I Have perused this Discourse, entitled, Honey out of the Rock, and find it (answerable to the Title) full both of strength and sweetness, and therefore do approve the publishing of it in Print.  
April 19 1644. Joseph Caryl.   

HONEY OUT OF THE ROCK, OR, GOD'S METHOD IN GIVING THE SWEETEST Comforts in sharpest Combats.  
Chief intended, As Spiritual Plunder for Plundered Believers.  Judges 14.14. 
Out of the eater came forth meat.  Hebr. 10.34. 
And took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.  
LONDON: Printed by Francis Neile for Henry Overton in Popes-Head Alley. 1644.   

TO ALL THE PERSECUTED Members of jesus Christ, especially the Exiles, and Plundered, of Bristol, Exeter, Westchester, Oxford, and elsewhere in these bleeding Kingdoms of England and Ireland.  
Right precious in the Lord,  
IT is hard to say whether would first have devoured the persecuted Saints in the Primitive times; either the depth of their misery, or the weight of their glory; had not the Almighty enlarged their capacity to bear the one as well as the other, and therefore (not doubting the Father of mercies continued dispensations towards you (afflicted for his sake) in a way of like abounding consolations) your poor brethren (not yet honoured as yourselves to suffer for Christ) do look upon you, they know not whether, with more compassion, or holy emulation, 'tis true, your outward condition hath a sad aspect to the eye of reason, you are driven from the creature; but it is to the Creator, from the lower to the upper springs, from the stream to the fountain, is this misery? before your troubles, you had your ordinary commons with your fellow-beleevers, but now, your daily food is choice morsels, your ordinary liquids; waters of life, and superlative refections (Benjamins' mess) your daily share, the love of God, the power of Christ, the Spirit of glory, the care of Angels, the prayers of Saints are all upon the wing for your present welfare, is this misery? the Summum bonum (the great inquiry of this blind world searching for it in all abundancy of outward glory) is found by you; and you by it sitting in sackcloth and ashes; is this misery, your earth is dissolved before your bodies, and your heaven prevents you before your time, your joys are immediate, you reap without sowing? you feed on the kernels and break not the shells, you rest from your labours, the vision of God, the blood of Christ, the joy of the spirit, the food of Angels, are not these your daily repast? is this misery? dearest brethren, it is my ambition to be your unworthy servitor in your present supports, whereby, if I can but help on your joy, and insinuate myself among the number of your benefactors and share with them in your daily requests at the throne of grace, it will be a double reward unto him who is (unworthy to be mentioned with the meanest of you all)  
J. P.   

Hony out of the Rock.  
Holiness is the object of man's hatred and God's love, and in what subject soever it be found, it produceth the contrary effects of love and hatred from God and man: there is not one thing wherein wretched man more contends with his maker, then about the peace and trouble, joy and sorrow, life and death of the Saints of God, this the Apostle speaks of, 2 Cor. 4.8, 9 We are troubled on every side, but not distressed, perplexed but not in despair, persecuted but not forsaken, cast down but not destroyed. And Christ expressly affirmeth, that in the world they should have trouble, but in him, peace. Joh. 16.33. The great contention between Michael and the Devil is not now about the body of Moses, as of old, Judas vers. 9 but the body of Christ, viz. his Church, Revel. 12.6. whose habitation though it be in the wilderness, and mountains of Lebanon, and Amana, Shenir and Hermon, the Lion's dens, and mountains of the Leopards. Song 4.8. yet even there is she leaning upon her beloved: Chap. 8.5. and there hath God prepared a place for her where she is fed and supported, Revel. 12.16. where he maketh peace her borders, and filleth her with the finest of the wheat. Psal. 147.14. and with honey out of the rock. Psal. 81.16. Extracts of spirits are most vigorous, how much more the Spirit of spirits? which is a believers recovery in fainting fits, and therefore the subject matter of our present discourse shall be this.  
The Spirit of Christ is unto believers the sweetest comforts in their sharpest combats.  
In which Proposition, two things are considerable. First, that God hath given unto his Saints the Spirit of his Son. Secondly, that this Spirit yields forth the sweetest comforts in the sharpest trials.  
The ●oynt confirmation, prosecution and application whereof shall be endeavoured in the solution of these Questions.  

First, why God gives unto his people the Spirit of Christ.  
Secondly, how the Spirit of Christ doth comfort believers in evil times.  
Thirdly, how the Spirit of Christ may be discerned from the Spirit of delusion   
First, why God gives unto his people the Spirit of his Son.  
Answ. First, God gives the Spirit of his Son unto Believers, that so they may be made like unto his Son. Christ is the express image of God, and the Saints are the express image of Christ, if you will know what God is, study Christ, there you may read his infinite justice, mercy, love, truth, and goodness, if you will know what Christ was here in the world, study the Saints, viz. Quatenus, Saints, there you may read the holiness, meekness, humility, patience, love, gentlenesse●, with the like glorious perfection of Jesus Christ, Psal. 45.7. God is said to anoint Christ with the oil of gladness above his fellows. This is spoken of the Spirit, which in many places of Scripture is compared to oil, 1. John 2.27. and elsewhere, and the anointing oil under the Law consisting of many sweet spices, Exodus 35.8. did typify the pouring out of the Spirit under the Gospel, consisting of many sweet and precious graces and fruits thereof, and this is called the oil of gladness to denote the cheering property of the Spirit of Christ, which is as ointment, Pro. 27.8. to rejoice the heart, and with this was Christ anointed above his fellows, that is in respect of measure, 3. John 34. but not in respect of kind, the Saints having received it of his fullness, Joh. 1.16. it pleased the Father that in him all fullness should dwell, 1. Col. 19 but yet that this fullness poured forth upon the head should reach even unto the skirts of his garments, Psal. 133.2. the Saints are called Christ's fellows, God hath given them fellowship with Christ in the same inheritance, Rom. 8.17. and therefore in the same Spirit Gal. 4.6. God's design was to make his Elect like his Son, and in him like himself, we shall be like unto Christ in glory, John 3.2. and we must be made like him in grace, even pure as he is pure, verse 3. the Spirit of Christ stamps the image of his Son upon us, looking upon and beholding the glory of the Lord we are changed into the same image from glory to glory, even as by the Spirit of the Lord, 2. Cor. 3.18. that is, the first reason, God gives the Spirit of his son to conform us to the similitude of his Son.  
Secondly, God gives his people the Spirit of his Son which is the fruit of his death and intercession, that we may be fully convinced of all the glorious perfections and fruits of the death and merits of Jesus Christ, God hath convinced us of the perfection of his love by sending his Son into the world, John 3.16. God so loved the world, that he gave his Son, if you will measure his love, measure the gift, but both the one and the other is infinite; Christ was the ensuring earnest of his love, having given him, he will surely give all things with him. Rom. 8.32.  
Now as Christ is an assuring testimony of the perfection of God's love, so the gift of the Spirit is an assuring testimony of the perfection of Christ's merits, and therefore it is called the earnest of our inheritance, until the redemption of the purchased possession, 1. Ephes. 14. greater is Christ then all other fruits of God's love, and greater is the Spirit, than all other fruits of Christ's merits: as all the fruits of God's love are entailed unto the person of Christ; so all the fruits of Christ's death are entailed unto the Spirit of Christ: he that hath Christ need not question whether God will give any other fruit of his love: so he that hath the Spirit, need not question any other fruit of Christ's merits; his Justification, Sanctification, Adoption, Grace, and Glory will follow. God would not have us doubt of his love, and therefore he hath given us the person of his Son; neither would he have us doubt of the fruit of Christ's merits, and therefore hath he given us the Spirit of his Son, the very gift of Christ being understood doth convince of the love of God; and yet Christ in his person did also preach the love of God; so the very gift of the Spirit doth convince of the merits of Christ, and yet this Spirit doth preach and declare the perfection of Christ's merits. None in the world could be convinced of the love of God, except Christ had preached it unto him; so none in the world can be convinced of the merits of Christ, except this Spirit doth show it and preach it unto him. Christ did bear witness of the truth of God's love, and his witness is true, John 5.31. and it is the Spirit that beareth witness unto Christ's blood, and this Spirit is truth, 1. John 5.6. What ever God gives, and not his Son, there is no testimony of God's love; so what ever the soul hath and not the Spirit, there is no conviction of the merits of Christ, though the Word speaks peace, and the Prophets of God speaks peace, and all the people of God speaks peace: yet the soul cannot hear it except God, viz. by his Spirit cause it to hear the voice of joy and gladness, Psal. 51.8.  
