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. XI. A third Question propounded, viz. How a man or woman may know whether himself or others are filled with the Spirit of God, or with some other Spirit that pretendeth to be the Spirit of God, but is (indeed) a Spirit contrary to it. Wherein are several Rules laid down in order to a clear understanding thereof. Prov. 6.9, 10. 1 Cor. 12.8, 9, 10. Jam. 3.17. Prov 2.22. Chap. 9.6. Rom. 8.13. Psal. 145, 17. 1 Cor. 2.10, 11. in part opened.

THe Third (and last) Question was this, [Sect. 1] How a man may know or judge, whether either himself or others are filled with the Spirit of God, or with some other Spirit that pretendeth to be the Spirit of God, but (indeed) is a Spirit far differing from it? For reply hereunto these five things are necessary (in a few words) to be pre∣mised by the way:

First, That there are a Generation of men and women in the World who cannot properly be said to be filled with any Spirit at all, in one kind or other, unless (haply) it be with that which the Scripture cal∣leth (in Rom. 11.8.) a spirit of slumber, or rather a spirit of sloath; such as the Wiseman describeth, Prov. 6.9, 10. How long wilt thou sleep O sluggard? When wilt thou arise out of thy sleep? Yet a little sleep, a little slumber, a little folding of the arms together. Some there are, that are of a dull, heavy, and of a stupified temper, little active or stirring in one kind or other; somewhat like unto the men of Laish, Judges 18.7. who are said to have been quiet and secure, and to have had no business with any man. We know there are some such in the World, who seem to have little sense, either of the one World, or of the other; yea, scarce to know whether they be alive, or in being or no. Now, though these kind of persons, we speak of, be as good as dead unto all manner of activeness; yet if this be come upon them by any Judgment of God, by reason of any preceding sin or provocation, they may truly and pro∣perly enough be said to be filled with the Spirit of slumber, drowsiness, or floth; because God hath left them in the hand, and to the power of some evil spirit or other, who dismantles and bereavs their nature, bodies, and souls of that activeness, or disposition unto Action, in one kind or other, which is natural unto them, and otherwise would be found in them. But if that such a kind of temper be found in any person sim∣ply, by way of Nature, and not by a just recompense of reward, for some

former sinful miscarriages, then the case is far differing; I cannot say that this is a spirit of slumber or sloth that is upon them: But if it be upon some other account; if it come upon them in a way of Judgment from God, for some sinful abuse of mercies, then they may be said to be fil∣led with a spirit of slumber: and this heavy temper, that renders them thus unactive every way, and in all respects, seems to be the effect of some evil spirit, unto which God hath given Commission or Permission thus to punish or abase the Creature for his sin. For it is very probable (to add this only by the way) that as in Commonwealths, or King∣doms Politique, the Inhabitants, for the accommodation and conveni∣ency of the whole, betake themselves to several Callings, Occupati∣ons, or Trades; some are Husbandmen, some Carpenters, some Chi∣rurgions, &c. For the body of a Commonwealth (as it was the saying of a Philosopher) doth not consist of a Husbandman, and a Husband∣man, but of variety of Trades; wherein respectively by means of an Appropriation or Confinement of themselves, to one and the same im∣ployment, they become more expert and dexterous, every man in his way, and so the whole is the better accommodated and provided for. In like manner (I say) it is very probable, that these wicked and unclean Spi∣rits, the Devils (who have a Politie, such as it is, to manage and up∣hold) for the accommodation of their affairs, and the advantage of their Kingdom, and the greatness thereof, that they do betake them∣selves to several Trades and Occupations in their way; and that some of them apply themselves to one kind of Action or imployment, for the better managing and maintaining of their Kingdom, and some unto another. All the variety of imployments which are practiced amongst them, or is (indeed) any waies necessary for the welfare (such as it is capable of) of their Kingdom, being reduceable to these two general Heads:

First, The tempting men unto sin.

Secondly, The troubling and tormenting them, when he hath overcome them by temptation.

Now, under these two Heads may be reduced all that they have to do. And in both these there is a kind of Appropriation or Assignment of Me∣thods and things sutable unto particular Spirits. We know there are several kinds and great varieties of sins which the Sons and Daughters of men may act, and perpetrate, and are subject to be tempted unto. And so again, there are great varieties of Punishments and Judgments which are inflicted by God upon Men. Now as there are great varieties of sins whereunto men and women may be tempted, as sins of Unclean∣ness, Adultery, Covetousness, Idolatry, and the like: So is it very probable (from the Scriptures) that there are several Devils that do at∣tend upon all these sins; there is one kind of Devil that attends upon this kind of sin, another upon that; some, that do tempt men unto

Uncleanness; others, to Covetousness; another, to Murder: another sort of them tempt to Pride; for there are Devils in abundance, and whole troops that do manage one kind of sin. And so likewise in mat∣ters of Judgments and Punishments, there are some that God maketh use of (as men are wont, in their way, to use and employ men accord∣ing to their Capacities) to afflict in one kind; and then he sets other Devils on work who are of another Occupation, and who know how to afflict men and women (such persons who have offended, whom he judgeth worthy to be chastised) in another kind. Methinks the Scri∣ptures give a little hint of this, where we read of some Devils that were dumb and deaf, Mar. 9.17, 25, 26. Mat. 9.32. compared with Luke 11.14.

The Devil may be called dumb, because he doth inflict that kind of punishment, or affliction, which we call dumbness; and so likewise of others.

If then any persons be reduced to such a kind of Lethargie, that they neither feel the one World, or the other; nor are enclined to labour after the concernments of the one, nor of the other. Such persons as these may be said to be filled with the spirit of heaviness, flumber, or drowsiness. This by the way. In the first place then take notice that there are a Generation of men and women which we can hardly say that they be filled with any Spirit, unless it be a spirit of drowsiness or flumber.

A second thing to be taken knowledge of by the way, [Sect. 2] is, that the same persons at several times, and in different cases, may be filled with the Spirit of God, and with the Spirit of Sathan; or (which is the same) with a contrary spirit; and this not only under the two different Estates of Regeneracy, and Unregeneracy (which was Paul's case:) but even under one and the same state and condition of Regeneration; yea, and possibly of Unregeneracy also. A good man, that is full of the Spirit of God, if we speak of him in his habitual estate and condition ordinarily, may yet at sometimes be filled with the spirit of Sathan. From this last particular it followeth, that there are two kinds of being filled with the spirit of God, and proportionably two kinds of being filled with an unclean Spirit, the one actual, and for a time only; the other habitual and standing. Now, though it be this habitual and stand∣ing fulness of the Spirit of God that we chiefly intend to enquire after, and to propound some Characters of, yet something may fall in, relating to the other also. He then that is filled with the Spirit of God ordina∣rily, and this in the standing course of his life, yet is it very possible, that at some time Satan may get into him, and fill him with himself, with a lusting of his Spirit: And so on the contrary, A person, that is filled with an unclean spirit ordinarily, may at several times be prevented with the Spirit of God; that is, God may do by him as sometimes he

did by Balaam, the Spirit of God did so fill him that he spake and prophesied of great and excellent things; yet the truth is, that the habi∣tual frame of Balaam was a being filled with the spirit of the Devil: He had familiar converse with the Devil, yet nevertheless at that turn he was filled with the Spirit of God, which put to silence that spirit of the Devil. So is it likewise possible, that upon him that is filled with the Spirit of God, the Devil may break in with a gust of temptation; as (doubtless) Peter himself was a regenerate man, and a Disciple of Christ, yet when he denied his Lord and Master Christ, and not only so, but forswore him, with an Oath of Execration upon himself, that he knew him not, certainly Satan was in him. For what could he have done more if he had been filled with that unclean spirit? Yea, and af∣ter that, when he dissembled at Antioch, when he complied with the Jews, and so endangered the truth of the Gospel, and that liberty which was now brought unto the World, here also he was touch∣ed at least with this unclean spirit. This is a second thing by the way.

