BOOK 8. THE ASCENSION.
CHAPTER 2.
8.2.4. Of Hoping in Jesus in that Respect.
Of Hoping in Jesus in that Respect.
Let us hope in Jesus, carrying on the great work of our salvation for us in these particulars; this was the apostle's prayer, "Now the God of hope fill you with all joy and peace in believing: that ye may abound in hope through the power of the Holy Ghost," Rom. xv. 13. Could we abound in hope that Christ's ascension, session, and mission of his Spirit did belong to us, we should never be ashamed, "Hope maketh not ashamed," Rom. v. 5. O! Then let us look to our hope, and be sure that it be of the right stamp, which in reference to every of these passages we may examine thus. As, --
1. If Christ's ascension be mine, then am I ascended with Christ? I mean not in respect of any bodily ascension, for that must not be until the last day; nor in respect of any essential, substantial, soul-ascension, for that must not be before the separation of soul and body at our death's day; but in respect of our spiritual ascension, for so we may ascend into heaven by faith, and love, though for the present we are on earth, "If ye be risen with Christ, seek these things which are above, where Christ sitteth at the right hand of God; set your affections on things above, and not on things on the earth," Col. iii. 1, 2. If Christ our head be ascended, then we that are his members, must needs follow after him in our affections; Christ tells us, "Where our treasure is, there will our hearts be also," Matth. vi. 21. If Christ our treasure be ascended into heaven, our loves, our affections, our hearts will follow after him; and if our hearts be in heaven, no question but we ourselves, both souls and bodies shall at last ascend; when Christ ascended, we ascended virtually with him, now we ascend spiritually, and at last we shall ascend bodily, for he that ascended shall descend, and then "We shall meet him in the air, and so shall be ever with the Lord," 1 Thess. iv. 17. In the mean time to maintain our hope, let us ascend daily by faith and love; and this is our character that, Christ's ascension is truly ours.
2. If Christ's session be mine, then am I set down with Christ in heavenly places; I mean not bodily, but by faith, which faith makes it as sure to my soul, as if I had a foot already in heaven, "Faith is the substance of things hoped for, and the evidence of things not seen," Heb. xi. 1. By faith I now sit in heavenly places, in that I verily believe, I shall do it one day: my hope is now certain, in that I am as sure of that I look for, as I am of that I have already received; it is the common objection, we see it not, as the apostle saith of Christ, "We see not yet all things put under him," Heb. ii. 8, but he presently answers, "We see Jesus who was made a little lower than the angels, crowned with glory and honour," verse 9. And so we may be sure the thing is as good as done, for if he be above, all must come under; in like manner, we see not ourselves in present possession, but we see Christ crowned, and ourselves sitting with him virtually, and therefore at last we shall see ourselves actually crowned, and sitting together with Christ in heavenly places. In the mean time, faith takes possession of the kingdom of heaven; faith makes the soul even now to converse with God and Christ, and saints, and angels, "Faith lays hold upon eternal life," 1 Tim. vi. 19. It puts the soul as it were into heaven, and sets it down at the right hand of Christ; and this is our character that Christ's session is truly ours.
3. If Christ's Spirit be mine, and sent to me, then have I both the person, and train of the Spirit of Christ; it is the having the Spirit, and the working of the Spirit in me, that is my evidence of the Spirit's mission; I look upon this as the greatest question, and the weightiest, and most important case of conscience that can be propounded or known to us, viz. Whether the Spirit of Christ doth reside in us? Or whether we have a well grounded hope to say of ourselves that we have the indwelling of the Spirit of God? "Know ye not that ye are the temple of God (saith the apostle) and that the Spirit of God dwelleth in you?" 1 Cor. iii. 16. And again, "Know ye not that your bodies are the temples of the Holy Ghost?" 1 Cor. vi, 19. In this question, he seems to put it out of question, that true Christians should know, and in right temper do know that the Spirit of God dwells in them; if we know not this, we cannot know that we have any part in Christ; because the Holy Spirit is the principal bond of our union betwixt Christ and us; if we know not this, we cannot know that we are justified, for we have nothing to do with Christ's righteousness, by which we are justified, until by our spiritual union, Christ is made ours: if we know not this, we cannot know we are the adopted children of God, for it is the Spirit of adoption, whereby we cry in our hearts, Abba, Father, Rom. viii. 15. If we know not this, we cannot know that we are sanctified, for it is the Spirit which is the beginner and perfecter of our sanctification; if we know not this, we cannot know that our prayers are heard, for it is "the Spirit that helps our infirmities, and that makes intercession for us, with groanings which cannot be uttered," Rom. viii. 26. If we know not this, we cannot know whether we are in error or truth; or whither our religion which we profess be true, or false, for it is the Spirit who enlightens us, and teacheth us, and leadeth us into all truth, if we know not this, we cannot know our own comforts, for he is the only true comforter, from whom all sound comfort springs. Come then, and put ourselves to the trial; let us search whether we have the Spirit of Christ, which we may resolve if we will not deal deceitfully with our own heart by these following signs: --
(a) The Spirit of Christ is the Spirit of illumination, if he dwell in us he will enlighten our eves, reveal to us those saving truths of God as they are in Jesus; "but the Comforter which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things," John xiv. 26. "But ye have an unction from the Holy One, and ye know of all things," 1 John ii. 20. "But the anointing which ye have received of him, abideth in you, and you need not that any man teach you, but as the same anointing teacheth you of all things," ver. 27. And hence it is that this Holy Spirit is called "the Spirit of wisdom, and revelation, in the knowledge of God" Eph. i. 17.