Thirdly, God gives the Spirit of his Son unto his Saints to fit them for glory, God doth not love disproportion: when he made a woman for man, he made her a meet help, 1. Genesis 18. When God sent Christ for the work of Redemption, he fitted him. A body hast thou prepared or fitted, Heb. 10.5. So God intending his Elect for glory, he makes them meet to be partakers of the inheritance of the Saints in light, 1. Col. 12. and to sit together in heavenly places in Christ Jesus, 2. Ephes. 6. and this meetness is by the Spirit: for the Elect of God are chosen to salvation through the sanctification of the Spirit, and belief of the Truth, 2. Thess. 2.13. who living in the Spirit, and walking in the Spirit, wait through the Spirit for the righteousness of Faith, viz. the end thereof which is the salvation of their souls, Gal. 5.5. no unclean thing shall enter into the Kingdom of God, Revel. 22.15. but the Saints shall, therefore are they washed, and sanctified, and just fied in the Name of the Lord Jesus, and by the Spirit of ou● God, 1. Cor. 6.11. The Sacrifices and all the appurtenances thereof under the Law were to be sanctified and set apart, and the Priests that were to enter into the holy place were sanctified and chosen from the world for that purpose; and this sanctification was tipified by the anointing oil sprinkled upon Aaron, Exod. 29.21. So the Saints of God are sanctified, chosen, or separated out of the world, being made spiritual Kings and Priests unto God, and appointed to come into that holy place, even the place of glory wherein dwelleth righteousness, to give glory and honour and thanks to him that sitteth upon the Throne that liveth for ever and ever. Revel. 4.9. which sanctification consisteth in the pouring forth of the Spirit compared to oil, 1. John 2.27. upon the Saints, and thereby fitting them for glory.  
Lastly, God gives his people the Spirit of his Son, that so they may be enabled to do and suffer his will in an acceptable manner, God is a Spirit, and will be worshipped in Spirit, 4. John 23. he requireth that we should pray in the Spirit, and sing in the Spirit, 1. Cor. 14.15. that we should walk in the Spirit, and live in the Spirit, Gal. 5.25. that we should do every thing from a spiritual principle, according to a spiritual rule with reference unto a spiritual end. God is not a hard Master requiring to reap where he did not sow, exacting a tale of brick and give no straw; but that they may do the will of God in an acceptable manner, he gives his Spirit unto all his Saints: the Apostle saith, that through Christ we have access by one Spirit unto the Father, 2. Ephes. 18. through Christ, viz. the blood of Christ we are brought into this grace, and by the Spirit we are enabled to improve this grace, viz. in all spiritual services, so that God gives them his Spirit that so they may be enabled to offer up spiritual sacrifices acceptable unto God by Jesus Christ, 1. Pet. 2.5. And so likewise for passive obedience, he hath given them his Spirit, that with comfort and spiritual joy and consolation they may undergo that hard work of bearing the cross, which leadeth me to the solution of the second general Question: Namely, how the Spirit doth comfort believers in evil times.  
How doth the Spirit of Christ support Believers in evil times?  
Answ. First, by his own natural genuine and proper strength and influence, 1. John 4 4. You are of God little children, and have overcome the world, because greater is he that is in you then he that is in the world: the Saints of God are as little children in meekness, humility, singleness of heart, simplicity of mind, freedom from envy, dependence upon God; and though little children, yet able to grapple with, and overcome the whole world, how so? because they are of God, (viz.) of his ancient love, and the birth of his Gospel.  
Secondly, because God is in them, (viz.) by his Spirit, and greater is he that is in them (viz.) to support, to comfort, to encourage, to preserve, than he, (viz.) Satan, the prince of the power of the air, the spirit that now worketh in the children of disobedience, Ephes. 2.2. that is in the world, (viz.) carnal and wicked men, to cast down, to grieve, to discourage, to destroy. We have another Scripture for this in the third to the Ephes. 4.16. I how my knee to the Father of our Lord Jesus Christ, that he would grant you according to the riches of his glory to be strengthened with might by his Spirit in the inner man, this our God grants unto believers, first, because he is the Father of our Lord Jesus Christ, and in him their Father, and so interressed in the same power by which he was strengthened in the inner man, in the days of his flesh, and sufferings upon earth. Secondly, because it is according to (or falling in with) the riches of his glory, (viz.) the glory of his grace by which he hath the revenues of his glory coming in even in the highest degree, Luke 2.14. and whereof there are riches, even treasures wherein he hath abounded towards them: Ephes. 1.8. Thirdly, because this is the joint request of all the Saints in each others behalf, I, viz. Paul, how my knee, viz. in prayer, unto the Father of our Lord Jesus Christ, that he would grant you, etc. the person of the Lord Jesus Christ intercedes in heaven for all his Saints, Hebr. 7.25. and the Spirit of our Lord Jesus Christ intercedes in the earth for the same Saints, Rom. 8.27. and the Father heareth him (who did his will) interceding both by his blood and Spirit in heaven and earth. Joh. 9.31. this is that divine nature, 2 Pet. 1.4. and that power of God, 1 Pet. 1.5. whereby the Saints are kept against all their discouragements even unto salvation: this is that whereby the Saints are comforted in all their tribulation, 2 Cor. 1.4. and whereby their consolations do abound in them beyond the abounding of their afflictions, vers. 5. it is the Spirit of comfort called the Comforter, Joh. 14.16. which shall be as a continual stream or waters of life in the bowels of the Saints, to refresh and cheer them in all their losses and troubles of this life, the comforts whereof the Spouse of Christ prayeth for, Cant. 2.5. Stay me with flagons, and comfort me with apples, for I am sick of love: all the troubles, sorrows and afflictions of the Saints are sicknesses of love, as they are from God, they proceed from love, are steered by love, love is the root, and rule, and end of all: as they proceed from man, they are because of their love to God, therefore in all their afflictions they may be said to be sick of love. What is her prayer? why stay me with thy flagons, and comfort me with thy apples, with thy flagons, viz. of wine, which cheereth the heart, Prov. 31.6. Comfort me with thy apples, viz. the glorious fruits of Jesus Christ the tree of life, under whose shadow the Saints do sit with great delight, and whose fruit is pleasant unto their taste: vers. 2. what are all these expressions but the setting forth of those sweet Consolations of the Spirit of Jesus Christ supporting their hearts in evil times. This is that whereof the Church reports, Cant. 2.6. His left hand is under my head, and his right hand doth embrace me. See here the Church's posture in the time of her trouble is lying in the bosom of her beloved; grasping her like a tender husband between his arms, Jesus Christ hath bosom consolations for his sick Saints, watens of life for fainting fits, Manna is reserved for the wilderness, and the best wine when all is spent; when all forsake, the Lord stands by: he is light in darbuesse, Psal. 112.4. Act. 12.7. and man's casting into dungeons, is but Christ bringing into his banqueting house, where his banner over them is love, his left hand is under them, and his right handimbraceth them. Christ hath left hand mercies, viz. the comforts of this lift which though they be contracted within a small bulk, even into a little oil in a cruse, 2 King. 4.2. five barley leaves and two fishes for five thousand, Joh. 6.9. that is a poor something next to nothing to support and maintain a great charge, why this is Christ's left hand, and yet this shall be sufficient, if he puts but the efficacy of even his left hand it shall be enough: but his right hand mercies are most high and spiritual; and when the Lord doth any thing with his right hand he doth it most dextereously even unto perfection, as appears if you look Psal. 60.5. That thy beloved may be delivered save with thy right hand. And so Psal. 20.6. 45.4. etc. So when God embraceth or comforteth with his right hand, he doth it so as none can discourage: when all secondary means of comfort are gone, the Lord Jesus doth then comfort most immediately, and therefore most perfectly: for whatsoever God doth without secondary causes always are without imperfection. When he made all things at first coming immediately from between his hands, behold all were very good, so it is in his immediate consolations: Hence it is we read of joy unspeakable and glorious, 1 Pet. 1.8. even in the time of heaviness through many temptations, vers. 6. thus Jesus Christ, viz. by his Spirit, becomes a hiding place from the wind, and a refuge from the tempest, as rivers of water in a dry place, and the shadow of a great rock in a weary land: Isa. 32.2. Jesus Christ is a suitable good unto all his people, and what he is he makes good unto his people by his Spirit. So that as Eliiah stretched himself upon the dead child, 1 King. 17.21. and the soul of the child came unto him again, and he revived: so when the Saints are as it were killed and slain at the first encounter with troubles and persecutions, and losses of all their comforts, why then doth the Lord Jesus Christ by his Spirit as it were stretch forth himself over them, and then their life, and joy, and peace returns again, yea like unto that of the resurrection after death in that perfection, that the weak flesh is scarce able to bear it, Comforts indeed suitable unto glorified Saints. Thus the Spirit cheers and comforts the hearts of the Saints by his natural, genuine, and proper strength and influence, the Spirit of God being in itself a Spirit of comfort.  
Secondly, the Spirit cheers the hearts of believers in evil times, by presenting God in Jesus Christ as a dear and loving Father unto them, a most sweet and glorious vision, and assurance whereof (for the most part) he vouchsafeth unto them in the days of their trouble. When Jesus Christ was to leave the world (whose absence was the sorrow of the hearts of his Disciples: Joh. 14.1.) he comforts them by telling them, that he was going to his Father and their Father, to his God and their God. And Philip looked upon this as a sufficient means to stay the heart, Lord, saith he, show us the Father and it sufficeth: ver. 8. it cannot suffice that God is a Father, except he be a revealed Father, show us the Father. And as no man cometh unto the Father but by Christ, so no man hath seen the Father but the Son, and he unto whom he will reveal him. Therefore, saith he, Lord, show us the Father, and this he doth by the witness of his Spirit, Rom 8.16. The Spirit itself beareth witness with our spirits that we are the sons of God, and this he doth chief in a suffering condition, for so the next verse showeth, If so be we suffer with him, we shall also be glorified with him. The bowels of parents yearn towards their sick children, and the sweetest language and most tender expressions of their affections are then little enough: Luke 15. The Prodigal had more serious thoughts of his father when all was gone, than it seems he had when he first received his portion: and so the Saints have the sweetest thoughts of their heavenly Father in the saddest times. When Abraham had bound Isaac, and was ready to slay him, Gen. 22. yet the child could look him in the face and cry out, my father, ver. 7. And his father could as tenderly and with as yearning bowels as ever he spoke with all in all his life reply, Here am I my son: v. 8. So when the Saints of God seems as it were to be bound to be sacrificed unto the good will of God in suffering, yet they can look in the face of God, and cry out Father, and hear the voice of God by his Spirit answering, here am I my children. The Spirit of God worketh a threefold conviction in the hearts of his people in the times of their suffering from this dear and sweet relation.  