Thirdly, We may add that likewise (by the way) that in reference to many persons, the question now under consideration is, [Sect. 3] upon the matter no question at all (I mean) in this respect, because they are so manifestly, and so apparently filled with an unclean Spirit, one or more, that there is no place left for any considerable enquiry, whether they be filled with the Spirit of God or no: The reason is, because they do plainly discover themselves to be filled with the spirit of the World. Of this sort of persons are all those who live, whether in the secret or open practice of those sins, whether one or more, which the Holy Ghost in the Scriptures expresly declares to be inconsistent with an estate of Grace, and with Salvation, and for which the Holy Ghost excludeth them out of heaven. We have a list of several of these kinds of persons drawn up by the Apostle, 1 Cor. 6.9, 10. Know ye not, that the unrighteous shall not inhe∣rit the Kingdom of God? Be not deceived, neither Idolaters, nor Forni∣cators, nor Adulterers, nor Effeminate, nor abusers of themselves with Mankind, nor Thieves, nor Covetous, nor Drunkards, nor Railers, nor Extortioners shall inherit the Kingdom of God (meaning, if they continue such:) But you are washed, &c. Some of these, with a clause of en∣largement which taketh in more than are here named, we have else∣where mentioned by the same Apostle, Eph. 5 5, 6. For this ye know, that no Whoremonger, nor Ʋnclean person, nor the Covetous man, who is an Idola∣ter, hath any, &c. Let no man deceive you with vain words, for because of these things cometh the wrath of God upon the Children of disobedience. It seemeth that there was in the Apostles daies such a Generation of men, like unto which we have in these daies, who are called Rantors; who bear men in hand (being first deceived themselves, they labour to deceive others also) that for such things as these are, even all manner of abominations,

though they commit them, yet there is no such thing as the wrath of God coming upon them: no; but they can follow these wicked pra∣ctices with the greatest liberty; and that they understand their liberty to be such, that they may do such things as these without any regret. So that concerning such persons as these, we need not spend time in de∣bating the case, whether they be filled with the Spirit of God, or with some other Spirit contrary unto him: The case is evident enough without debate. As a man needs not a touchstone for a Chip, or a piece of brown Paper, to try whether these be good Gold or no; these plainly enough discover themselves to be no Gold without the Touchstone, every mans sense will inform him of it. So that the Question propounded lately, is, chiefly or only to be managed between persons that have some co∣lourable or plausible pretense to a being filled with the Spirit of God, and such who have a real and substantial ground for such a claim.

Fourthly, [Sect. 4] That also is to be premised, and remembred by the way, that we do not intend to sift or examine the difference between a regene∣rate and an unregenerate estate, nor make a discovery of those who have the sanctifying Spirit of God in any degree from amongst those who totally want it; but only to search after, and (if it may be) find out who they are that are really filled with the Spirit of God amongst those who pretend to such a fulness, and how these may be manifested from the other.

Fifthly (and lastly) This also would be taken along with us, [Sect. 5] that the Spirit of God, being a voluntary Agent, doth not utter himself in all or every person whom he filleth with his presence in all the variety of his gifts. And from hence it followeth, that men may be filled with the Spirit of God, in respect of some one of his operations, and yet make no appearance of the fulness of the Spirit in some other 1 Cor. 12.8, 9, 10. For to one is given by the Spirit the word of Wisdom, to another the word of Knowledge, by the same Spirit, &c. Here we may clearly see, that one and the self same Spirit of God is able to fill several men with variety of gifts, with several kinds of filling: One may be filled with the Spi∣rit of God in respect of Knowledge; another may be filled with the Spirit of God in respect of Wisdom, and yet may not be filled with him in some other consideration. But if you ask me the difference be∣tween Wisdom and Knowledge, you may conceive it thus; Wisdom implieth, a heavenly dexterity; a faculty and ability to apply general Rules or Sayings to particular Cases; to be able to find out Rules whereby to resolve Questions and Cases which another man, who wan∣teth the Spirit of Wisdom, will not be able to see. As for instance, Our Saviour, when he was put to it by the Scribes and Pharisees to justi∣fie the Fact of his Disciples in plucking the Ears of Corn against their unjust Clamours, if he had not had a rich anointing of this gift of the

Spirit of Wisdom, he would not have been able to find out a passage of Scripture to have justified this Practice of theirs (but you know where he findeth it) and to prove the lawfulness of what his Disciples did. Have ye not read (saith he, Mat. 12.3, 4.) what David did, and those with him when they were hungry, how that they went to the House of God, and eat the Shew-bread, which was not lawful for them to do? And so he gives another instance of the Priests Circumcising on the Sab∣bath day, and yet they pollute not the Sabbath. Here he, by the Spirit of Wisdom, findeth the grounds that are contained in these passages of Scriptures, laid up somewhat close out of the way of the ordinary thoughts of men. It is like not any of the Apostles had been able to make use of these to plead their own cause; but the Lord Jesus Christ, by reason of that Spirit of Wisdom, did it effectually. There is the like gift of the Spirit to a degree which is discernable to those that have eyes to discern. Men that are but of competent Judgments may clear∣ly see that in some men the Spirit of God doth put forth himself in this great and happy gift of Wisdom, making them able to find out grounds and passages of Scripture for the clearing and unfolding of such questi∣ons and difficulties, which other men (and men that are more excel∣lent, in their way, in some other gifts of the Spirit) are not able to do.

Now Knowledge noteth an understanding of the general Rules them∣selves, and the things themselves which are delivered and asserted in the Scriptures. A man may have all Knowledge (as the Scriptures speak) he may be able to repeat the whole Scriptures, from first to last, by heart, and give an account of the sense and meaning of every obscure and knot∣ty passage. Such a man as can do this, is an excellent man too, and full of the Spirit of God, in respect of Knowledge; and yet this man (possibly) may not be able or dexterous to apply or bring those things and general Principles that he knows, and sute them with particular cases and questions which are brought to him, and laid before him; whereas another that hath not half his knowlege may be able to do it, and to give a plainer and fuller satisfaction unto him that shall propound a Case or difficulty unto him. So that this we would have you take notice of by the way, that the Spirit of God hath variety of gifts; and there∣fore we are not to estimate a man as not filled with the Spirit, because he is not dexterous at every turn. These things being premised, we now proceed to the Question.

Now then, whether a person, man or woman, [Sect. 6] who pretendeth to be filled with the Spirit of God, be indeed filled with this, or any other Spirit contrary unto it, may be discerned or discovered (for the most part) by these considerations.

First, When a man is of a cool, calm, and yielding temper, and de∣portment in his own matters, his own proper and personal concernments in the World, and upon occasion shall be apt to be raised and stirred in

his spirit about the things of God: this is a sign of very great probability (at least) that such a person is full of the Spirit of God. For,

First, The genius and property of the Spirit of God may be discerned and judged of by the nature and property of that Wisdom which (as James saith, Jam. 3.17.) is from above; and this, as he informs us, is first pure, then peaceable, gentle, and easie to be entreated full of mer∣cy, &c. meaning, that it disposeth men and women to those worthy properties; that where it is received, it works their hearts and souls to these gracious dispositions; it makes men first pure, it disposeth and enclines men and women to avoid all pollution with sin, above any other thing whatsoever; it perswadeth men not to meddle, not to have to do with sin upon any terms, whether of Pleasure, Profit, Honour, or whatsoever: And then next to this, it teacheth men to be peaceable, gentle, easie to be entreated, &c. which is to be understood chiefly in a mans own Affairs and Concernments, and in his ordinary Converse with men; for otherwise, this Wisdom teacheth men to be as stiff and resolute, in the Affairs of Jesus Christ and the Gospel, as Paul was (Gal. 2.5.) when he yielded not, gave not place, no, not for an hour (as he saith) to certain false Brethren, who went about to incumber the Gospel with matters of Judaism. And again, when he withstood another to his face who was not a false Brother, but equal to himself, a great Apostle (I mean Peter) in a business of the Gospel, wherein (as he saith) he was to be blamed, Verse 11. and yet again, when he fought with beasts at Ephesus after the manner of men, 1 Cor. 15.32. Now then, as it is the genius and property of that Wis∣dom we speak of, that Wisdom which is from above, thus to mould and fashion the minds and manners of men: So is it the property of the Spirit of God also to do the like; because this Spirit worketh not upon men but by the mediation of this Wisdom, and works only such dispositions and inclinations which this Wisdom worketh. This then is that we say, that when men and women are very peaceably disposed, and of a yielding and quiet spirit in their own worldly Affairs, and yet when occasions require are apt to quit themselves like men of courage and resolution; this argues that they have a very rich anointing of the Spirit of God. I add this latter particular, viz. That they are apt to be zealous and stirred in Spirit, in and about the things of God, because otherwise a softness or quietness of disposition about their own Affairs may be rather the result of their own natural complexion or constitution than any effect of the Wisdom from above, or of the Spirit of God working in and by this Wisdom. For though peaceableness of spirit, gentleness, easiness to be entreated, &c. be the fruits or effects of the wisdom from above, [viz. in the most of those in whom they are found] yet it doth not follow from thence, but that there may be, in some per∣sons, impressions or qualities like unto these from another original or