(b). The Spirit of Christ is the Spirit of adoption, it brings our souls into that blessed estate, that we are the children of God; "Ye have not received the Spirit of bondage again to fear, but ye have received the Spirit of adoption, whereby ye cry Abba, Father," Rom. viii. 15. And "because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father," Gal. iv. 6.
(c). The Spirit of Christ is a Spirit of prayer, "I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and of supplication," Zech. xii. 10. Likewise, "the Spirit also helpeth our infirmities, for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us, with groanings which cannot be uttered," Rom. viii. 26 . It is not said that the Spirit teacheth us words, and fluent phrases, but it teacheth us to pray in the heart and Spirit with sighs and groans.
(d). The Spirit of Christ is a Spirit of sanctification; the apostle having told the Corinthians, that they had been notorious sinners, saith farther, That "they were washed and sanctified by the Spirit of God," 1 Cor. vi. 11. Hence the Holy Spirit is called the "Spirit of holiness," Rom. i. 4. Because he makes us holy, who were in ourselves corrupt and sinful. If we have this Spirit, it inclines our hearts to the things above, it mortifies our lusts, it brings us nearer unto God: the spirit therefore that is impure, and encourageth men in sin, and cries up carnal liberty, is certainly none of the Spirit of Christ; and by this one sign, many carnal pretenders of our times may be justly convicted.
(e). The Spirit of Christ is a Spirit of love, "God is love, and he that dwelleth in love, dweileth in God, and God in him," 1 John iv. 16 . As the Spirit is love, so it begets love in the hearts of his people, "The fruits of the Spirit, is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance," Gal. v. 22. All these graces are the fruits of the Spirit, but the first grace in the link is love: by his Spirit we are taught to love God, not only for his benefits, but in respect of his nature, for his goodness, mercy, justice, holiness, and all other his saving attributes; by his Spirit we are taught to love anything that hath but the stamp and image of God upon it: "But as touching brotherly love, ye need not that I write unto you, for ye yourselves are taught of God to love one another," 1 Thess. iv. 2, The most of the heretical spirits of these times, do hereby show that they have not the Spirit: their very religion lieth in railing at ministers, and reproaching those that are not in their way; this is far from the Spirit of love that is in God's children; certainly where there is malice, hatred, strife, bitter envyings, railings, revilings, for such kind of persons to lay claim to the Spirit of unity, it is a piece of impudent vanity, and a false suggestion from their own corrupt erring spirit, or from the spirit of error himself, who is an hater, reviler, and the accuser of the brethren.
(f). The Spirit of Christ is a leading Spirit, "As many as are led by the Spirit of God, they are the sons of God," Rom. viii. 14. But what is this leading of the Spirit? I answer, --
(i). It is a drawing of the soul Christ-ward, "Draw me, (saith the spouse) and we will ran after thee," Cant. i. 4. There must be a drawing of the soul in every duty to Jesus Christ, I say to Jesus Christ, for a man may be furnished with eminent gifts, and with suitable assistances in the laying out of these gifts from the Spirit, and yet he may be without the leadings of the Spirit; gifts exercised, cannot suppress corruptions in a man's own heart, and hence they that used their gifts are called workers of iniquity, Matth. vii. 23, gifts do not carry out the heart towards Christ, but graces do, "I will cause him to draw near, and he shall approach unto me, for who is this that engaged his heart to approach unto me, saith the Lord," Jer. xxx. 21.