First, that he will correct in measure. Jer. 30.11. What ever I do, saith God, to other Nations, I will not make a full end of thee, but I will correct thee in measure, the Lord poureth forth his fury upon the heathen, but corrects his people in judgement and not in anger. Jer. 10.24, 25. he corrects in measure in respect of the matter of the afflictions, he will visit the transgressions of his people with the rod of a father, and their iniquity with stripes. Psal. 89.32. but he will break the wicked with a rod of iron, and dash them in pieces like a potter's vessel. Psal. 2.9. Secondly, he corrects in measure in respect of time, O my people that dwellest in Zion (saith God) be not afraid of the Assyrian, he shall smite thee with a rod, and shall lift up his staff against thee after the manner of Egypt, for yet a little while and the indignation shall cease, and mine anger even in their destruction: viz. of the Assyrian. Isa. 10.24.25. Heaviness may endure for a night, but joy shall come in the morning. Psal. 30.5. His anger endureth but for a moment, in his favour is life, even in the perfection both of happiness and duration, the Spirit of God convinceth the soul, that yet but a little while, he that shall come will come, and will not carry. Hebr. 10.37. that what God doth in afflicting, he will do it in measure, that God is faithful, who will not suffer his to be tempted above what they are able to bear (that is, in respect of the matter of their suffering) but will with the temptation make a way to escape: there is measure of time. 1 Cor. 10.13.  
Secondly, the Spirit convinceth that God as a Father doth afflict them in love, not in passion, for their good; not simply his own will, the Apostle calls for submission unto the will of God in chastising us from that consideration, Heb. 12.9.10, etc. Our natural father's chastened us after their own pleasure; but God for our profit, that we might be partakers of his holiness, etc. Wherefore lift up the hands that hang down, and the feeble knees, verse 12. the Spirit convinceth, Rom. 8.28. that all things shall work together for the best, that out of the eater shall come meat, and out of the strong shall come sweet, that God will smite this rock, viz. of hardship and trouble, and sweet waters shall issue there from, and that he will make this wilderness, viz. barren conditions in respect of ontward comforts like the garden of Eden, in respect of divine and spiritual Consolations, that blessed is the man whom he chasteneth, Psal. 94.12. that it is good for him that he is afflicted, and that God will make it a mercy unto him in the latter end, and that he shall cordially and not complementally bless the Lord for that suffering condition, and the sweet experiments of his love therein, that bowels of love directs the rod, and infinite goodness guides the hand.  
Thirdly, the Spirit of God persuadeth that God as a father will but discipline him by afflictions, and thereby make him meet for his inheritance, an ingenuous believer is not satisfied, that glory is purchased for him by the sufferings of Christ; but is willing also to be made meet for that inheritance by his own sufferings; forasmuch as it is the will of God that through many afflictions we must enter into the kingdom of heaven, the Lord Jesus himself sanctifying that road by his own sufferings, for this cause the Apostle Paul with the rest of the suffering Saints did not faint, because though the outward man did perish, yet the inner man is renewed day by day: 2 Corinth. 4.16. What a believer is in estate, he is in spirituals. And he reckons himself to rise and fall as is the condition not of his outward but inner man: and herein is the difference between a formal and real Christian. Let the formalist abound in the outward man, he hath his will, but a believer rejoiceth in his increase and thriving in the inner man, although it be gained by the perishing of the outward man, and therefore they will rejoice even in affliction, knowing that their affliction worketh patience, and patience experience, and experience hope, and hope maketh not ashamed, because the love of God is shed abroad in their hearts. This kindly working of their afflictions caufing them to thrive in the inner man, and thereby fitting them for glory, makes them sweetly submit to the will of God herein, it makes them say with sweet submission of heart, Shall I not drink of my Father's cup? and aught I not first to suffer, and then to enter into glory, as Christ did? the soul looks upon these outward afflictions which are but for a season, as working for them a fare more exceeding and eternal weight of glory, 2. Cor. 4.18. See here the disproportion between one condition and the other, here is affliction, there is glory; here light affliction, there is weight of glory; here is momentany afflictions, there is eternity of glory. But that that is chief for our purpose in this text, is the influence that these afflictions have towards this glory in the word worketh, knowing that these afflictions, etc. worketh for us a far more exceeding and eternal weight of glory: the suffering of Christ hath wrought it for us, but our own suffering worketh us for it, namely, by the sweet growing of grace, and subduing of sin, through these afflictions. And the Apostle saith, that by afflictions (that is) through the kind working of afflictions, we are made partakers of his holiness. Hebr. 12.10. the Apostle vindicates a necessity of afflictions to this purpose; Now for a season (if need be) you are in afflictions through manifold temptations: if need be, that is, if the glory of God, and your good doth require it. For so saith the context, that the trial of your faith being much more precious than gold that perisheth, though it be tried with fire, might be found unto praise, and honour, and glory of God at the appearing of Jesus Christ. 1 Pet. 1.7, 8. Let me appeal unto the experiences of the Saints, whether they do not find and feel the quiet fruit of righteousness, the fruits of sufferings; do not corruptions weaken? the sweet influence of divine joy, dependence, patience, hope, meekness, contentedness, humility, and love to God increase more and more when they are under the cross? Thus the Spirit convinceth that God as a Father chastiseth in measure, in love, and to fit them thereby for that glory whereunto he hath appointed them. That is the second particular, the Spirit convinceth, and comforteth by convincing, that God afflicteth as a Father, tender and loving in Jesus Christ.  
Thirdly, the Spirit of Jesus Christ comforteth Believers in evil times, by opening, unfolding, and breaking up the exceeding rich and precious promises of the Gospel, and applying the same unto the soul, the word of God is that River, the streams whereof shall make glad the City of God: Psal. 46.4. and these waters breaks out in the wilderness, and these streams in the desert. Esay 35.6. When poor Hagar was in the wilderness with her child, and her accommodations gone, she casts her thirsty infant under a shrub, and not able to hear the pitiful cries of her bemoaning babe, then doth the Angel of the Lord show her a Well at hand, which was there before though not discerned, Gen. 21.16.19. just so when outward comforts are gone and spent, and the poor soul at a loss not knowing what to do, but to lift up the eye towards God and weep, why then doth the Lord by his Spirit show them the sweetness and fullness of such and such promises which before were not regarded. Tell me you plundered believers, that are driven (as Hagar) out of house and home, did you ever feel the sweetness of the promises in that measure as you now feel them? have not these breasts of Consolation been sweet and luscious unto your tastes? Psal. 119.50. saith David, This is my comfort in my affliction, thy word hath quickened me: and many such passages as these, I had fainted had it not been for thy word. I rejoice at thy word, as one that findeth great spoils, 162. verse. Hath not this been your case? have you not found those treasures in the promises (the spoils of the victories of Jesus Christ for you) which you never looked for? hath not the word of promise been more precious than gold, and sweeter than the honey, yea, and the honey comb? have you ever seen your rich and glorious estate in Christ so clear and evident as of late? hath not the Lord (since he separated you from your comforts, relations, estates, and employments, brought you as once he did Peter, and James, and John to the Mount, and transfigured himself before you? shown himself in such fullness of glory and satisfaction, that you have said, it is good for us to be here? hath not this time of trouble compared with the rest of your former time of your lives been like gideon's fleece, most sweetly filled with the fattening dew of inward joy, and peace and comfort? did not many of the sweet promises of the Gospel before lie by you as useless? did you ever know the meaning of them as of late? Experience is the best knowledge, and now have you not experience of the fullness and truth of such promises as these, In ill never leave thee nor forsake thee, I will be with thee, when th●u art in the fire, it shall not burn thee, and in the water, it shall not drown thee: I will be thy God all-sufficient? Have you not seen the truth of this great promise, Trust in the Lord, and do good, so shalt thou dwell in the land, and verily thou shalt be fed? Psal. 37.3. Can you not read the truth of the promises in your experiences, as you did before the letter of them in your Bibles? Have you been a loser by your sufferings? Would you sell (if it were possible) your experiences for your former enjoyments? Can you not say with Solomon, Blessed be the Lord God of Israel, who hath with his hands fulfilled that which he spoke with his mouth? 2 Chron. 6.4. That is the third way whereby the Spirit comforteth in evil times, by opening the treasures of the promises, and by staying and cheering the heart with the comforts thereof.  