cause. The Woods, Pastures, and Fields produce of their own accord some kind of Herbs and Fruits like unto those, and of the same name or denomination with those which grow in our Gardens by sowing, setting, and planting; yet are they but of a wild kind and nature, nei∣ther so fair nor fit for use as these, every palate will be able to distinguish between the one and the other. As it is between those two sorts of of Eunuches, which our Saviour distingusheth in the Gospel thus, that some are such from their mothers wombs, others have made themselves such (Eunuchs) for the Kingdom of Heaven, Mat. 19.12. Meaning, that they have been perswaded and prevailed with by the Gospel to embrace a single life, that so they might with more freedom of mind, and with less distraction and incumbrance of secular Affairs, attend the Service of God and of his Gospel; intimating withal, that the former kind of Eunuch was little considerable with God, little set by in comparison of this latter. In like manner, some have a kind of goodness, and facile∣ness of disposition, with some other impressions of morality, commen∣dable in their kind, and commodious to a degree, both unto the persons themselves who are endued with them, and unto others, which yet spring naturally in them; but these are not like unto those of the same name or denomination that are begotten and planted in the hearts and inward parts of men and women by the Gospel and Ministry of it. The Go∣spel is termed the incorruptible Seed of the Word, which liveth for ever∣more. There is a kind of excellency and glory which goes along with the Word of God, which leaves a lively Impression or Character of it self upon those holy dispositions and qualifications which are planted or begotten by it in the hearts and souls of men, which doth distinguish them from those moral qualifications, planted in men and women by the hand of Nature. But this only by the way. The sum of what we laid down in the Character or Rule of Dijudication (now in hand) whereby to judge of men and women that be filled with the Spirit of God, is this; He that is as a weaned Child in his own Matters, but is strong and active as a Giant in the Affairs of Jesus Christ and of the Gospel, he (I say) is like to be a person so filled with the Holy Ghost: But if a man be forward, and full of heat in the matters of Religion, and the same also, of the same hot temper in his own private Concern∣ments, his heat in matters of Religion may be but of the same account with other mens coldness; I mean, may be nothing else but his natural temper, and so argue no fulness of the Spirit of God. I confess, it is possible, that he that is somewhat warm, and somewhat apt to be stir∣red in his spirit about his Worldly Affairs, and withal is zealously affected with and about the things of God, may be filled with the Spi∣rit of God. But however the Judgment of this latter heat is taken away by the former: though such a mans zeal in the things of God may proceed from a fulness of the Spirit of God in him, yet his heat other∣wise

drowns the Argument of it: This heat we speak of, in his World∣ly Affairs, though it doth not contradict the reality or truth of his be∣ing filled with the Spirit, yet it contradicteth and destroyeth the evi∣dence, proof, or manifestation of it. The reason why I conceive that some fervour of spirit, in a mans own occasions, may possibly consist with a fulness of the Spirit of God (in which case a mans zeal for God must needs proceed from such a fulness) is, because the Spirit of God, even when the heart and soul is to a good degree filled with him, doth not alwaies dissolve the natural frame of the heart in such dispositions which are not sinful, or not apprehended to be sinful. And many times we find men who are flames of fire in their own occasions, yet like so many dul clods of earth in the things of Jesus Christ; yea, this is the ordinary temper of the generality of men, even of Profes∣sors themselves, according to that of the Apostle, Phil. 2.21. All men seek their own, not the things of Jesus Christ. In this case, when he that seeketh, or hitherto hath sought his own things with zeal and dili∣gence, but hath been remiss and cold in the things of Jesus Christ, shall be reduced to greater zeal for the things of Jesus Christ than for his own, this change in him must needs proceed from the Spirit of God, yea, from a great work of this Spirit in him; and consequently, such a Person, continuing thus zealous for Christ, may well be conceived to be full of the Spirit of Christ, notwithstanding he be somewhat zealous of his own Cause and Affairs also. Now the reason hereof is, because his heat in his own Affairs is but somewhat of the natural frame of his heart, which is not dissolved by the Spirit of God, it not being apprehended to be sin∣ful. I confess, there is a kind of zeal in a mans secular and worldly Affairs, which is found in too many, which is hardly, if at all consi∣stent with a being filled with the Spirit; this is that which the Apostle calleth, A warring after the flesh. Now, What is this same warring after the flesh? It is to be importunely troublesome unto the World, to quarrel almost with every man that comes in our way, and with whom we have to do, about these outward things and accommodations. When men fight, they lay out their strength, and all they have, as Souldiers, they do it with all their might and power: So when men are zealous to such a degree, for their own Affairs, that the managing and providing for them is a kind of Warfare, wherein they are acted by the flesh, and by the desires, lusts, and unreasonable motions of it, so as to quarrel and contend with every man that stands in their way; such a kind of zeal in men (which appeareth in thus warring according to the flesh) testifieth unto their Faces, that certainly they are not filled with the Spirit of God. There is (indeed) another kind of zeal, which you may conceive better of, and this is a kind of diligence in your Affairs, which is worthy of commendation: For men, being diligent in their Callings, by this means declare themselves to be Loyal Servants of

Jesus Christ: if he set them about their own work, then they will serve him there; if he set them on work for himself, there they will serve him also: In such a kind of heat as this there is somewhat that answers unto, and is consistent with a fulness of the Spirit of God. But when men are hot, fiery, and fierce in their own things, and likewise fierce in the things of God; their being hot in the things of God is an Argument of no weight, no way convincing, that they are filled with the Spirit.

A second Rule for discovery of those who are filled with the Spirit of God, from those who are not filled with him, but with a contrary Spi∣rit, [Sect. 7] may be this; when men and women have the command of their Spirits, so as to keep them in and let them out, to cause them to rise and to fall, to go and to come, according to the true exigency of the affairs of Jesus Christ, and of the real benefit of men. For when men are alwaies, and in all cases alike hot and fiery, or else alike cold and heart∣less, and put no difference between times and times, occasions and occa∣sions, persons and persons, it is an argument or sign of great probability, and which seldom faileth, that there is no great presence of the Spirit of God with them, and that that zeal and heat wherein some men, upon all occasions, and without any difference made between any circum∣stances appear, is but either a kind of natural temper (or, which is worse) some affected strain of hypocrisie. It is a Promise made by God unto those that will cause their ear to hearken unto Wisdom, And encline their heart to understanding, &c. (Prov. 2.2. compared with ver 9.) That they shall understand righteousness and judgment, &c. by un∣derstanding of judgment, &c. I conceive he means these two things: First, A discerning and understanding what is meet and worthy to be done upon all occasions, according to the regular and due exigency and requirements of every of them respectively; And secondly, An heart and inward disposition to do every thing accordingly. Now, when men and women thus, and in this sense, understand judgment; that is, know how to rise and fall in their spirits, how to change and temper their behaviour and speech; when to be authoritative, stout, and resolute; and again familiar, gentle, and submissive, according as the persons are with whom, and according to the nature of the occasions and affairs, wherein they have to do; and this in order to the glorifying of God, and the justifying of his Wisdom; it is an Argument of much weight to prove that they have a rich anointing of the Spirit of God. We find Paul a man very excellent and active in all the variety of these spiritual postures we speak of, 1 Cor. 9.19, 20, &c. For though (saith he) I be free from all men, yet have I made my self a Servant unto all: To the Jew I became a Jew, unto them that are under the Law as under the Law, to them that are without the Law as without the Law; to the weak I became weak; I became all things to all that by all means I might win some. Paul had gone so to work with himself, that

he had brought himself to a conformity to all occasions and kinds of ser∣vices, and could comply with all for their benefit. When men shall see the carriage and deportment of a man, and shall not be able to see what the natural temper and genius of the man is; when they shall see him in such variety of action, and all that which he doth to become him, to have beauty and reason in it; this is a sign that the man thus endued hath a very rich and glorious anointing of the Spirit of God in him: But when mens natural tempers do encrease in them, so as that these will have part and share in their actings, it is a sign that Nature is not thoroughly broken, nor wholly subdued, but that there is somewhat yet more for the Spirit of God to do. Elsewhere he demandeth of these Corinthians, 1 Cor. 4.21. What will you? Shall I come unto you with a rod, or in love, and in the Spirit of meekness? From whence it appears, that Paul could upon occasion both use the rod of Apostolical Authori∣ty, where he saw cause, and take vengeance on disobedience (as he speaketh elsewhere:) And could likewise demean himself with gentle∣ness towards Christians, even as a Nurse cherisheth, and is tender over her Children (as he speaketh of himself) 1 Thes. 2.7. In matters of out∣ward estate, he knew (as he saith) both how to be abased, i. e. to want, and how to abound, Phil. 4.12. Meaning, that he was able and knew how to manage both estates, Adversity, and Prosperity, according to such Rules by which these conditions ought to be managed respectively; yea, and may be managed to the glory of God, and likewise to the comfort and contentment of men that partake in either. And, as he saith, he knew how to be abased, and how to abound; so likewise in his deport∣ment he knew how to stoop to the ground, and to sit upon a Dunghil with those that were Poor, and weak, and of Low degree in the Church of Christ: And he knew likewise how to be a Companion for Princes, and to stand up with the highest and greatest of all, with per∣sons of greatest esteem. Paul (we know) had a spirit that was able to resist even Peter himself, one of the greatest Pillars of the Christian Faith then in the World, and to withstand him to his face when there was just occasion so to do. My Brethren, He that knew how to do this, must needs have a mighty command of himself: For take him at another turn, when the state of businesses was altered, and when he was in the presence of poor and weak Saints, he could act another part, and quit himself like a poor and weak man, as if he had nothing of the carriage or of the resolution of a man in him. Thus Jesus Christ him∣self, to whom the Spirit was given not by measure (as John speaketh, Joh. 3.34.) is compared in Scripture as well to a Lamb as to a Lion, and is presented unto the World under both these Denominations; one while he is called the Lamb of God; another while he is called The Lion of the Tribe of Judah; to shew, that he knows how to act the properties of both, according as he judgeth seasonable and meet. When

he cometh to those who are poor in Spirit, he blesseth, and speaketh in a still voice unto them; and when he hath to do with the Scribes and Pharisees, then he pronounceth with a loud voice, Woe unto you Scribes and Pharisees, hyppocrites. Now his Spirit was up on high, and full of courage and undaunted resolution: Yea, now he is in heaven, and ascended to the right hand of the Majesty on high, Heb. 1.3. Yet doth he still retain the same qualifications or dispositions. To many Per∣sons he doth behave himself like a Lamb, with much sweetness and great condescention; and otherwhile he can roar like a Lion upon others, and appear in judgment when he seeth his time, and when the exigencies of the business which is before him requireth it.

