10.21, 22. It appeareth from that sad parting between the Lord Christ and him, when he went away sorrowful from him (you know upon what words speaking) that he was not in the state of Justification in the sight of God; yet nevertheless

he did many things well, and was in very great favour with Christ as man, for it is said, that Jesus beholding him loved him. So then, men that pray unto God for the gift of his Spirit may be accepted with God, as to the obtaining of what they pray for, though they be not in an estate of Justification.

Again secondly, If we understand the Saying of the Apostle men∣tioned, Without Faith it is impossible to please God; of such a Faith which only importeth a knowledge of the lawfulness or unlawfulness of what we do, or intend to do, in which sense the word is sometimes used in the Scriptures: And particularly thus it is twice used, Rom. 14.23. He eateth not of Faith; here the word Faith is taken for knowledge of the lawfulness of what a man doth. I say, if we understand such a kind of Faith as this, then it imports no more but this; that without a belief or knowledge of the lawfulness of what a man doth, he cannot please God in the doing of it. Now, that men may know the lawful∣ness of praying unto God for his Spirit without Justifying Faith, and consequently, please God in the Action, so far as to obtain what is prayed for, needeth (I suppose) be no mans question, at least if we grant or suppose, that a man may believe, or know, and that without Justifying Faith, that God hath a Spirit to give unto them that ask him. Now, though it be somewhat hard to conceive, how a man without Justifying Faith (yea, and somewhat more) should distinctly know or believe, that God hath a Spirit to give coessential, or of the same infinite being with himself; yea, possibly many that have Justi∣fying Faith may be ignorant or doubtful of this (as we read of some in Acts 19. that they did not know, as they professed, whether there were any Holy Ghost or no) yet that God is able inwardly to enlighten, quicken, stir up, and strengthen to that which is good, men may know and believe without such a Faith which justifieth: and to know this (I mean, that God is able to enlighten, &c.) is interpretatively, or con∣structively to know that he hath a Spirit to give, because these things are proper for him to do by his Spirit; and (doubtless) God, out of his abundant Grace and Condescention unto his Creature Man, will con∣strue his Prayer as a Prayer made unto him for his Spirit, who shall pray for illumination and quickning unto waies and works of well doing. This for the seventh and last means we shall insist upon (at present) by which men and women may be filled with the Spirit of God, viz. Prayer. And thus much likewise for resolution of the Second Question pro∣pounded, viz. How men and women may come to be filled with the Spirit, and what is to be done by them in order hereunto?