Fourthly, the Spirit of Jesus Christ comforteth believers in evil times, by translating or carrying away the soul above out of the reach of all present troubles and sorrows: so that as I may allude unto that of Philip in Act. 8.39. the Spirit of the Lord caught away Philip from the Eunuch, and he could see him no more; but he was found at Azotus: just so when troubles and sorrows arise, the Spirit of the Lord catcheth away the heart and soul of believers, and these cannot find them. Isa. 33.16. it is said of a believer, that he shall dwell on high, his place of defence shall be a munition of rocks. And in Cant. 2.14. the Church is said to dwell in the clefts of the rocks: that is, in the wounds of Christ for security from the guilt of sin; in the attributes of God, for his security in respect of the power and reach of sin and sorrow; having all the attributes of God as so many mighty Rocks for his safety, and in or among the promises of the Cospel for his inward cheer and spiritual consolation, and here she dwells, it is the place of her habitation and constant abode, that no trouble or sorrow can come at her, nor touch her at any time. Revel. 12.1. she is said to have the Moon under her feet. So that it is as easy for men, yea more easy for men to hit the Moon, and pluck her out of the firmament, than it is to come at the Spouse of Jesus Christ. I have heard of some Indians that being scorched with the heat of the Sun, have thrown up their darts to hit it, which have returned upon themselves; all their power and endeavours this way being tokens of their malice and madness: And just so the holiness of the lives of the Saints dazzling the eyes, and scorching the reputes of wicked men, moves them to cast their darts of malice and persecution against them to their own ruin; but they are as the Sun in the firmament which God himself hath established, and all the world cannot remove it. Prov. 18.10. The Name of the Lord is a strong tower, the righteous run into it, and are safe. The Spirit of God leadeth them into this tower, yea and quickly conveys and carries them into this tower in time of trouble; so that they can enjoy themselves in security: God hath no more for his own security but the Saints have the same. What hath God for his security, peace and glory, but his own blessed self and infinite attributes, and that is the portion of believers. This made the Prophet David to say, God is our refuge, and strength, a very present help in troubles: therefore will not fear though the earth be removed, though the mountains be carried into the midst of the Sea. Psal. 46.1. what is the Reason, vers. 7. The God of Jacob is our refuge: of Jacob, that is, of the Saints in their lowest estate and condition. For so often in Scripture when the Saints are set forth in their weakness, it is by the name of Jacob, as Isa. 41.14. Fear not thou worm Jacob; now the God of Jacob is our refuge: and so Psal. 18.2. The Lord is my rock, and my fortress, and my high tower. Why now carnal men and mere formalists observes the letter of these things, but know not the meaning of it; It is common and ordinary to say, the Lord is our help and our defence, our shield, our tower, etc. but it is rare to find a man able to show from his own inward and personal experience, how the Spirit of God conveys him in the time of troubles thus unto God as unto a tower, which is, I conceive, after this method. First, when troubles do arise, the Spirit of God presently minds the soul where is his security, where he must be safe, as the poor Coneys which makes their houses in the Rocks: Prov. 30.26. when she is in danger she presently minds her hole; so doth Believers at the first approach of trouble: for this indeed is natural in time of sudden surprise to think upon that which we make our stay and our hope. Carnal men minds many things when they are surprised, and God in the last place, and after the meanest and lowest thoughts and hopes, with such thoughts that yields poor relief: But the Spirit of God minds the Saints of God in the first place, and this presently yields peace and quietness, and other means of comfort are minded in subordination unto him. When sad and miserable times were revealed unto Habbakkuk, the hearing whereof made his belly to tremble, and rottenness to enter into his bones, to consider, that the figtree should not blossom, nor fruit in the vine, the labour of the olive should fail, no meat in the fields, no flocks in the fold, nor herds in the stall, his heart presently thought upon the Lord, in whom he would rejoice, and joy in the God of his salvation. Habak. 3.16, 17, 18. And many the like instances from Scripture may be given, to prove that the Spirit of God so soon as troubles do begin, lifts up the thoughts, and minds of believers to consider where must be their security; they hear the Spirit of God say unto them, as Isa. 26.20. Come my people, enter thou in thy chambers, shut the doors upon thee, hid thyself as it were for a little moment, until the indignation he overpast. My people, the spirit speaks most comfortably, and in most assured language, in troublesome time, enter into thy chambers, chambers are places of rest and quietness; chambers in the plural number, that is, Consider the several grounds of your peace, the attributes of God, the blood of Christ, the promises of the Gospel. Shut the doors, that is, lock thyself up in God by faith, keep out unbelief. Hid thyself, viz. in God, until the indignation, viz. these troubles and sorrows be gone. That is the first thing.  
Secondly, as the Spirit of God minds the soul where his security is, so it minds him of the way, whereby he may come at it, and that is Jesus Christ. It were to little purpose to be nigh a Rock, and cannot find the hole to run in unto it; to be near a Castle when we are pursued, and cannot find the door that leadeth into it. God he is a Rock, and Jesus Christ is the hole of the Rock: God is a tower, and Jesus Christ he is the door in unto him. Joh. 10.9. I am the door, saith Christ, viz. unto the Father: By me if any man enter he shall be saved; viz. from sin and sorrow here and hereafter, and he shall go in and out and find pasture. Poor carnal men are like the blinded Sodomites about Lot's house, they grope and buzz up and down, but cannot find the way in. They are near unto God, and God is near unto them, and they run about thinking to come in at God, by their prayers, and their good meaning, and their duties, and qualifications: But alas! they cannot find the door. No man cometh unto the Father but by me, saith Christ, Joh. 14.6. Unto the Father, that is, God in his relations of love and mercy; for other ways every man good and bad shall come before God at the last day: So that the Spirit of God when troubles do arise, minds the soul of God wherein is his security, and of Jesus Christ as an open door into his God. Tell me you that have experience of the secrets of God, did you ever find more sweet and precious thoughts of Jesus Christ, then when troubles have arose? Did not the Spirit of God as it were drive & force you against your secret unbelief, and backwardness in through Jesus Christ unto the Father?  
Thirdly, as the Spirit of God minds the soul where is his security, and the way to come at it, so in the third place it gives inward secret life and strength, and spiritual abilities to fly unto God, in and through Jesus Christ. It is in vain for a man to see a tower when the enemy is pursuing, and to see the door open, if he hath no legs nor strength to run in unto it: but the Spirit of God gives spirit, and life, and strength to make use of God through Jesus Christ for his support and comfort. That fore named place of Habakuk 3.19. when he looked upon God as his salvation, he addeth, he shall make my feet as Hind's feet: viz. swift and speedy, to carry me to my high places, viz. unto God my high tower, God gives unto the soul the wings of a Dove, as David hath it, Psalm 55.6. viz. of his Spirit, whereby he flies away and is at rest. Tell me you experienced holy ones, did you ever feel the strength of faith more glorious in you, then since these troubles came upon you? have you not found your faith a great deal weaker under lesser troubles than now, when happily you are plundered of all you have?  
Fourthly, as the Spirit of God shows the soul where his sccuritie is, and the door hereunto, and gives legs and spirit to run unto it, it shows God and Jesus Christ, and brings the soul unto God through Christ: So in the fourth place, it enables the souleta treat with God in prayer, and to prevail with him to be his security, his rock, his defence, etc. The Spirit of Christ moves the soul towards God through Christ, and then suggests and dictates its request unto him, Gal. 4.6. Because you are sons, God hath sent forth the Spirit of his Son into your hearts, whereby you cry, Abba, Father: the Saints of God, are sons of God. Ye are sons, saith the Text, the free grace of God maketh them so by adoption, the Spirit of God makes them so by the infusion of the Divine Nature, viz. so far as communicable; the sons of God have the Spirit of Christ, because you are sons, God hath sent forth the Spirit of his Son into your hearts, where he gives the privileges of his Son, he gives the Spirit of his Son; into their hearts, not only the knowledge of his Son into their heads, and the confession of his Son into their tongues; but the Spirit of his Son into their hearts, whereby ye cry, the Spirit of Christ is a spirit of prayer, and of fervency in prayer, ye cry; Abba, Father, the Spirit of Christ is the Spirit of adoption, and that to the Greeks as well as to the Jews, and the Spirit persuades that now the sons of God are not only of the Jews, but the Gentiles, and that he is a Father to all that call upon him in Truth, whether Jew's or Greeks', and therefore the Apostle here speaketh in the language both of the Jews and Greeks', viz. the whole world, Abba Father, the main that we note here to our purpose is, that the Spirit of Christ is a Spirit of prayer, and it cheers the soul in time of trouble by enabling it to pour out itself unto the Lord in prayer, which is a sweet supporting exercise, God commands in nothing to be careful; but in every thing to let our requests be made known unto him in giving of thanks, Philip. 4.6. God would have his people live in quietness, not in anxious troubles, and solicitous cares of the mind, be so careful for nothing, turn not your troubles into cares; but into prayers, in every thing by prayer and supplication, let every thing occasion prayer and supplication, and let your prayers be always dashed with , your present wants may move your prayers and earnest requests, your supplications, and your present enjoyments calls for your : This God commands in many places in the holy Scriptures, Open thy mouth wide, I will fill it, Psal. 81.10. we cannot out pray God's power and goodness; No, he is able and therefore willing to do abundantly above all that we are able to ask or think, Ephes. 3.20. I might bring in many more places, as that in the Canticles 2.14. Let me see thy face, let me hear thy voice, and again, Call upon me in the day of trouble I will hear thee, and turn thy prayer into praises, thou shalt praise me, Psal. 50.15. The Spirit puts the soul into an improvement of these encouragements in this duty. And here again, let me appeal unto you, Oh ye afflicted and persecuted Saints, did you ever feel the Spirit of prayer so swectly breathing in your souls, as since your troubles? Have you not found that freeness and enlargedness of spirit, which you never found in all the days of your pilgrimage? cannot many a secret corner witness such pant, such movings, such pouring forth of prayers, and tears, and holy and heavenly affections as you never knew before? and hath not this been a most sweet strengthening ordinance unto you, though God hath touched you as it were in the hollow of your thigh, I mean your estate, your friends, and outward comforts, that perhaps you may halt all the days of your life in respect thereof, yet have you not had such a blessing through your wrestling with God, as that you would not want it for all your former wont comforts? That is the fourth particular.  