Now the reason, [Sect. 8] why I conceive that such a sweet consorting of a mans spirit and behaviour to all variety of occasions which he can meet with from time to time, must needs be a great Argument of a rich anointing of the Spirit, is this; partly because to distinguish exactly between the Exigencies of Occasions requireth a very excellent degree of Wisdom, a much refined Understanding; and partly also, because it requireth a great command of a mans spirit, a depressing or dissolution of a mans natural temper, whatever it was, to be able to apply himself only and conscienciously to all variety of occasions respectively; both which ar∣gue a large and liberal presence of the Spirit of God in men; partly al∣so, because it is so rare a sight to see a Person, man or woman, even amongst Believers themselves, in whose Conversations and Deportments that savory, wise, and consciencious comportment with the various na∣tures and Exigencies of occasions is to be found. First, I say, to un∣derstand judgment (as the Scripture Phrase is) to know what is come∣ly and worthy for a Christian to do, at all times and cases, requires a great spiritualness of understanding; to apprehend how the feries and tenour of all a mans actions may be made spiritually harmonious, when to rise, and when to fall, and when to keep a middle strain between high and low, as every of these respective carriages may best accommo∣date the interest of God in the World (I mean, his honour and praise) and the interest likewise of men; this requireth an heart in some degree like unto Solomons; which the Scriptures compare to the sands that are upon the Sea-shore, 1 Kings 4.29. Now the heart of Solomon is said to be large, like unto the sands of the Sea-shore, which are not to be num∣bred, because he had a world of notions and apprehensions in his mind or understanding, by reason whereof he was able to understand most exactly how he ought to behave himself upon all occasions, and how to sute himself with the Exigency of every affair; he had all circumstances before him, and he turned them and weighed them in his hand, and therefore (saith he, Eccl. 3.1, 2, &c.) There is a time for every purpose under the Sun; A time to plant, and a time to pluck up what is plan∣ted, a time to build and a time to break down, a time to weep and a

time to rejoyce, a time to cast away stones and a time to gather, &c. Now, he must be a wise man indeed (as he speaketh, Chap. 8.5, 6.) Whose heart discerneth time and judgment, i. e. that is able to discern the time and season for one Action, or one kind of deportment from that which is proper for another; to know with what Persons, and in what Cases to deal in a spirit of Meekness and Sweetness, and when to deal with men in Fire, Earthquake, and Thunder; and when to hold a course between both, and to know how proportionably to measure out by drams and scruples a behaviour sutable to all cases, such as will make a man harmonious with himself, and not to be over-bearing when that which is less will best become him, and so not be light where a greater weight is necessary.

Secondly, [Sect. 9] Many men may be better provided at this point, at the intellectual part, and for matter of understanding and discerning times and seasons than they are at the second, which is a readiness, an aptness to comport with these actions or occasions; for (alas!) there is not one man or woman of many that do live up to their light. If ye know these things (saith Christ) happy are ye if ye do them. As it requireth a rich anointing of the Spirit of God to discern times and seasons, so doth it no less to have a mans heart throughly broken and subdued under him, to comply with them. Doubtless many persons know the necessity of duties, yea, of many highly acceptable and beneficial things, which yet their hearts will not serve them to come up unto: Their eyes are ge∣nerally better than their hearts, their apprehensions are more raised and full, and their affections more slow and heavie within them: And therefore secondly, For men to have all things that may render them apt to all due and regular compliance with all services incumbent on them, this doth require a marvelous degree of self-denial and mortification; for the heart of a man is exceeding st••ff, and will not bend nor bow, un∣less it be in such and such cases that fall in with the natural frame and temper of it: But for a man to be universally comportant and comply∣ing with all those spiritual occasions and affairs of God that come in his way, this will never be done, a mans heart will never stand upon such terms, until it be mightily broken, until the Spirit of God have pulled down that building of the Old man, and have not left one stone thereof upon another. It is true, the heart of a man requires much hammer∣ing before this building of the Old man will fall, before the flesh and lusts thereof will be subdued: But would men be faithful unto the interest of their own souls, this blessed work might be accomplished. For the Word of God is abundantly furnished, there is enough in it wherewithal to subdue that (or those lusts) which are most disturbing, enough quite to change and alter the property and constitution of a man, and to reduce those that are most froward to the greatest gentleness, and those that are most fiery and turbulent in their Spirits to the greatest

Meekness and Patience. I say, If men would but set that Wisdom which is from above on work upon their hearts and Spirits, this would fill up all the Valleys, and bring down all the Mountains, and reduce the frame of the heart and soul of such a man who thus imployeth it into a conformity with it self, viz. in Purity, Peaceableness, Gentleness, and an easiness to be intreated. My Brethren, we do admire (and we have cause so to do) at that excellent temper of the Apostle Paul, how active he was, he could stop the Flesh (as it were) with a curb in the midst of its Career; like a Horse that is excellently taught, that will stop in the midst of his way with the least check of the Bit or Bridle: So Paul's heart being broken and disciplined by means of the Gospel, and by his own care and industry was brought to that same pass. And doubtless we have the same Word and Gospel that he had, and if we had but the same mind, we might be as excellent even as he himself was; if we did but love that same more excellent way as he did, what hindereth, or what is there in the way between him and the poorest Christian of all? He saith he laboured more abundantly than they all, and therefore no marvel that he got so far before them in the Race. But if we respect our selves and the generality of Christians in these daies, no marvel if we lie in the very Center of the Earth, and have made so little advance in waies of excellency; and that on the other hand, we are not descended so much as one degree lower from that height and pride of spirit which we first began withal, and which we found in our selves when we set upon the work of Mortification: I say, it is no marvel, if we consider how exceedingly indisposed Christians (gene∣rally) are to spiritual labour, without which these things cannot be at∣tained. This for the second particular. But then,

The third (and last) is this. [Sect. 10] The rarity and fewness of such persons in the World who do thus genuinely and kindly answer unto, and suite their spirits and deportments with all occasions and circumstances that come in their way. There are very few that are expert in the Word of God, and that can, or are willing to take the pains to be able to di∣stinguish between an ordinary presence of the Spirit, and that which we are speaking of, viz. a being filled with the Spirit, and therefore sit down and content themselves without striving after it. I make no que∣stion but the Spirit of God is abroad in the world, and that he dwel∣leth in many of your hearts and souls. But though I would be indul∣gent unto your spiritual credit and repute to the utmost that I am able, yet I cannot believe any such thing concerning you, that all of you are what you ought to be, and what you might very well be. The commo∣dity indeed is rich, but it is very costly; yet if you would go to the price of it, it is to be had at the hand of Jesus Christ: But according to the present size and state of Christianity, and the Professours thereof in the World, there are very few to be found of that excellent Character

we speak of; but that their natural Temper, Humour, and Disposi∣tion will be found in their actions; they will be stiff, and not fall in, nor comply gently, nor sweetly with many occasions; when they should quit themselves like men of courage, not regarding the faces of men, their hearts will not serve them, but they are meal-mouthed, they dare not speak, they are afraid to offend such and such a man. Otherwhile, when they have occasion to treat about any business, with those that are low and mean, then you shall have them high, and surly, and over-bearing; Now in these cases, this same unworthy Principle of their Nature (as we may call it) shews it self. I cannot (by the way) brook that term, for there is nothing simply unworthy in nature, but what sin and the unworthiness of the hearts of men have put into it. It is hard and exceeding rare to find persons so filled with the Spirit of God, that they do not give some such sign or testimony, as now we speak of; something to discover their temper, humour, and such kind of Principles within them, that make them stiff that they cannot bow nor comply. Their Iron Sinew is not yet broken, they have not taken the course, they have not dealt effectually with their hearts to bring them into subjection; they have not chastened their Souls every morning (as David did) who had disciplined and nurtured his heart to some kind of order and compliance with God in all his occasions and affairs. And so much for this Direction, or the second Rule given, by which we may know whether men be filled with the Spirit of God; namely, if they understand judgment (as the Scriptures speak) and then be ready in their hearts and affections to concur and to measure out to every case and business according to the exigency, and requirements of it: this now doth declare an excellent degree of the fulness of the Spirit of God with them. And