(ii). It is a giving liberty to the soul to walk in the ways of Christ. "Where the Spirit of the Lord is, there is liberty," 2 Cor. iii. 17- I mean not a liberty to sin, but to duty, nor yet every liberty to duty; for a man may exercise himself in the external part of all duties, and yet be without the leadings of the Spirit; but I mean such a liberty as when a soul accounts it an high favour from the Lord, if he will but use them in any services for himself. When it finds more delectation in these than in any otherwise, "I have chosen the way of truth, (saith David) and therein is my delight," Psal. cxix. 34, 173, 174. And "I delight in the law of God after the inner man," (saith Paul,) Rom. vii. 22. "For the law of the Spirit of life in Jesus Christ hath made me free from the law of sin and death" Rom. viii. 2.
(iii). It is a corroboration or strengthening the soul against all those impediments that would hinder it in the ways of Christ; Israel is said to be "led by the Spirit of the Lord." And how did he lead them? But "by dividing the waters before them, and by keeping them that they should not stumble" Isa. lxiii. 11, 12, 13, 14. Many times God's holy ones are beset with temptations, they find their hearts full of deadness, hardness, unbelief, and all manner of distempers; now if at such a time the mountains have been made plains, if at such a time corruptions have been borne down, and their hearts have been let out towards Christ, certainly these are the leadings of the Spirit, "If ye through the Spirit do mortify the deeds of the body ye shall live; for as many as are led by the Spirit of God, are the sons of God," Rom. viii. 13, 14. The particle "for," argues mortification to appertain unto the leadings of the Spirit. There is in the saints a constant opposition between the works of the flesh and the works of the Spirit: now when the works of the flesh are kept underneath, and prevailed against, then a soul enjoyeth the leadings of the Spirit, Gal. v. 17, 18. I know such oppositions are not in any but the saints: carnal men would wonder that any should complain for want of strength unto duties; why they can easily come up to them, and be in the exercise of them; but alas! this ariseth either from Satan's not molesting them in the performance of duty, because they look not beyond the external part of it; or from their own insensibleness of the working of corruption, when yet it doth act: only a gracious heart findeth, that if it be not strengthened by a power beyond its own, it cannot act any grace, or perform any duty as acceptable to God; and hence the apostle prays, "That they might be strengthened with flight by the Spirit in the inner man," Eph. iii. l6.
(iv). It is an enabling of the soul to act in gospel duties for gospel ends: when the Spirit leads, the soul never aims at self-advancement, it never looks at its own name and glory, as they did in Matth. vi. 1, 5. But it eyes in all its actings the mortification and corruption, and the attainment of communion with God and Christ, and the increase of all grace, faith, love, patience, meekness, self-denial, etc. Or, if it seeks for outward mercies, it seeks them in a subordination to these, and in a way of subserviency to the interest and designs of Christ; in all things whether outward or inward, it seeks the glory of God as its ultimate end. And, in these particulars, consists the leadings of the Spirit of Christ.
(g). The Spirit of Christ is a witnessing Spirit, "The Spirit itself beareth witness with our spirit, that we are the children of God," Rom viii. 1 6 . "And every one that believeth hath the witness within himself," 1 John v. 10. But of these two questions. Firstly, What is this witnessing work of the Spirit? Secondly, How doth the Spirit thus witness?
For the First, What is this witnessing work of the Spirit? I answer;
(i). In general, witnessing is a giving in some evidence upon our knowledge how the matter in question standeth, that thereby others may be ascertained of the truth of the thing, "At the mouth of two or three witnesses shall the matter be established," Deut. xix. 15. These words Christ cited, and said, "It is written in your law that the testimony of two men is true," John viii. 17. Not but that it was certain in itself before, but that now by the testimony of two, it is rendered certain unto those that question the same, this is witnessing.
(ii). In special, the witnessing of the Spirit is an office of the Spirit, whereby it works the soul into a knowledge, persuasion, or conclusion of its acceptation into favour with God in Christ. Now the Spirit witnesseth either objectively, or efficiently.
- Objectively, When it only affords such special operations as have an aptitude to ascertain the soul, but do not ascertain: thus many a time the Spirit comes and brings in such and such assertions or affirmations of our adoption, as if they were duly observed, might manifest the same; but we overlook these evidences, we will not hear what the Spirit speaks to us, "We speak that we know, (saith Christ) and testify that we have seen, but ye receive not our witness," John iii. 11. So may the Spirit complain, "I have testified to you that which I know, I have said that, ye were children of God, but ye have not received my witness." Doubtless it is a sinful neglect not to yield attention unto the voice of the Spirit, and yet the Spirit in this way may be resisted.