Fiftly, as the Spirit of God doth mind the soul of God, his tower of Jesus Christ the door into it, giveth strength to come unto it, enables to pray and prevail with God for protection, and supplies: so in the last place, the spirit proves in the soul grace sufficient to support, to uphold during the trouble it lies under, 2. Cor. 12.9. The Apostle Paul lying under some great pressure of spirit, what it was is the different judgement of many godly learned, yet it drove him unto God in Christ, and his answer was, that the grace of God was sufficient for him: the grace of God, that is, the favour of God is sufficient to appease and satisfy his conscience from guilt; and the grace of God, that is, the Spirit of grace is sufficient to support, and keep up the heart, notwithstanding the power of the affliction. This Spirit of Christ convaies as it were the influence of God's attributes, his power, goodness, and mercy, and the influence of Christ's Offices and Merits, and applies, and brings home the sweet and luscious promises, and the strength of supporting ordinances in that experimental and suitable manner unto the condition of the soul, that no man knows the meaning hereof but spiritual Christians indeed. And tell me again, O ye afflicted of the Lord, have you not felt the secret workings of the attributes of God, Offices, Blood, and Merits of Christ, the Promises of the Gospel, and Ordinances of God's Worship, like the still dew of heaven dropping upon your souls, and making you fruitful in all peace and joy in believing, filling you with patience, meekness, and all other graces of the Spirit to the praise of his grace? And have not you been in respect of your inward and spiritual security like God himself, a 'bove all storms, and troubles below, able to laugh them to scorn? have you not felt such refresh to come from the presence of the Lord, which have been as waters out of a rock in a thirsty land? Have you not been hereby able to see all things beneath you? and yourselves like God in security, when clouds and darkness have been round about you, solacing yourselves in your God, partaking of that fullness of joy, and drinking from those rivers of pleasure which are in his presence for evermore? And that is the fourth general answer to the second general question, namely, how the Spirit comforteth believers in evil times, viz. by translating and carrying them above the reach of all trouble and sorrows here below, and setting them in God as in a sure rock and defence.  
Fifthly, the Spirit comforteth Believers in evil times by setting before them, and clearing up unto them the glory of, and their interest in the excellency of the other world; the inheritance incorruptible, undefiled, that fadeth not away, reserved for them in the heavens, revealed unto them by the Spirit of Christ, is that wherein they greatly rejoice, though now for a season if need be, they are in heaviness through manifold temptations: 1 Pet. 1.4.6. verses, those glorious things which eye hath not seen, nor ear heard, nor man's bear't conceive, prepared by God for them that love him, and revealed by the Spirit: 1 Cor. 2.10. God having given them the Spirit that they may know the things that are given to them of God: verse 12. These things, I say, bear up the heart in evil times; this made Steven seeing the glory of God, and Jesus Christ standing at the right hand of God, and all the glorious vision of heaven opened unto him, insensible of that stony strome by which he was translated unto that glory: quietly refigning his soul unto God, and begging mercy for those that killed him. Act. 7.60. This was that that made those holy Martyrs in the old time (an extract of the story whereof we have in the 11. to the Hebr.) to endure cruel mockings, and scourge, bonds and imprisonments, tortures and stonings, sawing in sunder, and to be killed with swords, wand'ring up and down in sheep skins, and goat's skins, being destitute, afflicted, tormented. Hebr. 11.35, 36, 37. viz. They looked after a Country better than this world, even heavenly, and a City prepared for them by God, verse 16. Their eyes being fixed and directed by the Spirit, upon the recompense of the reward, verse 26. This made both them, and the Lord Jesus himself, with patience to run the race that was set before them, to endure the cross, and to despise the shame: viz. the joy that was set before them, Hebr. 12.12. And this was that, that made the Apostles in after times, not to faint in the sad, various, and manifold perishings of their outward man, namely, their looking not at the things that are seen, but at the things that are not seen. 2 Cor. 4.16, 17, 18. And their certain knowledge that when their earthly tabernacles were dissolved, they had a building of God, an house not made with hands, but eternal in the heavens. 2 Cor. 5.1. This made them rejoice in partaking with the sufferings of Christ, because they knew that when his glory should appear, they should be glad also with exceeding joy. 1 Pet. 4.13. and that if they suffered with Christ, they should also reign with him: 2 Tim. 2.12. And this also made the Saints of God after the Apostles times, in the time of the ten Persecutions, to endure burning, stoning, frying, roasting, scalding, cutting, whipping with hot wires, tearing in pieces with wild beasts, boring out of eyes, tearing of the flesh from the bones with hot pincers, and iron instruments, plucking out of their bowels, and all other exquisite tortures as devilish cruel heart of men, taught by the Devil, himself, could invent; the several stories whereof are extant, which would make our very hearts to ache and bleed, yea enough to overcome our very thoughts even unto swooning, to read and believe the same; yet the Spirit of God made them able, by showing them the glory of a better resurrection, as the Apostle hath it: Heb. 11.35. And this was that, that made likewise the people of God under Queen Mary's days of later times, to endure such cruel burn, etc. even the glory of another life; this made a burning flame a bed of roses, and this was light in darkness, and life in death unto them. And again, I appeal unto you, O ye that now fill up the rest of the sufferings of Christ; do ye not feel the vision of glory cheering up your hearts, and shilling you with inward glory and joy? Did you ever see the heavens so clear over your heads as now? Doth not your waiting for the hope of the glory of God, raise up your hearts? Doth not this make you look upon your present troubles, and losses of your estates and comforts with more inward joy, and peace, and quietness of spirit, than ever you could look upon them when you had them? Hath not God by quitting you of your estates and large enjoyments here below, quitted you likewise of a great deal of trouble and perplexity, and made you exult in the enjoyment of himself in his Son, by his Spirit, and of all chose giorious things whereunto he hath reserved you? well: that is the 5. Answer to the Question, the Spirit comforteth Believers in evil times, by setting before them the glory of another world.  
Lastly, the Spirit of Christ comforteth Believers in evil times, by furnishing them with, and enabling them to the exercise of those suffering gifts and graces, that are suitable unto such a condition. Afflicted Saints are strengthened with all might according to the glorious power of God, unto all patience, and long-suffering with joyfulness. Colos. 1.11. They are in themselves weak, but of weak God makes them strong; and therefore they are strengthened with all might: God hath no strength beyond all might, and believers in God are strengthened with all might, unto patience, the Saints have need of patience; unto all patieuce, they are obnoxious unto all troubles, and therefore need all patience and long-suffering: not patience for a time, but with perseverance, even long-suffering, and that not with grief and discontent, but with joyfulness. Patience imply sorrows, and comforts imply sufferings, and yet with joyfulness: for the truth is, the very grace of patience is more precious than deliverance, and freedom from the trouble, which is the cause thereof. The Apostle saith, Rom. 5.3. We glory in tribulation: why so? because, saith he, tribulation worketh patience, and patience experience, and experience hope. It is a believers joy, and crown of rejoicing, to see the thriving of the inner man; and that his heart, and every part there, may be as a fruitful garden, sweetly flourishing with the beds of spices; he will pray and desire, that North wind, viz. cold winter afflictions, or South wind, viz. the warm comforts of the inner or outward man, may blow upon it. Song 4.16. And it will glory even in afflictions, when the fruit thereof shall be such prosperity in the inner man. If so be that the blessed prosperity of afflictions shall be such a sweet offspring, as that as Abraham begat Isaac, and Isaac begat Jacob. etc. So afflictions shall beget patience, and patience experience, and experience hope, etc. Surely a believer cannot choose but rejoice, yea glory in afflictions, as much as ever Sarah did rejoice and glory in her great belly: this was that renewing in the inner man day by day, which made Paul, and the rest of the suffering Saints to rejoice, though their outward man did perish. 2 Cor. 4.16. And hence it is that they count it all joy when that they fall into divers temptations, knowing that the trial of their faith worketh patience, and patience having its perfect work, maketh them perfect, and entire wanting nothing. Jam. 1.2.3. A spiritual growth in the inner man, is so much the more acceptable unto a believer above all outward enjoyments, by how much the more it is more precious in itself than they: Outward blessings are Esau his portion; but God is the portion of his Saints, and the more of God they have, viz. of his divine communicable nature, the richer they are; if they can see the light of God's countenance shining upon them, and the work of his Spirit thriving in them; they have enough, and will rejoice in that condition wherein these prosper, though it be most irksome to their frail flesh: and here again I call for your experiences, you refined Saints, by the fiery trial, did you ever feel God so powerful in you, the work of his Spirit so strong in you, in patience, meekness, humility, gentleness, dependence upon God, etc. as you have done since you have been stripped of your late comforts? Did you not know the time, that the smallest cross, and trouble in your estates made you peevish, passionate, and froward? and now you can look upon the spoiling of your whole estate with joy? Did you not know the time, when the best food, easiest lodging, costly garments, and many friends, with many other accommodations could not satisfy and content you? and you are now satisfied, and can bless God, and thank your friends, for a meals meat, a suit of clothes, a little money, a night's lodging, a mean house to hid your heads in, and now brown bread and the Gospel is good fare with you. The time was when you thought yourselves high and great men; and that every man wronged you if he came not to you with cap, and knee, at every word looking haply, upon your inferiors in estate, though superiors in grace, with mean thoughts and disrespect, but now you hug them in your bosoms, and bless God for their society, and Christian company; and is not this a sweet cheering? Would you want this precious spiritual work upon your hearts, for all your glory? Well, this is the last way that I shall note, whereby the Spirit comforteth Believers in evil times: viz. by furnishing them with, and enabling them unto the exercise of those suitable gifts, and graces fit for a suffering condition. And so much for the second general Question, how the Spirit comforteth Believers in evil times.  