Thirdly, [Sect. 11] A deep degree of Mortification, especially, when the work is uniform, spreading and stretching it self, with an equal force and power unto all a mans Affections, Disposition, and Desires which ought to be mortified with the Deeds, Fruits, and Works of them. This (I say) is another great Argument or sign of a man or womans being filled with the Spirit of God. The work of Mortification is performable only by the Spirit of God; and therefore where it is per∣formed and wrought thoroughly, where it appears in any degree of glory, it must needs argue a great presence of the Spirit; For if ye live after the flesh (saith the Apostle) ye shall die; but if ye through the Spirit do mortifie the deeds of the body, ye shall live, Rom. 8.13. If you ask me, But why doth the Apostle place the great work of Mortifica∣tion in the deeds of the body, in having these mortified, and not ra∣ther in those sinful affections and inward dispositions from whence they proceed? I reply; That he placeth it here in the deeds of the body, because it is principally seen, and the reality and truth of it found

there: though the work it self lieth most in the heart and inward man, yet the energy and force chiefly appeareth in the abolishing or cessation of the deeds of the flesh, or of the body. When such sinful and un∣worthy actions cease to be found in men and women, whereunto others are tempted by the flesh, or by the occasions of the flesh, and ever and anon are practicing of them, it is a sign that the work of Mortification is real and in truth; yet elsewhere the same Apostle placeth it in the affections and lusts of the flesh, in having these crucified or mo••tified, Gal. 5.24. And they that are Christs have crucified the flesh, with the affections and lusts, i.e. they that are Christs, i. e. that are his Disci∣ples, or, that have resigned up themselves unto him, or are subject unto him have crucified the flesh with the affections and lusts, i.e. have pierced the flesh [or outer man] thorough and thorough, with such sharp and effectual considerations, that the strength and vigour of it, as to sinful demands, or actions, is much spent and wasted; and as the natural strength and vigour of a man, that is nailed to a Cross, breatheth out by degrees in that bloud that cometh from him by his wounds; so have ye crucified the flesh with the affections [or passions 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] and lusts thereof, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the passions i. e. with all those affections which belong to the irascible part of the soul (as both Philosophers and Divines call it) Anger, Wrath, Hatred, Envy, Revenge, &c. they have crucified these, i.e. they have taken a course to break the strength, and to suppress the motions and breakings out of these; And the lusts, i.e. all those affections also which belong to the other part of the soul, which they call the Concupiscible, such as are Fornication, Un∣cleanness, Drunkenness, Gluttony, Covetousness, &c. So then (we say) that when the Flesh, with the Affections, and Lusts, and Deeds thereof are so crucified or mortified, so handled that men and women are become Meek, Patient, Humble, Gentle, long-suffering, &c. And again, Chaste, Pure, Sober, Temperate, free from Covetousness, and all this to an excellent degree, it is a sign that they are full of the Spirit of God; the reason is, because,

First, If these things be in any weak and imperfect degree in men, [Sect. 12] they proceed from the Spirit of God, and must be wrought by him. Second∣ly, A being filled with the Spirit is no waies to be estimated and di∣scerned but by a proportionable excellency or fulness of his operations and effects. Now the work of mortification (as hath been in part de∣scribed) is one of the most signal works of the Spirit, and therefore where it is full, or any thing rich and deep, it argues a great presence of the Spirit; but the truth is, it is very hard to be found in any such de∣gree, as that we speak of, even amongst Professours, yea, or Believers themselves. Men and women have (generally) some sinful humours and dispositions or other unbroken and unsubdued; either they are Cholerick, Hasty, Froward, easily Provoked, Revengeful, and the

like; or else they are given to Pleasures, Ease, Voluptuousness of life, desires of Riches, Honour, Power (the great things of the World.) And though many keep within some tolerable compass, in respect of the breaking out of these, and such like unmortified affections, whilst the Tempter keepeth at a distance from them, and some few (it may be) whilst the Temptations runs somewhat low, and are but ordinary; yet the greatest part of the persons we speak of (Professors I mean) are apt to be overcome, and led away Captive unto Sin by every touch of Tem∣ptation; any Temptation (almost) that will may serve it self upon them: Even as some mens Judgments are so weak, that they are apt to be carried about with every wind of Doctrine (as the Apostle speaks) apt to take impressions of any thing that is presented unto them with the lightest appearance of truth; but to find a man or woman that is able to stand their ground of innocency, when any strong temptations beare hard upon them, is exceeding rare: which argues the work of Mortification to be very imperfect and slight in the greatest part of men, and conse∣quently, that they are far from being filled with the Spirit of God.

If it be here demanded, [Sect. 13] But are not all the works of the Spirit of God perfect? If he work Mortification in any person, must it not needs be perfect? Can any thing proceed from that which is perfect, yea, most perfect (as the Spirit of God is) but that which is perfect in∣deed?

I reply, The perfection of a work may be estimated, or considered two waies: First, Absolutely, or in reference only to it self. Or else second∣ly, Relatively; I mean, in reference to other things, to certain ends or purposes, which are not essential unto the work. In the former consi∣deration or sense, a work is said to be perfect when it is so well and per∣fectly performed, that no degrees of perfection are wanting, or can be added to it. In the latter sense, a work is said to be perfect when it is wrought after such a manner, or upon such terms, that it accommodates some ends and purposes of greater weight and moment than a sudden or present perfection of the work it self. To explain this distinction a little, and then briefly to apply it. God (we know) in the course of Nature, though (as the Apostle saith) he giveth to every Seed its own body, yet he doth this gradually. As our Saviour in his Parable (Mar. 4.28.) expresseth it concerning the Seed or Grain of Corn, First, the blade, then the ear, and then the ripe or full corn in the Ear. Now the work of Providence, in bringing the Seed that is sown thus by degrees to perfection, is in this respect at first, and for a time after, viz. until the ripe Corn in the Ear, imperfect; because after the springing up of the Blade, and after the Ear, there remains somewhat further to be done to bring there to their natural and due perfection, i.e. to be ripe Corn in the Ear. But now look upon this work of Providence in another

consideration, viz. as it is subservient to such ends and purposes as God projecteth to bring to pass by it, viz. to exercise the Faith and Patience of the Husbandman in waiting upon him a convenient space for the re∣ceiving the fruit of his Labour; and so to display his own Wisdom in the orderly Progression of Nature, or second causes; and so it is perfect all along from first to last, and under every degree or advance of it, and would have been less perfect in case it had been carried on and wrought otherwise; I mean, in case the Seed that is sown should presently upon the sowing be brought to perfection, or full Corn in the Ear. Though this had been perfect in the former consideration, yet in the latter it would have been imperfect, and so would not have accommodated the Hus∣bandman in his waiting with patience.

Now to apply the distinction; All the works of the Spirit in men, the work of Faith, the work of Repentance, or Mortification, &c. They are all perfect in the latter sense, but not in the former. We read in the Scripture as well of a little Faith as of a great Faith; and a little Faith is the work of the Spirit as well as that which is great: Yet a little Faith, simply considered, is an imperfect work, because many degrees remain to be added to it, to perfect or complete it; but, in the latter consideration, the work of a little Faith in men, and so of a lower degree of Mortification, is as perfect a work as a greater.

The Reason is, because the Spirit in working a work of little Faith, and not of greater accommodates the righteous and wise Counsel or Design of God; viz. in rewarding mens Labour, Diligence, and Faithfulness proportionably to their degrees; not making those who have been less diligent and faithful (though both in some degree) equal unto those who have abounded in these above their Fellows. Now we know the Wisdom and the Holiness of God have in consultation the promotion of Godliness in the World upon the highest and best terms that may be. And among many waies and means wherein the God of Grace doth intend to express himself for the promoting this great De∣sign of his, there is no means more effectual than this way, viz. That those who will be more diligent, and more laborious, and more faith∣ful, and shall more and more apply themselves to the use of such and such means; that they shall be invested with such and such Priviledges in a greater measure. Whereas if God should do that upon any use of means, viz. if they shall pray once a month, or hear the Word once a month; if God shall give as much; and as rich a presence of himself unto such a person as unto him who shall be diligent in the use of means: Then, or by means of such a procedure, God should pull down that with one hand which he endeavoureth to build up with the other; and would by such a course take men off from the use of means; for, Who would give double or treble to procure that which he might have at a

lower rate? This for a third sign or means of discerning who are filled with the Spirit; a deep and effectual work of Mortifica∣tion.