- Efficiently, and if the Spirit witness thus, it cannot be resisted; in this way the Spirit causeth the soul to conclude of its adoption by its speaking to it: this is not only the assertions or affirmations of our adoption, but the assurances of our souls, that we are adopted, "I am persuaded," (saith the apostle,) Rom. viii. 38. And "I know that my Redeemer liveth," saith Job, Job. xix. 25. And "hereby we know that he abideth in us, by the Spirit which he hath given us," 1 John iii. 24.
For the Second, How doth the Spirit thus witness? I answer; (i). Immediately, and (ii). Mediately.
(i). Immediately:
Concerning the immediate testimony of the Spirit, there is some controversy: Antinomians would have no other testimony but this: all other evidences (say they) are deceiving evidences; or if not deceiving, yet to make use of them, it were but to light a candle to the sun; for what are the graces of the Spirit in comparison of the Spirit's own testimony? And it may be the running into this extreme, hath caused others absolutely to deny any such testimony; or, at least, to say, "For these enthusiasms or inspirations, let them boast of them that have them, we know no such thing." Methinks a middle betwixt both these (as it is proved by others) is most consonant to truth; for neither can I reject the graces of sanctification from being grounds of our assurance; neither dare I deny but there is something of the work of the Spirit's testimony, which is an immediate work. Let us hear what others say of it. --
- Certainly there is a work wherein the Spirit (Ford of the Spirit.) acts, as in illumination, and infusion of good motions into us, wherein by a secret influence upon the heart, he quiets and calms the troubled soul, concerning its condition by his own immediate power, without any grounds from scripture without, or graces within.
- There is a threefold work of the Spirit (Caryl on Job, chap. x.);
- To convey and plant grace in the soul.
- To act and help us to exercise the graces which are planted there.
- To shine upon and enlighten those graces; and this the Spirit fulfils two ways;
- By arguments and inferences, which is a mediate work.
- By presence and influence, which is an immediate work; this the apostle calls "witness bearing, there are three that bear witness in earth, the spirit, and water, and blood," 1 John v. 8. The Spirit brings in the witness of water and blood, which is his mediate work, but besides and above these, he gives a distinct witness of his own, which is his immediate work, is in a way of peculiarity and transcendency, "called the witness of the Spirit." As it is with the motions of the Spirit; many a time the Spirit excites a man to such or such duties, by laying his hand immediately upon the heart, and thereby inclining it to obey those motions; so in this case, when a poor soul sits in darkness and sees no light, sometimes upon a sudden, it is, as it were, taken up into the third heaven: and this is in such a way, that though the spirit of a man really believes it, and is immediately calm by it, yet it cannot tell how it came to pass.
- There is a testimony of the Spirit (Bolton's Direct. for a comfortable walking with God.), which sometimes the Spirit may suggest and testify to the sanctified conscience with a secret still heart-ravishing voice, thus, or in the like manner, "Thou art the child of God; thou art in the number of those that shall be saved; thou shalt inherit everlasting life," and that as certainly and comfortably, as if that angel should say to thee, as he did to Daniel, "Greatly beloved." Mighty and remarkable was the work of the Spirit this way, upon the heart of that noble martyr, Robert Glover, upon the first sight and representation of the stake, when he cried, "He is come, he is come." Such an immediate springing of the Spirit was in the heart of Mr Peacock, who after many days of extremest horror, professed, "The joy which he felt was incredible." Such an immediate work was upon the heart of Mrs Brettergh, who after the return of her beloved, suddenly cried out, "How wonderful! how wonderful! how wonderful are thy mercies O Lord! O the joys, the joys, the joys that now I feel in my soul!" We feel and acknowledge by daily experience, that Satan doth immediately inject, and shall not the blessed Spirit after his holy and heavenly manner immediately also suggest sometimes.