The third general Question is, How the Spirit of Christ may be discerned from the spirit of delusion.  
This indeed is one of the most concerning Queries in all the world, as will appear, if you note these brief considerations.  
First, If any man hath not the Spirit of Christ, he is none of his: Rom. 8.9. viz. for the present in his own knowledge, and to his own satisfaction.  
Secondly, if any man hath not the Spirit of Christ, he cannot worship him in spirit, and in truth; so that to kill an ox in sacrifice is no more acceptable unto God, then killing a man. His sacrificing a lamb is as if he cut off a dog's neck, his oblation is as swine's blood, his incense is as blessing an Idol: Isa. 66.3. that is, not only not acceptable unto God, but every way as abominable as these provocations.  
Thirdly, if a man hath not the Spirit, he is left alone in all his troubles, and perplexities: for there is no meet help, and comfort for a man, but the Spirit. When God made man at first, having made the world, behold all was good save one; and that was for man to be alone: Genes. 2.18. But now among all the creatures was not found an help meet for him: verse 20. Even so it is not good to be alone, Eccles. 1.10. that is, alone, to bear all his crosses and troubles. Now among all other comforters is not found an help, and comforter meet for man, and therefore God gives his people the Spirit. Adam was above the capac●…ie of all other creatures here below, and therefore he must have an help of his own quality, and consideration: just so the whole world is beneath the soul of man; and therefore it must be something like itself that must be a suitable good, and that is the Spirit of Christ, which indeed differeth from Adam's help in this chief: 
☞  viz. that when God made man at first, his help was the weaker vessel, by occasion whereof, he fell; but now in restoring man, God intending to make his recovery more glorious then at first, his help is the stronger: viz. the strong God himself by his Spirit within.  
Fourthly, consider, if a man hath not the Spirit of Christ, the day of his death will be a bitter day unto him: even the hour, and power of darkness, when the whole world shall vanish in his own vision, being sensible of nothing but fear, and dread, and a guilty Conscience, and of Satan ready to prey upon his trembling soul, ready to expire.  
Digest these considtrations, with such like, seriously in your thoughts; and let them have their own proper working upon your spirit: Consider, are you able to bear it, that Christ and you should have no interest each in other? that all your prayers, and tears, and duties of all kinds, shall rise up against you one day; have you not sin enough to damn you, but your duties must do it? are you able to be alone in your miseries? are not the Heaven's black over your heads, and the Earth bloody under your feet? do you not see the hills to quake, and the mountains hurled into the midst of the Seas? is there not such a Concussion of Kingdoms, Cities, Countries, which threatens a confusion of all? Do you not see God coming like an armed man against you, attended with a black guard of bloody war, famine, plagues, pestilences, and the bitter consequences of these? Do you not expect death every day, when God is coming with his judgements as with a fi to mow down the kingdom before him? and can you bear the thoughts of death without the Spirit to cheer you, and support you? How might all this put us all upon inquisition, whether we have the Spirit of Christ? Before we come to the solution of this grand Question. Ssme things are to be premised by way of caution.  
First, that there are many in the world that think they have the Spirit of Christ, and it is nothing so.  
Secondly, that some there are that have the Spirit of Christ, and know it not.  
Thirdly, that it is very possible to know that a man hath the Spirit of Christ.  
Fourthly, that it is a very hard and difficult thing to find it out.  
All and every one of these premises, and cautions, may be clearly argued out both from manifest Scriptures, and Reasons, and Demonstrations; which will (if prosecuted accordingly) be a too great digression from the thing intended, and besides much conviction in them all, is extant in the Labours of many godly and holy men's writings.  
There is a great deal of difference in the judgements of some godly men, whether a man's Justification may be known by his Sanctification, and by the marks and fignes of Sanctification. It were to be wished that both the one party and the other, yea the whole generation of holy ones, the Sons of unity, would study unity among themselves, and make conscience of that Apostolical Injunction, so far as in them lieth, 1. Thess. 4.11. Study to be quiet, and 1. Pet. 3.8. Be ye all of one mind, having compassion one of another, love as brethren. Surely if we had compassion one of another, especially in these times, when our divisions are both the study, and advantages of our bloody enemies, we would be all of one mind, at least so far as we reveal ourselves to the world, it is very sad to see men, even holy doubtless, and godly, to be so fare from studying to be quiet, that they study to oppose and to differ, and it is a very acceptable thing unto them to differ from their brethren, and to blaze the same. (I would not be mistaken) a tender conscience an enquiring and searching Spirit after the things of Jesus Christ is very commendable; but yet with special respects to the Community of Christ and all his Churches, and the truth is, we suffer much disadvantage by our neglect this way. But to return to the business in hand, this I think will be granted, that for a man to know his interest in God, and the truth of the Spirit in his heart, is a part of Sanctification; whether it be by the testimony of the Spirit, or any other way, and therefore at least in some sense it is to be granted, that the knowledge of our Justification is by the knowledge of our Sanctification.  
Again, this I think will be likewise granted, that no man can be assured of his Justification, and not be sanctified, that he cannot know his Justification without Sanctification, it is very true, that it is a very hard and difficult thing to find out the truth of holiness, and supernatural work of God's Spirit in the soul, the heart of man being so deceitful above all things, and there being so many counterfeit qualifications, and common gifts, and it is to be granted also, that many deluded hypocrites think great matters of their conceited holiness, from such and such quallisications wrought within them, and such and such things done by them; and many also whose hearts are most upright with their God, yet through ignorance of Jesus Christ, and consciousness of their own guilt, misjudge of their own happy estate, and so err on the other hand; yet this I think, is not to be denied, viz. that the meanest Saints have peculiar and fingular works of the Spirit in their very worst condition of soul, which the most glorious hypocrites in the world, never had in their best condition, and greatest inlargements in their hearts. These considerations being premised, the result herein will be this; that as inward qualifications are to be heeded, I mean in using them as satisfactory marks of an undoubted condition, 
☞  sound and good in Jesus Christ; so on the other hand, they are not altogether to be neglected as useless for such a purpose: for doubtless if men will take that pains with their spirits as they may do, they may in a very probable, if not certain way, have much satisfaction in respect of the state of their souls: otherwise I know not how to use and improve that place of the Apostle, John 13.20.21. If our hearts condemn us, God is greater than our hearts; if our hearts condemn us not, then have we confidence before God. So in Pet. 1.10. 2. Cor. 13.5. and many such like places, and therefore I take leave to give my answer to the question in hand, with a very special respect to what the Spirit of God worketh in the soul. To the question therefore, how a man may know the truth of the Spirit in his heart. I answer.  
First, The Spirit of Christ in the heart, is Christ spiritually in the heart, that is, Consider Christ in every respect, and there is an answerableness thereof in the heart of the believer. Christ is considerable in his Natures, Conception, Birth, Life, Death, Burial, Resurrection, Ascention, and Intercession at the right hand of God the Father, and in his Offices, and there is a certain consimilitude of every particular in the heart of a spiritual man.  
First, for the Natures of Christ, he was God and Man, 1. Cor. 15.47. Heb. 1.10. So believers as they are true men, so likewise are they partakers of the divine Nature, so fare as Communicable; God himself dwelling in them, viz. by his Spirit, 2. Pet. 1.4. John 14.17.  
Secondly, For the Conception of Christ; he was Conceived by the holy Ghost, not by any means of the Virgin, yet not against, or without her, Luke 1.35. Even so Christ in a believer is Conceived, Not of blood, nor of the will of the flesh, nor of the will of man, but of God. John 1.13.  
Thirdly, Consider Christ in his Birth, elected before the world, by the Father, but borne in fullness of time, Gal. 4.4. even so believers according to the good pleasure of God which he purposed in himself, in fullness of time are gathered together, as the Apostle hath it, Ephes. 1.9, 10.  
Fourthly, Look upon the Life of Christ, from first to last, he did and suffered all things, and that with all delight and complacency, with reference to his Father's will, John 4.33. John 5.30. Luke 22.42. Even so the Spirit of Christ frameth the whole of man so fare as he is spiritual to do and suffer all, and that with delight in reference unto the will of God. Ephes. 6.6. Galat. 4.12. etc. And as the Law of God was written in the heart of Christ, which made him naturally content, and willing to do the will of God: Hebr. 10.7. Even so the Law of God is written in the heart of believers, which makes them willing, and cheerful in doing the will of God. Hebr. 8.10, 11.  