Fourthly, [Sect. 14] Another thing which argueth a man or woman to be filled with the Spirit of God is, some worthy degree of Holiness, where a Spirit of holiness breaths uniformly, and with an equal tenour of life and conversation in the World. We have heretofore shewed what ho∣liness (in the sense we now speak of it) is, viz. a gracious impression or propension, enclining the heart and soul where it resideth unto waies and actions eminently righteous and just, with a real abhorrency of the contrary, or of whatsoever is sinful. Indeed, that holiness which we now speak of seemeth chiefly to consist in the latter; A real loathing, abhorring, and detesting what is sinful and unclean, Psal. 145.17. The Lord is righteous in all his waies, and holy in all his works. Righteous in all his waies, i. e. All his waies, and works, and dispensations, all his interposures in the World with every Creature are all righteous and just: He meaneth just in such a sense as men are able to call just; for else to what purpose was it to inform the World that God was just and righ∣teous, and then to mean it to be such a kind of Justice and Righteousness which men cannot understand? And holy in all his works; I suppose it is according to the manner of the Scriptures, where usually in the latter Clause of the Verse there is some Explication made of the former. And so here, the Holy Ghost having said, The Lord is righteous in all his waies (he addeth) and he is holy in all his works: As if he had said, He is not simply in all that he doth just and regular: No, but he doth abhor with a perfect hatred all things that are contrary. We know, a man may do a thing out of such or such an affection or disposition, or in reference to such an end that he would provide for and accomplish; and yet possibly he may do the contrary: But now (saith David) con∣cerning God, there is such a mighty propensity, and going out of his heart and soul to holiness in all his works that he cannot do otherwise; he hath the greatest abhorrency in his nature to do otherwise. As the Wiseman saith in the Proverbs, It is joy to the upright to do justly; that is, the Propensions of their heart and soul stand for such actions. Now all Actions which are sutable to a strong Propensity in a man are actions of joy and great delight unto him; so that to do justly and righteously when the heart is full of this disposition must needs be matter of joy and of high contentment; it must needs ease the heart and soul that is filled with this fulness. And so God taketh a pleasure in mercy; mer∣cy is his delight, because he is full of mercy, his Nature and Essence is full of these gracious Principles, these sweet and blessed affections, and so likewise Righeousness is his delight; as on the contrary, be∣cause there is planted in his Nature a deep and unspeakable detestation and abhorrence of that which is sinful and unrighteous, therefore he cannot come near any such Action.

Now the reason why I make a worthy or considerable degree in holi∣ness an Argument or sign of a mans being filled with the Spirit of God, is, because the Spirit of God is a Spirit of Holiness. And according to the common Maxime in Reason and in Natural Philosophy. Omne Agens assimilat sibi patiens, &c. Every Agent endeavoureth to make the Pati∣ent like himself, as fire would make all hot.

So water doth moysten and soften all that doth come near unto it, and that will mingle with it. The Spirit (we know) is from place to place in the Scriptures stiled the Holy Spirit; this is his proper Name or Character by which he is distinguished, Eph. 1.13. In whom [or by whom] also after that ye believed, ye were sealed with that holy Spirit of Promise. He is here distinguished from all other Spirits, and termed the holy Spirit, In whom (saith he) after that ye believed ye were sealed with the holy Spirit of Promise: that is, the Spirit promised by God, or by Jesus Christ unto Believers. Only this is to be remem∣bred by way of Caution, when any person is wont to appear in the Form of holiness, in respect of any great and solemn detestation of some things or waies that are evil (as it is observable in some, that they have a great fierceness, and, as it were, a fierce keen edge of Spirit against some kind of sins) but are remiss, lukewarm, and neutral in respect of others, being manifest and generally known or acknowledged to be sins: This is no Argument of persons being filled with the Spirit of God, Rom. 2.22. Thou that abhorrest Idols, dost thou commit Sacri∣ledge? So when men shall abhor one kind of sin, or abomination, but yet either practice or pass by, or connive at, and are not troubled at the practice of another, this is a sign that it is not from the Spirit of God, or from any fulness with this Spirit that that abhorrence and detestation of that particular sin doth proceed; and consequently, this is no Ar∣gument of any great worth or value to prove that a man is filled with the Spirit of God. And thus you have many great pretenders unto holi∣ness, and consequently, to a being filled with the Spirit, by this touch∣stone of truth discovered to be nothing so. There may be (indeed) other reasons and other motives that may put them forth in a detestation of some sins; but if there be other sins that they can suffer without any trouble or regret of soul, certainly, this is not the Spirit of God that worketh. For he never teacheth men to put any such difference between abomination and abomination.

A fifth Particular, [Sect. 15] by which a man or woman may be discerned to be filled with the Spirit of God, is, if they be eminently godly; if God∣liness hath its perfect work in them, i. e. if they be all really and in good earnest solicitous and careful that their waies and actions may have a direct, clear, and proper tendency to the glorifying or manifesting of God in the World; when men without much regret or reluctancy, or much pain unto the Flesh, can accommodate all their occasions and

affairs to the interest of God and his glory. This is a great sign of their being filled with the Spirit of God. For as we have formerly shewed unto you that as the heaviness of a Stone carries it downwards to its Center, just so Godliness maketh the Soul hang Godward, and conse∣quently, disposeth a man to a kind of solicitousness in all his waies, that these may all lead in a straite Line unto the magnifying of God, and the advancing of his glory.

The reason why we deliver this as a Property or Character of a mans being filled with the Spirit, is, first, because the Spirit who is said to be of God, or from God, cannot but be conceived to be for God also, i. e. perswade and encline men to make God and his Glory their Sove∣raign end, and to set him up and his Interest here as the highest and supreme end of all their undertakings, and of all their Counsels and dealings in the World. And secondly, The motions and workings of the Spirit in the hearts and souls of men, being every way concurrent with the Gospel (for the Spirit moveth not, stirreth not, doth not en∣cline any mans heart or soul but in consort, and in a full and express concurrence with the Gospel, with the Sayings, Precepts, and Exhorta∣tions hereof.) And the Gospel being calculated, as it were on purpose, with the most exact and best Skill, and Wisdom, and Understanding to promote Godliness; being a Doctrine according unto Godliness, i. e. a Doctrine framed and made on purpose to promote Godliness in the World; a Doctrine of such a nature and import, as if God had a desire by means hereof to set up himself, and to draw men unto himself: Now then (I say) the Spirit never working but with a full concurrence with the Gospel, and the Gospel being set for Godliness, and for the advancement of it in the World; it cannot be but that the Spirit of God must set the heart on work in order to the same end also; and therefore when it appears that men are to a considerable degree industri∣ous and earnest for the advancing of Godliness, it is an indubitable sign or Character that the Spirit of God is present, that he is there with a great presence with an abundance of himself and of his power.

Sixthly, [Sect. 16] Another sign of persons being filled with the Spirit of God is a like worthy degree of heavenly mindedness. When mens minds and thoughts are much intent upon, and taken up with heavenly things; when the daily converse of the heart and soul is with things of another World; when a man can sacrifice his greatest earthly accommodations and conveniences upon his spiritual and heavenly interest; and when, notwithstanding any state of blessedness doth accrue unto us, as unto the things of this World, yet a mans heart is daily in heaven when by our Faith we can rent the Vail: I say, when the mind and thoughts of a man are much exercised and acted about these things, this is a great sign likewise that there is much of the Spirit of God in him. The reason

of this is, because the Spirit of God came down from heaven on purpose to make men heavenly minded, and to negotiate the interest and affairs of his own Country, much after the manner of Agents and Embassa∣dours, who come to treat about the things of their own Country: So the Spirit doth come down from heaven; he is the great Prince that doth negotiate the affairs thereof with men, 1 Pet. 1.12. By them that have preached the Gospel unto you with the Holy Ghost sent down from heaven. The Holy Ghost is come to preach the Gospel, and the effect he desireth may be produced by it, is, that of earthly and carnal he might trans∣form persons into heavenly and spiritual. Now in whomsoever this is carried on to any sensible and notable degree, insomuch that it is percei∣ved by those that have to do with them, that their minds are question∣less much taken up, much set upon the things of the World which is to come, the things of heaven; and that in comparison thereof the things of this World, and the concernments hereof are undervalued, and made to stand by when the other are in place; that these are made to give way when the interest of the other requires it; I say, when any man is discer∣ned by those with whom he converseth to be of such a frame and temper of spirit as this is, it is a very promising sign and Character that this per∣son is full of the Spirit of God.