- "As there is in the eye 'lumen inatum,' a certain inbred light, to make the eye see lights and colours without: and as there is in the ear 'aer internus,' a certain
inbred sound and air, to make it discern the sounds that are without; so is there in a gracious heart, a new nature, an habitual instinct of heaven to discern the
consolations of God's Spirit, immediately testifying that we are the sons of God; there are some secret and inexpressible lineaments of the Father's countenance in
the child, that the renewed soul at first blush knows and owns it (Rutherford on John xii p. 100.). But for fear of mistakes in this case, observe we these rules:
- That although the Spirit may immediately testify without any express or formal application of a word, yet he never testifies but according to the word. If a man that never felt sin a burden, that throws away duties of religion, that never prays, reads, hears, or meditates, shall say that he is filled with joy, peace, and the assurance of God's word, it is certain the holy Spirit is not the author of this, because the promise of peace belongs to none of this stamp; see Matt. xi. 28. Isa. lvii. 15. Mal. iii. 4, 5, 6, 7, 8.
- That ordinarily the Spirit brings in his testimony either in duty or after duty, "I have seen his ways, and I will heal him, I will lead him also, and restore comforts to him and to his mourners; I create the fruit of the lips, peace, peace to him that is far off, and to him that Is near, saith the Lord, and I will heal him," Isa. lvii. 18, 19. I .know there may be a case of grievous temptations, and at such a time the Spirit of God may come in by a sudden irradiation, and cheer the soul wonderfully, though it knows not how; yet usually the Spirit brings in his testimony either in duty, or not long after duty.
- That such testimonies of the Spirit, beget only an actual assurance during the present exigency, or in order to some present design that God is working thereby; these are extraordinary dainties, that God will not have us feed constantly upon; a gleam of light in a dark winter night, when a man cannot coast the country, and discern his way by those marks which direct him at other times; or as a lightning from a thunder cloud, that comes just in a moment, when a man is stepping into a pit that would swallow him up; now a traveller will not depend always upon such guides, but rather he will choose to travel by day, and learn out such way-marks as may be standing assurances to him, that he is in the way.
(ii). And therefore, Mediately:
The Spirit witnesseth mediately; that either without or with argumentation, but both from the word.
- Without argumentation, and that is, when the Spirit applies some suitable word to the soul, and without more ado, enables the soul to close with that suitable word. As for instance thou art burdened for sin, and thou hast prayed earnestly for pardon of sin, and even then a secret whisper of the Spirit, casts that word into thy heart, "I will heal thy backslidings, and love thee freely," Hos. xiv. 4. Or, such a voice as that, "Come unto me all ye that labour, and are heavy laden, and I will give you rest," Matt. xi. 28. Now this is a direct testimony; only I dare not leave it without a caution. Some can relate extraordinary passages of providence, attending the coming in of such and such a word, as that they did not know there was any such scripture, nor did they know where it was, and yet in opening the book, it was the very first place their eye was cast upon, or they wanted a book, and in the use of some other means, unexpectedly a word was spoken or remembered, so pat to the case, as if it had been a very message from heaven: certainly the Spirit's hinting in of words thus, is very observable; yet a bare giving in of a word, is no warrant that it comes from the Spirit, unless the soul come up to some end which the word itself pointeth at; there must not only be a word, but a closing with the word, an improving of the word for the ends it aimeth at; as quickening, comforting, supporting, acting of some graces, or such like; and by this we may know that the testimony is true, and proceeds from the Spirit of God.
- With argumentation, and that is when the Spirit brings in the testimony of blood and water; I may call it a testimony of faith, and other graces of the Spirit, written in our hearts, and brought out by the Spirit in a way of argument, as thus, "He that believeth hath everlasting life," but I believe, Ergo. The first proposition is the gospel, and in this way it is the first work of the Spirit to open cur eyes for the understanding thereof. The second proposition is thy case, or my case; and here the Spirit enlightens the soul to see itself under that condition, "but I believe." Indeed many times this is not so easily done, and therefore the Spirit doth elicit and draw forth the soul to an assent by a farther evidence of argument. "True saith the soul he that believes hath everlasting life, but I am none of those believers, and therefore what doth this promise concern such an unbelieving wretch as I am?" In this case, now the Spirit's work is longer or shorter, even as he pleaseth; if it will be no better, the Spirit is fain to produce some other proofs of scripture as evidence faith in the subjects of whom it is: such as purifying the heart, love to God, his ways, his people, etc. And possibly it goes farther yet, and proves those graces to be in the soul by farther marks. I know some object, if the Spirit says thou art a believer, because thou hast love, the soul may doubt still whether it hath love or no; and if the Spirit say, thou hast love because thou delightest in God's commandments, the question may be still, whether that delight be sincere, or counterfeit, pure or mixed; and therefore say they, "There can be no judgment of a man's justification by his sanctification; or, of his sanctification, by the operation of particular graces.