Fifthly, Look upon the sufferings of Christ, that hath a manifold influence and operation in the soul; as first, to pacify and quiet the heart: Christ by his eternal Spirit tendereth his blood to pacify God sitting in the throne of Justice, in the seat of glory. Hebr. 9.14. And the Spirit of Christ tendereth as it were the same blood unto the conscience (God's vicegerent) to the satisfaction and pacification thereof: All the oblations in the world, though they had been ten thousand rivers of oil, could not have satisfied Divine Justice, nothing but the blood of Christ; nor that too, had it not been offered up by the eternal Spirit, which was as it were the Altar sanctifying the gift and offering; So no means in the world, qualifications, duties, promises, ordinances, can satisfy a sin-seeing conscience, but the blood of Christ; and that also must be tendered unto it by the Spirit of Christ: The truth is, nothing can satisfy an enlightened conscience but that that did satisfy God himself, which is Christ discovered in the excellency of his merits; and this is by the tendering the same through the Spirit, by which Christ is thus discovered. Rom. 8.1.  
Secondly, the death of Christ hath another influence and consimilitude in the soul, and that is the crucifying of the body of sin; and that, first by way of a holy revenge for the shedding of Christ's blood. Sin pursued Christ even unto the Cross; the Spirit pursues sin even to the Cross also. Galat. 5.24. They that are Christ's, have crucified the flesh with the affections and lusts thereof. And again, Rom. 8.13. If ye through the Spirit mortify the deeds of the flesh, ye shall live. Secondly, there is conveyed a certain secret ennergettical power, and derived in a sweet spiritual manner from the death of Christ, (viz. by serious contemplation and belief thereof) to kill, and mortify sin. Rom. 6.6. Our old man was crucified with him, that the body of sin might be destroyed. And Paul saith, Galat. 2.20. I am crucified with Christ.  
Thirdly, the blood of Christ is as it were a secret, and yet sensible bath wherein the soul is healed, and cured, and cleansed, steeped and rinsed from the filth and guilt of sin. This blood is that fountain opened for sin, and for uncleanness, to wash in, Zach. 13.1. wherein the Saints are washed. 1 Cor. 6.11. and this purgeth their consciences from dead works to serve the living God. Hebr. 9.14.  
Lastly, the blood of Christ is the life of the soul, that is, the provision for the life of the soul; His flesh is meat indeed, and his blood is drink indeed. Joh. 6.55. indeed, that is in respect of everlasting nourishment that flows from it; for, saith he, he that eateth me, shall live by me: vers. 57 He that drinketh my blood shall never thirst. Joh. 4.14. because Christ died, we live: viz. in respect of Justification; and because he liveth, we shall live, in respect of sanctification. Joh. 14.19. Thus in many particulars, the death of Christ hath a blessed influence in the hearts of the Saints, which is the fifth Consideration concerning Christ in the soul, in respect of his sufferings.  
Sixthly, consider Christ in respect, as of death, so of his burial; the very grave of Christ hath an operation in the heart: We are buried with him, Gal. 6.4. Colos. 2.12. The old man doth by little and little moulder away as it were in the grave of Christ.  
Seventhly, the resurrection of Christ hath likewise an influence in the soul, viz. to raise it up to a new, spiritual, and holy life. We are said to be raised up together with Christ: Ephes. 2.6. He that raised up Christ from the dead, shall quicken your mortal bodies by his Spirit that dwelleth in you. Rom. 8.11. The truth is, there are most glorious and various operations, and influences of the resurrection of Christ in the heart, which would be too large now to insist upon.  
Eightly, the ascension of Christ is seen also in its operation in the soul, viz. to draw up our hearts, and desires, and expectations heaven-wards. Col. 1.2. this is by the Spirit.  
Ninthly and lastly, the very session of Christ at the right hand of God, and his interceding there for us, is felt in the soul (the Spirit of God leading it into the presence of God, and setting it as it were at the right hand of the Father among the sheep, not among goats: Matth. 25. giving it all boldness, even as a right hand favourite; and there making intercession with sighs and groans that cannot be expressed. Rom. 8.16. Thus you see the first general Answer to this third general Question: viz. how might we know the Spirit of Christ in the soul, from the spirit of delusion. Answer. The Spirit of Christ in the soul, is Christ spiritually in the soul: viz. in the sense before spoken of.  
Secondly, The Spirit of Christ in the soul, doth always act, and bias the soul towards Christ: by this means the intrincicall bent, and frame of the heart is toward Christ; the Spirit having a most strong and effectual work upon the will, in answer unto that great defection of the will through Adam's fin, in the Commission of sin. That which I do, saith Paul, I allow not. Rom. 7.15. And in the 19 verse, The good I would do, I do not; the evil which I would not do, that I do. Will you see the reason of both? why, vers. 22, 23. I delight in the Law of God after the inner man; but I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members. Sin was his sickness, his complaint, his captivity; goodness his desire, his delight, his endeavour: the ground of both, was the law of God in the inner man, viz. the Spirit of life by Christ Jesus. Rom. 8.2. This did still bias the soul contrary to that principle of corruption of nature: So that look how natural instincts do act and work in several subjects here below, as in elements the fire to ascend upwards, the earth to fall downwards, etc. or in all vegitatives, to yield fruit according to its kind whatsoever. Or in all sensitives, to forbear that which it knows hurtful; and to feed upon that which is proper for its particular nourishment: The little kid to suck his mother's milk, etc. as the holy Ghost terms it, Exod. 23.19. Or in rationals, to preserve itself from known evil, and to seek after known good. Even so an holy spiritual instinct is in the heart of believers to do with delight, that which is holy, just, and good, and to be very heedful of that which is sinful, and wicked; and its interruption in both is its sorrow, its complaint, and its pain (as it were.) It is too true, that the best of God's people are obnoxious unto many disturbances, and hindrances in the inward man; but it is as true, that these are their complaint unto God, and their endeavour for cure. The Spirit in Scripture is compared to anointing oil, 1 Joh. 2.27. oil, we know, hath a natural property to be uppermost, if it be put into any liquids, whether they be hot or cold, yet the oil will always ascend; and though there might be some interruption while you pour water upon the oil, yet stay but a while, and you shall see it settle again, and keep all under it: Just so the Spirit of Christ doth as it were raise up the heart above all in the soul; and though interruptions may be through violent temptations, and strong passions, and corruptions; yet at last all will be kept under, and the Spirit of Christ will be above all. The needle that is once touched with the loadstone, though it may be hindered through the strength of some motion, yet its natural bias is still towards the North, and will shake, and tremble until such time as it settles there. Even so an heart once touched with Christ, is naturally bending (I mean in respect of its new nature) and acting towards Christ, and is never quiet in its obstructions until it settles in him: as the Mantle of Elijah being cast upon Elisha, 1 King. 19.19, 20. made him run after the Prophet; even so the Spirit of Christ being once poured forth upon a man, maketh him ever after to run after Christ: And as the spirit of Elijah did rest upon Elisha, 2 King. 2.15. even so doth the Spirit of Christ upon true Christians; which Spirit doth always maintain a continual war against sin: Galat. 5.17. and at last, as Esau is kicked out of the womb after much striving, and Jacob possesseth it alone; and as after long war between the house of David, and the house of Saul, yet at last the house of Saul decreasing, Saul is slain, and David wears the Crown: So sin dies, and at last the Lord Jesus reigns in the heart, bringing down all strong holds there, and settling his own blessed and glorious kingdom in the room thereof.  