Seventhly, If we sow plentifully to the Spirit, [Sect. 17] this is another sign of a good import, and very promising that men are filled with the Spirit. What it is to sow to the Spirit we shewed you formerly, when we pre∣scribed a sowing unto the Spirit as a means whereby to be filled with the Spirit. To sow to the Spirit we signified unto you was to live in such waies, to perform such Actions, and these frequently and constantly, which the Spirit may reap, i. e. from whence the Spirit of God may have acknowledgement, honour, and praise amongst men in the world. In the same phrase of speech the Apostle Paul (1 Cor. 9.11.) calls the preaching of the Gospel unto men, the sowing of spiritual things unto them: If we have sown unto you spiritual things, is it a great matter for us to reap your carnal things? The faithful Ministers of the Gospel are said to sow spiritual things unto men when they preach the Gospel truly and effectually unto them; because they may reap spiritual benefit and advantage from what they sow, it being the proper tendency of those things which they preach unto men to yield an encrease and harvest ac∣cording to the nature and excellency of the Seed. In like manner, men may be said to sow unto the Spirit of God when they walk in such waies, and in the performance of such Actions which are like to turn to an ac∣count of praise, and glory, or contentment unto the Spirit of God: As on the contrary, when men and women go so to work, behave them∣selves so unworthily in the World that the Spirit is like to suffer preju∣dice or disparagement by them, viz. when men shall be occasioned or tempted to think or say that the Spirit of God never regarded, never

looked graciously upon such a person that walketh and acteth so unwor∣thily, so wickedly, in such cases as this men are said to grieve the Spirit of God; they sow the seeds of Gall and Wormwood unto him. If you ask me, What are these waies or actions more particularly by which men and women may be said to sow unto the Spirit?

I reply, They are such which give testimony both of the presence of the Spirit of God in them, and likewise of the goodness of this Spirit. Such as are waies of Righteousness, Love, Humility, Patience, Mercy, Bounty, &c. such waies and actions as these may therefore be said to give testimony both of the presence of the Spirit in men, and likewise of the goodness of this Spirit: because, first, If he were not in men perswading unto, aiding, and assisting in such waies and actions as these, they would never proceed from them, but on the contrary the Flesh would prevail and bring forth fruits in its kind. Again secondly, If this Spirit were not a Spirit of Goodness he would not move and stir up men and women to such good and worthy waies and actions as these, but to the contrary, as the unclean Spirit (Satan) stirreth up many in his kind. Now it is a worthy Testimony given to the Spirit, not only when men testifie or assert his goodness unto the World, but also when they assert his presence with men, or in men; this argues the exceeding graciousness and con∣descension of his nature.

So then, [Sect. 18] they who abound in such waies and works as these menti∣oned, and walk with an high hand in them, are hereby plainly disco∣vered to be full of the Spirit of God: The reason hereof is, because, as the lowest proportion of the fruits we speak of, and the least, and least considerable of them, do argue that men have some kind or degree of the Spirit in them; otherwise they would be wholly and totally bar∣ren in this kind: So doth it argue a worthy and excellent proportion of the Spirit in men, when they are full of such fruits, especially, when the fruits they bear in this kind are any thing more large or fair than ordi∣nary. As when a fruit bearing tree, in one kind or other; as suppose a Fig-tree, or a Pear-tree, &c. beareth any proportion, though never so small, of the fruit that is proper to it; this argues that there is a lively sap and moysture in the Tree in some degree or other, but if this Tree shall be seen with boughs laden with Fruit, and that of the largest and goodliest that is to be found, this is a sign not simply that the Tree hath sap and moisture in it: But that it is full of sap, as the Psalmist speaks of the trees of the Lord, Psal. 104.16. [i. e. according to the Hebrew Dialect, Trees that are excellently thriving and flourishing in their kind.] In like manner, when men and women shall sow plentifully unto the Spirit (in the sense declared;) especially, if the Seed which they sow in this kind shall be goodly, fair, and large, this is an unquestionable demonstration that they are filled with the Spirit of God. When men and women shall quit themselves above the ordinary rate of Professours

and Believers, in works of Love, Faith, Humility, and Self-denial, &c. shall truly, and without any tincture of ill will, or hard thoughts, for∣give and pass by some great injury done unto them by men. If thou beest able to pass by an eminent wrong, and if thou canst upon the next opportunity, as the next day, or the like, kindly intreat him that hath done it; If thou canst deal freely and lovingly with him, and this in∣jury hath not at all weakened or enfeebled thine hand; now this doth argue a rich presence of the Spirit of God, especially in conjunction with the other things mentioned. And so again, when the fruits and expressions of their love to Jesus Christ, or his Saints and Followers, shall be very large and fair, such as shall be found in none but themselves, and perhaps in here one, and there one besides; as when either with the poor Widow in the Gospel, they shall cast in their whole substance or liveli∣hood into the Treasury of God, or else shall sacrifice some great and no∣table opportunity of worldly advantage upon the Service of God, and of the People of God, especially, if they shall do this once and again, and as often as any opportunity affords it self unto them; this cannot but argue an excellent fulness of the Spirit of God. The Tree (saith our Saviour) is known by the Fruit, and this not only in respect of the kind or property of it (which is the knowledge spoken of by our Saviour:) But likewise in the degree of it; not only good in the kind, and of the same nature, but also the best of the kind for good∣ness.

Eighthly, [Sect. 19] Another discovering Character of a persons being filled with the Spirit of God is, when he is able and willing (they are both one in this case) to take up any Cross, though never so heavy, that he shall meet withal in the way of Righteousness, and of God, without any declining or turning aside out of his way to avoid it: This is a great sign and argument of conviction that certainly he is filled with the Spirit of God, especially, when he shall suffer Patience to have its per∣fect work (as James speaks) i. e. shall be content chearfully, and with∣out muttering or complaint, to suffer all that God shall call him to suf∣fer, though the Iniquity of those who persecute (in one kind or other) abound never so much, yet he will not so much as stoop or step out of the way for it; but shall keep strait course in the waies of God in the view of the World; there cannot be a more promising sign or symptome of a person being filled with the Spirit of God than this.

The reason of this is, because all kinds of sufferings are contrary to the Flesh, and destructive to the interest thereof; and unless it be to ac∣commodate the Flesh at some other turn, and in some other way, no man that can decline them will expose himself unto them, but only such who are strengthened by the Spirit of God in the inward man. The Apostle Paul in laying down the signs of his Apostleship, 2 Cor. 12.12.

presents patience under trouble, a willingness to suffer all, and all man∣ner of afflictions for the Gospels sake: For one among the rest. If a man have a proportionable aid and assistance of the Spirit of God, though he do put his shoulder under the burthen of affliction, yet being acted and assisted by this Spirit, the Flesh will not feel any bitterness or trou∣ble in it, Col. 1.11. Strengthened with all might according to his glorious power unto all long suffering and patience with joyfulness. 1 Thes. 3.3. That no man should be moved by their afflictions. He acquaints them in the pre∣cedent Verse, that he had sent Timothy unto them to confirm and esta∣blish them in the Faith, and in the things which they now had believed: And that for this end, that no man should be moved by any of those things which they suffered; Therefore (saith the Apostle) I sent him unto you to hear of your faith, lest that by any means you should be tem∣pted; implying, that persecution is a sore kind of temptation: this is like the Axe that is laid to the root of the Tree. This he knew would put them to it, and be a means even to endanger the shaking of their Faith, and to tell the World that they did only make a shew of belie∣ving, but were not established in the truth. So again, 1 Thes. 1.3, 5, 6. Remembring without ceasing your work of faith, and labour of love, and your patience of hope, &c. For our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, &c. As ye know what manner of men we were among you for your sake, having received the Word in much afflicti∣on with joy of the Holy Ghost. Now this is that I say, had they not had the Holy Ghost to stand by them, as they would never have received the Gospel, so neither without a rich presence of him would they ever have persevered therein in a day of persecution. This then is the reason of the Character or sign in the eighth place.

Ninthly (and lastly) A fulness with the Spirit of God is discernable by a rich and inward acquaintance with the mind and will of God and of Jesus Christ in the Scriptures: [Sect. 20] When a man or woman knows more, understands more of the mind of Christ in the Gospel, hath more of things secret and hidden unto others discovered and made known unto them, this argues that the Spirit dwelleth plentifully in them; only there are two particulars to be considered and remem∣bred.