I answer it is true, that whilst I endeavour to discover these graces merely by reason, they may be still subject to question, and so they can make no firm assurance; but in the soul that is graciously assured this way, the Spirit of God rests the heart upon an 'ultimum quod sic:' he convinceth the soul by that which is most visible in him, and so stops the mouth of cavilling reason, from perplexing the question any more. Indeed it is fine skill to know whether a true assurance be merely rational, or from the witness of the Spirit of God; whether it be wrought out of a man's own brain, or wrought into his heart by the Holy Ghost. Now in some cases we may discern it, as thus; the assurance that the Spirit gives, doth sometimes surprise a man unexpectedly, at unawares, as it may be in a sermon that he came accidentally unto, or in a scripture that I cast a transient glancing eye upon: but thus doth not reason. Again the assurance that the Spirit gives, maintains a soul in a way of reliance and dependence, when it sees no reason why he should do so; or it may be when he sees a reason why it should not be so; as it is said of Abraham in another case, "that he believed in hope against hope," Rom. iv. 18. Faith told him there was hope, that he should be the father of many nations, when reason told him there was none: again, the assurance that the Spirit gives, is attended with an high esteem of prayer, duties, ordinances, and in the issue of (which is the most principal sure mark) it purifies the soul that hath it, "He that hath this hope purifieth himself, even as he is pure," 1 John iii. 3. He is ever washing himself from sin, and watching against sin, and taking all possible care to keep himself pure and unspotted in this present evil world; it keeps the soul humble, and lowly, it being impossible that such a testimony of the Spirit, and so intimate a converse with God, and the light of his countenance should not reflect low thoughts upon a man's self, concerning himself; such a man cannot but say, "Lord, what am I, that thou hast brought me hitherto? What, for such a peevish, unbelieving, impatient soul as mine is, to be carried in thy arms, and cheered with thy smiles, and to enjoy the comforts of thy Spirit? Oh! what a wonderful, merciful, gracious God have I?"
Yet in all this, I exclude not the Spirit, in drawing a rational evidence from scriptures; certainly the Spirit helps in a general way, by making use of our reason, only it elevates and improves our reason to a farther assurance by a supernatural assistance, as in prayer, and in preaching of the word, there may be a common assistance of the Spirit of God, but there is another kind of praying and preaching by the Spirit, which the scripture often speaks of and calls the spirit of supplication, and the demonstration of the Spirit; and that is not performed by a common or general, but by a special and particular assistance of the Spirit of God; so there is a twofold influence of the Spirit in putting forth acts of assurance in the heart, even of a godly and sound Christian; the very same man may act assurance, sometimes rationally, and sometimes spiritually; in the former the Spirit acts too, but in a common way, only in the latter, is the supernatural, special assistance which peculiarly is said to be the witness of the Spirit. I speak not against rational evidences, only it concerns us to apply ourselves to the Spirit, to superadd his testimony. O let us not so content ourselves with rational evidences! but that we labour to elevate the evidence of reason into a testimony of the holy Spirit of God. To wind up all I have said.
O my soul! try now the hope of the Spirit's indwelling by these several signs: art thou enlightened savingly in the knowledge of God, and of Christ? Art thou a child of God, one of his adopted sons, for whom he hath reserved the inheritance? Hast thou a spirit of grace and supplication? A spirit of sanctification? A spirit of love? Art thou led by the Spirit? Dost thou feel the drawings of thy soul in every duty to Jesus Christ? Dost thou feel liberty, or delight in thy soul to walk in the way of his commandments? Dost thou feel any strength to come in against thy corruptions? Dost thou feel the Spirit's help to act in gospel-duties for gospel-ends? Hast thou ever had the immediate testimony of the Spirit? Or, if not so, hast thou ever had the mediate testimony of the Spirit without any argumentation? Hast thou unexpectedly dipt and lighted on some place of scripture that hath satisfied thy soul, as with marrow and fatness? Or, if not so neither, hast thou the mediate testimony of the Spirit with argumentation? Canst thou argue thus? "He that believes shall be saved, but I believe, therefore I shall be saved." Or, if any doubt be made of the assumption, Canst thou prove it by such other graces as accompany faith, and are the fruits of faith? Canst thou say by the help of the Spirit, and shining of the Spirit, that these, and these graces are in me, and have been acted by me: yea, "I do love God and Christ, do I repent of my sins," etc. Surely then thy hope is well grounded, thou hast the indwelling of the Spirit; it is thine, even thine.