Thirdly, The Spirit of Christ trades for God with the soul, as Christ trade's for the soul with God. There is a holy trade between God and Believers, God's wealth and riches are his glory, he trade's with Believers, for that, peace and favour with God is a Believers riches, he trade's with God; for that, Believers have a Factor with God in the heavens, & that is Christ; God hath a Factor with Believers in earth, that is his Spirit, Christ brings it about so with God, that all that is in God and from God, his Attributes, his Actions, etc. are according to, and fall in with a Believers peace and benefit in the latter end; So the Spirit brings it so about in the soul, that the whole soul and all that is within it, and proceeds from it, is in a sweet degree according to, and falling in, with the glory of God. Christ hath taken away all enmity out of the heart of God toward Believers, and the Spirit of Christ takes away the enmity that is in the heart of man towards God: Christ presents his blood, and his all sufficient Sacrifice unto God, and by this he prevails with God for man. We have redemption through his blood, Ephes. 1.5. We are made nigh by the blood of Christ, Ephes. 2.13. And we have boldness to enter into the holiest by the blood of Jesus, Heb. 10.21. These and many such like places of Scripture holds forth the glorious efficacy of Christ's blood with God in Believers behalf, and the Spirit of Christ also prevails with the soul, in, and by the same blood. 1. John 1.7. The blood of Jesus Christ his Son cleanseth us from all sin: Not only quitteth us, but cleanseth us, Christ having offered his blood up unto God. God now judgeth himself satisfied, and therefore hath proclaimed it to all the world, That in him he is well pleased, Matth. 3.17. So now the Spirit representing unto the soul the same all-sufficient Sacrifice of Jesus Christ, the soul becomes now reconciled unto God; No actions now from God but of love & kindness, and that because of the blood of Christ; So no actions now from the soul delighted in, and owned towards God, but actions of love and duty, and thankfulness, and that by virtue of the same blood, the love of Christ now constraineth them, because now they thus judge, that those now that live through the blood of Christ, should not now live to themselves; but unto him that died and gave himself for them, 2. Cor 5.14, 15. Christ hath prevailed with his Father, that he should in all things next unto his own glory, advance his people, in as much as Pharaoh said unto Joseph, Thou shalt be ruler over my house, and according unto thy word shall all my people be ruled, only in the Throne I will be greater than thee. Gen. 41.40. Even so saith God unto his people, Have ye dominion from Sea to Sea, Psalm 72.8. and concerning the work of my hands, command ye me, Isaiah 45.11. Only my glory will I not give to another, Isaiah 42.8. And the truth is, God will not be glorified but in the peace and welfare of his people, and never did he speak, think, or do any thing but (next unto his glory) with reference unto them: and all this is accomplished through the Lord Jesus in their behalf; just so the Spirit of Christ prevaileth so with Believers, that they say concerning themselves, and all that they have, as Ahab said to Benhadad, 1. Kin. 20.4. concerning his silver and gold, etc. I am thine, and all that I have. Hence it is that their hearts do so thirst and pant after Sanctification, in so much as Christ did long to perfect the work of their redemption, crying out, That he was straightened till he did accomplish it, Luke 12.50. Even so a spiritual heart cries out, Oh that my ways were so directed, that I might keep thy Statutes. Psal. 119.151. And the promises of Sanctification are sweet and luscious unto their hearts, and they do plead so pathetically, and cordially the performance of these promises that concerns their Sanctification, the stony heart is their deep complaint, and the heart of flesh their strong desires; in so much that these requests takes up the very quintessence and life of their souls in their wrestling with God; in so much as that what ever God denies them, he shall not deny them that: the reason of this is, That the Lord Christ might be more advanced, both in them and by them; So that as Christ trade's with God for Believers peace, even so doth the Spirit of Christ trade with them for his praise and glory.  
Fourthly, The Spirit of Christ doth most affect the heart with spiritual objects: things that are spiritual do most take up the soul, the things of heaven, the building not made with hands, the incorruptible crown, the life that is to come, and all those things that accommodate that way, are most taking and acceptable, it makes the heart subscribe unto the testimony that the Scriptures gives of this world, that all here is vanity, that the world passeth away, etc. and that that which is spiritual is most substantial, faith, hope, love, meekness, patience, etc. These are their riches, and their substances, and those duties that are high, divine and spiritual, are most sweet, spiritual fellowship, spiritual language, spiritual notions, these are most choice and precious unto the soul; hence the Scripture saith, That they mind, or savour, or relish the things of the Spirit, Rom. 8.5. And the natural man cannot discern the things of the Spirit, but the spiritual man judgeth thereof, 1. Cor. 2.14, 15.  
Fiftly, The Spirit of Christ gives a being unto the word of God in the soul: and this doth steer and guide the heart and life, this is sweeter unto them then the honey or the honeycomb, it maketh them set to their seal that God is true, that his word is tried, Psal. 18.30. settled in heaven, Psal. 119.89. that God hath magnified his Word above all his Name, Psal. 138.2. That the word of the Lord shall stand, Esai. 40.8. That heaven and earth shall pass away before one jot or tittle of his word shall fail, Matth. 5.18. This is settled in the heart by the Spirit, and there it frames the heart according to it, and this is called Gods writing his laws in the heart of Believers, Heb. 8.10. Hence it comes to pass, that they obey from the heart that form of doctrine that is delivered unto them, Rom. 6.17. So that they rejoice at the word of promise, as one that findeth great spoils. Psal. 119.162. And they stand in awe of the word of threatening, verse 161. and the word of instruction, direction, consolation, reprehension, from the mouth of God, hath most deep weight and room in the heart. This is one of the most clear, durable, and effectual evidence of the Spirit of Christ; so that when many other qualifications fail, and there is no difference in the soul's apprehension between itself and the vilest of sinners, when little or nothing at all of the fruits of the Spirit appear, when instead of faith, hope, patience, meekness, etc. the soul is apprehensive of nothing but unbelief, and fear, passion, pride, hardness of heart, etc. Yet than the word of free grace, and the promise of healing mercy, this stayeth and supporteth the heart; Now this is differenced from that vain, common pretended dependence that mere formalists have of the word of God, in such particulars as these.  
First, Believers in and through Christ waits for the fulfilling of the Word, in him they expect all to be, Yea, and Amen; So that being acquainted with the manifold mysteries of God in Christ, through him they expect the performance of all his word; so that though flesh fail, and heart fail; yet God through Christ is his portion and help for ever, and this is unto him as good as currant money in his purse, which answers every condition whatsoever: whereas mere formalists in a sleight, general and confused notion of God and Christ, very faintly profess faith in the word; but their eyes and their hopes are after carnal and secondary supports, which failing, their spirits faints.  
Secondly, The whole Word of God hath a proportionable being and power in the hearts of believers. The word of promise, of threatening, of terror, of comfort, of command, of prohibition, consolation, direction, etc. each of these hath its proper work upon the heart of Believers; so that there is a sweet commensurable and proportionable influence thereof in the heart, making it to rejoice with trembling; and to tremble with rejoicing. Every notion of God hath a particular work upon the heart, working up the whole frame of the soul unto a sweet and blessed posture of the inward man. But it is not thus with Formalists, they haply may be affected with the word of promise, and sometimes terrified with the word of threatening; but the word of direction and instruction seldom takes hold upon their hearts, they are sometimes tickled with flashy raptures of joy, in a conceitedness of their interest in the promises, and again as deeply cast down with unbelief and despair, when a threatening of the word seizeth upon their hearts; but they are not proportionably balanced with ingenious, constant, mutual, and suitable affections from every part of the whole Word of God.  
Thirdly, the Word of God is a Believers meditation, his study, and that for obedience and conformity sake here unto; insomuch that it hath an influence throughout his whole course of life: Look upon him in his relations, whether master, servant, husband, wife, father, child, etc. or in his conditions, whether poor or rich, high or low: or in his calling, in buying, selling, working, etc. the Word of God runs in his mind, and how he might conform unto that, as may be clearly showed from the Scriptures in many instances; but that it would lead into too large a discourse. But now it is not thus with formalists, the Word of God runs not in his thoughts, but his ends, and aims, (and not the will of God) steers him in his whole conversation; so that we may conclude it an undoubted character of the presence of the Spirit of Christ, viz. it's giving a being unto the whole Word of God in the soul; which is the fifth Testimony of the Spirits presence in the Saints.  
Shall we apply this with reference to the comfort of those, whose outward comforts are lost and gone; is it thus with you? do you find Christ in you spiritually in the sense formerly spoken of? Do you find your hearts always by a sing towards Jesus Christ, in respect of the bent and frame thereof? do you find the Spirit of Christ trading with you for God, as Christ with God for you? do you find your hearts affected with spiritual objects? hath the whole Word of God a being in your hearts? is it not thus with you in some sweet and precious measure? Oh do not deny God in you, I know it is thus with you; lift up then your hanging-down hands, and strengthen your feeble knees; rejoice, and be exceeding glad, great is your portion in heaven: be not cast down at your present condition, God hath taken away the lesser testimonies of his love, that he may clear it up by greater; and is this your sorrow? You have heretofore offered up yourselves, and your estates unto God, he hath accepted of your offering; is this your complaint? He hath taken away his ordinary and common favours, that you might partake of his extraordinary and special grace, and shall this grieve you? He hath taken away your shells and husks (the creature) that he might feed you with kernels (even himself) and is this your dejection? Cheer up then you children of the most high, sitting (haply for the present) in sackcloth and ashes, forget not your consolation, which speaketh unto you as unto children: My son, despise not the chastening of the Lord, neither faint thou when thou art rebuked of him: for whom the Lord loveth, he chasteneth, and scourgeth every son that he receiveth. Hebr. 12.5, 6. Though you are afflicted, and tossed up and down, yet behold now you are the sons of God, and it doth not yet appear what you shall be; but when Christ which is your life shall appear, then shall ye appear with him in glory. 1 Joh. 3.2. All your present troubles extend no farther than your mere carcase; your vile bodies which God shall one day change, making it like unto the glorious body of Jesus Christ: Philip. 3.21. Yet a little while, and the Lord shall wipe away all tears from your eyes, yea he that shall come, will come, and will not tarry. In the mean while take these directions for your present practice, the fruit whereof will be sweet and comfortable to your souls.  
First, take heed of sinning in the time of your affliction, this will torment more than any thing.  
Secondly, study not your losses, poor not upon your misery; little good will come by that, but melancholy and afflicting thoughts.  
Thirdly, study the several grounds of comfort, mind your Consolations, it will be a heart-raising work.  
Fourthly, observe every day's providence, and the Almighty his careful provision for you; this will heighten your experiences, and fill you with joy.  
Fiftly, be frequent in prayer, and in nothing be careful; but in all things let your requests be made known unto God in prayer, and supplication, with giving of thanks. And the peace of God which passeth all understanding, shall preserve your hearts and minds in Christ Jesus. Philip. 4.6, 7.  
FINIS.