First, That for men and women to pretend to a knowledge of the mind of God in the Scriptures above other persons, and to be confident of their own apprehensions and conceits in this kind is nothing, is no Argument or proof at all that therefore they do know the mind of Christ in the Scriptures, more or better than other men, or consequently, that they are persons filled with the Spirit of God: For all this may be, men and women may see the Visions of their own hearts (as the Scripture speaketh) and be as confident, as confidence it self can make them, that they are Visions of God, and verily think (as Paul himself sometimes

did in like case) that they see the Visions of God. The false Prophets of old, who walked in the Spirit of falshood (or, as some read the words, in the wind of falshood, Mic. 2.11.) These were as confident of their Vi∣sions as the Prophets of God could be: See an instance in Zedekiah the Son of Chenaanah, 1 Kings 22.11. He was so confident that he would needs make himself two Iron horns to push the Syrians withal until they were consumed. Michaiah, the true Prophet of God, was not more confident of the Vision which he had seen. And so the Pharisees in the Gospel, Joh. 9.40. Are we blind also? As who should say, If any men in all the World doth see, and know, and understand the mind of God, we do; we can well bear that thou shouldst look upon the rest of the World, the ordinary sort of people, as blind, but we pray thee do not make us blind also; clearly implying, and that with the grea∣test indignation, that whatsoever he should speak that should intimate in the least that they should not know the mind of God, that that must be most false. And in these daies, how many pretenders have we to little less than a Prophetick Unction, to mystical discoveries, to a deep and further insight into the mind of God in the Scriptures, and to the un∣derstanding of things there; whose Notions (notwithstanding the pretended fruits of such their high Anointings and Revelations) being weighed in the Balance of the Sanctuary, are found light, and to have nothing of the mind of God or of Christ in them? Therefore (in the first place) unless these discoveries, which are pretended unto, and held forth with the greatest confidence, shall commend themselves for truth unto the judgments and understandings of sober and judicious men, much versed and exercised in the Scriptures, either from their own light or evidence, or else shall be made out by light of Argument and Demon∣station, Whether from the Scriptures, or clear Principles in reason to be real truths, and such things that are every waies worthy the Wisdom, Righteousness, and Holiness of God, they are not to be looked upon as proceeding from any fulness of the Spirit in their Authors, but as the exertions and puttings forth of a Spirit of vanity and delusion in men: For certainly, God would not have sent Christ Jesus in the end of the World to seal vp Revelations and Prophesies, and to set bounds unto the Children of men, and afterward send these men to gather up what Je∣sus Christ hath scattered, and to make perfect what he hath left imper∣fect. Wko knoweth not that the New Testament is sealed with a Curse, with dread and terrour unto the man or woman that shall either make any breach upon that which is there delivered by diminishing ought thereof, and so likewise unto any that shall bring any new or further Revelation, than what is already brought in there?

Secondly, In case by the opportunity and advantage of Education, [Sect. 21] liberty for Study, and searching into Authors and Writers, or the ad∣vantage of pregnancy of Wit, quickness of Apprehensions, or the like,

any man shall attain unto a greater dexterity or ability to unfold the Scriptures, and to bring many of the secrets thereof to light which have been hidden from the eyes of others; this doth not necessarily argue a fulness of, or a being filled with the Spirit (at least in the sense wherein we have prosecuted the Doctrine hitherto, i. e. a filling with the Spirit as sanctifying) unless it shall appear by their lives and waies that they are really and throughly perswaded of the truth and certainty of these things which they hold forth from the Scriptures. It is true, many men may do great Services for the Christian World, and for the Saints, and that by opening the great Deeps or Fountains of the Scriptures, and may cause many beams of light and Spiritual understanding to break forth, and many waies of Wisdom there to appear, and yet may not believe. As it is with a fained Story, though there may be some kind of rationality in it, yet the rationality of it doth not therefore argue its truth and verity; just so, men may maintain the reasonableness of the Scriptures, and consequently, many great truths therein contained; they may argue excellently, and shew how one thing giveth light unto another; and yet nevertheless at the bottom there may be nothing else but uncertainties and doubtings of the truth of all the Story; and this hollowness and defection at the bottom, and core, and root of the heart is like to break out and bewray it self, in such a kind of life and conversation, which is unsutable unto the tenour of Scripture, and unto the Genius, Na∣ture, and light of the glorious Gospel which they declare or preach un∣to men.

The Reason of the Character or sign last mentioned, [Sect. 22] whereby to judge of any mans being filled with the Spirit is, because it is the pro∣per work of the Spirit to open and reveal unto men the Scriptures, and the mind of God there; so that when any person, man or woman, shall be found to excell in such a way, upon the terms, and with the cautions lately specified (I mean) to be richly acquainted with the mind of God in the Scripture, it must needs argue a great measure of the Spirit of God in them. For it is (I say) the property of the Spirit of God to reveal the mind of God in the Scriptures, and to reveal such and such truths which have lain dormant in the bodies of the Scriptures, wound up and unpublished: For the Spirit of God hath reserved and set apart some particular portion of truth which is appropriate to every Age and Generation that cometh over the World, which is to be opened unto it. Some conceive that the seven Seals do respect several Ages and times where∣in several truths are to be revealed, as that in such an Age and Time when one Seal was broken up, there was such a part of the mind of God let out; and so at the breaking up of a second, then cometh forth ano∣ther part of the mind of God. This is clear, and experience teacheth us, that every Generation and every Age have had some sealed or fallow ground of Scripture broken up unto them, some considerable passage of

Scripture that hath never seen the Sun, that hath never been so gene∣rally understood or known by men as in the present Generation; so that it being the proper work of the Spirit of God to take away the vail and covering which hath been upon the Scriptures, when he findeth some person whom he doth much delight in, he will single him out for this service, 1 Cor. 2.10, 11, &c. But God hath revealed them unto us by his Spirit, for the Spirit searcheth all things, yea, the deep things of God: That is, according to Scripture Language, teacheth men to search, and to find out by searching the deep things of God, i. e. such Counsels of his which do not lie in the surface of the Scriptures; such things which cannot be seen at the first cast of a mans eye: For what man knoweth the things of a man save the spirit of a man which is in him? Even so, the things of God knoweth no man, but the Spirit of God. Now the Notions which are bred in the Mind and in the Nature of God, are of another sort, of a quite different nature from those which are ingendred and conceived in the mind of men; even as those impressions in bruit beasts are of a far other nature and kind from those which are in men; and being of another nature and kind (and also inferiour to those Notions or Impressions which are in man) they cannot understand or compre∣hend those Notions, or Impressions, and those Principles of Action that are in men, and by which they order and steere their course: The Rea∣son is, because these Notions or Impressions that are in Men are of a supe∣riour kind to those in Beasts, and out of the reach of them, or any other created being (especially) beneath themselves: So that though it should be supposed, that the Creature man, by reason of the excellency of his Nature above other Creatures, were able perfectly to understand those several Impressions, &c. that are in their beings respectively; yet could they never comprehend those in man, for the reason even now hinted: In like manner, though God be able to comprehend all the No∣tions and Principles, and all the Projections that are incident to the hearts and spirits of men; yet men are not able, without the Spirit to appre∣hend and conceive what his Thoughts, Notions, Counsels, and Proje∣ctions are. But now (saith he) the Spirit searcheth all things, yea, the deep things of God; otherwise, without this Spirit, no man knoweth what are the things of God, and thoughts of his heart, no more than any other Creature knoweth, or is able to comprehend what is in the hearts of men. So again, ver. 12. Now we have received not the Spirit of the World, but the Spirit which is of God, that we might know the things that are freely given unto us of God: Meaning, the things of the Gospel, those terms and conditions upon which life and salvation is pro∣mised and secured unto the World. This sheweth, that where there is any considerable degree of the knowledge of the things of God, especi∣ally of the deep things of God, that have been kept secret from Age to Age. This argueth an excellent presence of the Spirit of God, ver. 13.

Which things we also speak, not in the words which mans wisdom tea∣cheth, &c. for the natural man receiveth not the things of God, &c. By the natural man in this place is not meant the unregenerate, or the car∣nal man, but the Babe in Christ. I could not speak unto you (saith that Apostle, Chap. 3. ver. 1. of the same Epistle) as unto spiritual, but as unto carnal, even babes in Christ. So that evident it is from this Scripture, that these natural men, who could not receive the things of God, were not unregenerate men, or carnal in the sense which we generally take the word carnal, but babes in Christ. Now these could not understand any thing but what was plain; the things here spoken of, the deep things of God, such things which lie above the apprehensions of ordi∣nary men, these things are too strong for such mens stomacks, they can∣not bear them, they cannot see how they should be agreeable to the Goodness, Wisdom, and Love of God, neither can they receive them, viz. whilst they are Babes, or Children: Yea, though in their state of Childhood they are not capable of them, they are capable of growing and coming to manhood. A man that hath not had to do with Jewels, he knows them not, nor of what value or worth they are: Even so it is with the deep and excellent things of the Gospel, if these be set be∣fore those that are weak in judgment, and Children in understanding; alas! they know not what to make of them; they can make no nou∣rishment of them: but in time they may grow to such a capacity, that such meat as this will be the most desirable unto them, and they will say as the Jews, Lord, evermore give us this bread. Men that are grown will call for strong meat, such as will sort and sute with their stomacks. And thus much for this Character: And so we have done with our Re∣ply to the third (and last) of the three Questions long since propounded for the further clearing and opening of the Doctrine; we are now come to the Use and Application. This Doctrine is useful three several waies: For Instruction, for Reproof, and for Exhortation.