Lifes Preservative Against Self-Killing, Tract · Chapter 5
CHAP. 5. Of mans ſpirituall life.
§. 1. What ſpirituall life is.
Spirituall life what.WEe are now to conſider of mans ſpirituall life; which is not properly the life of his ſpirit, whereby the ſpirits of all men doe live: but, it is the life of a man, whereby he, perſonally conſidered, lives a ſpirituall, and ſupernaturall life.
Which conſiſts in the gratious union of man with God in Chriſt; who is our life aIoh 14.6.: whom God ſent into the world, that we might live through him, 1 Ioh. 4.9. by whom we are delivered from death by his ſpirit; becauſe of the ſpiritualneſſe of this our life, it is ſaid to be hid with God in Chriſt, Col. 3.3.
§. 2. The acts of ſpirituall life.Acts of it.
1.Of this ſpirituall life there are two acts: Firſt, that whereby we, that were dead in treſpaſſes and ſinnes, are quickned. Epheſ. 2.1. being tranſlated into a ſtate of ſpirituall and eternall life; and indowed with a new lively principle of grace; inabling us to ſpirituall motion.
2.The ſecond act of this life is, that, whereby we walke, and worke, according to the direction of Gods word; and the good motions of the good ſpirit: ſo being made conformable to God, and walking with God, as new creatures, in the eſtate of regeneration.
§. 3. The degrees of ſpirituall life.
Degrees of it.Of this life there are two degrees: 1.Firſt, that which is by faith, in the ſtate of grace in this world, as our Saviour tells us, that hee that beleeveth on him hath eternall life, Ioh. 6.47. by this life we are to live according to God in the ſpirit, 1 Pet. 4.6. and alſo, if wee live in the ſpirit, wee are alſo to walke in the ſpirit aGal 5.25.. Faith and good workes, as the cauſe and effects, are alwaies together, Iam. 2.20.
The ſecond degree of our ſpirituall life, is that which is by viſion or ſight, in glorie: whereof Saint Iohn tells us, that we ſhall be like to Chriſt, for we ſhall ſee him as he is, 1 Ioh. 3.2. and touching thoſe things wherein it conſiſts, Saint Paul ſaies, that eye hath not ſeene, nor eare heard, neither have entred into the heart of man, the things which God hath prepared for them that love him b1 Cor. 2.9.. And he himſelfe, having beene rapt up into the third heaven, confeſſeth that there he heard unſpeakable words cforeign; which was not lawfull for him to utterd2 Cor. 12.4., in regard of impoſſibility; there being want of words to expreſſe ſuch ſupernaturall matter, and his conceiving being leſſe than could comprehend what was repreſented to him. This ſpirituall life, in the eſtate of grace in this world, is apprehended, firſt, in the underſtanding, Heb. 11.1. but in the ſtate of glory in heaven, it is viſibly injoyed, by way of a ſpirituall ſenſibleneſſe. Note.In the former ſtate, life is put into us; but in this latter ſtate, wee ſhall be put into life; filled with it, within us; and fully compaſſed about with it, without us; as veſſels caſt into the ſea are filled with water within and without: ſo being comprehended by it, as well as it is comprehended by us according to our modell and capacity.
This life is one.Although theſe degrees of ſpirituall life bee ſeverall; yet the life it ſelfe is but one, whereupon theſe ſubſiſt.
This life is begunne here in the ſtate of grace by faith in Chriſt, and is conſummate, and fully accompliſhed by viſion, or ſenſible fruition, in the ſtate of glory in heaven, according to our hope, & Gods promiſes to us; although at death faith doth ceaſe, yet the ſpirituall life, thereby wrought in us, is not extinguiſhed; for, or by the introduction of the life of glory; but the manner onelyonly is altered, and degree of ſpirituall living intended to perfection.
The degrees ſubordinate.A mans ſeverall and graduall kinds of lives do ſtand in ſubordination one to another thus, to the life of glory in heaven with the Lord, none can attaine, but thoſe that firſt live by faith in Chriſt, in the ſtate of grace; in manner conformable to Gods word and will: neither can any attaine to the life of grace, but thoſe that firſt live the naturall life; which is the materiall, or paſſive foundation of the other twaine: for this naturall life gives beeing to a man; the other two doe adde perfection and happineſſe to him: ſo that if the firſt be a bleſſing, much more are the other lives bleſſings, and highly to be eſteemed.
Theſe three degrees, or kinds of life are like to the three roomes of the Temple, where all entrance into the moſt Holy place was made by the Holy place; and into this by the outward Court; ſo, none could come into the third, but by the ſecond, and none could come into the ſecond, but by the firſt: whereby it appeares, that naturall life brings man under a poſſibility and capacitie of the life of grace and glory; and the life of grace brings us, that certainely have it, into faire aſſurance of attaining the life of glory; for that they are ſpecifically the ſame, but gradually different: as the twilight, and perfect light at noone.
§. 4. Who may have ſpirituall life, and by whoſe fault doe any miſſe of it.
Denyed to none.Although all men, that doe live the naturall life, attaine not to the ſpirituall; yet ſpirituall life is denyed expreſly to no man, if they will carefully uſe the meanes, and truly indeavour to have it: for, whoſoever miſcarries and miſſeth of this ſpiritual life, he himſelfe is guilty, and cauſe thereof:Loſt by our owne fault. for, God hath given ſufficient meanes of ſalvation, and made a generall offer thereof to all men: as Ioſhua did call Heaven and earth to record that day, that he had ſet before the people life and death, and ſo did put them to their choiſe, Ioſhua 24.14. if with Mary wee chooſe the better part, wee are happy: it were better for us that wee had never lived at all, than that wee ſhould not live this ſpirituall life; without which we are dead while we livea1 Tim. 5.6..
None can be excuſed, by pretenſe of want of particular inſinuation of the Goſpell; (that is) the power of God to ſalvation, to every individuall man; or, becauſe it is not naturally ingrafted in every mans heart, as is the morall Law, in the generall principles, and matter unformed thereof; though not as it is perfectly formed, in every particular precept. For the Goſpell is not contrary to the Law; but the Law, both morall and ceremoniall, is our Schoolemaſter to drive and direct us to Chriſt for ſalvationbGal. 3.21.24.; and that for the ſame we ſhould neither reſt upon our ſelves, nor upon the Law.The Goſpell to al publiſhed.
1. To Adam.Againe, when God himſelfe, at the beginning, firſt after the fall, preached and delivered the goſpell to Adam and Eve cGen. 3.15., he did publiſh and give the ſame to every particular man and woman, then in them, that ever ſhould be borne into the world; to whom their parents were bound ſucceſſively to preach and deliver the Goſpell, by a continued tradition. Note.If any of their children ſhould have died before they were capable of ſalvation by that mean; then (as it is moſt probable) they were to be ſaved, as dying infants of beleeving parents now are.
2. To his poſterity.Furthermore, ever ſince the firſt promulgation of the goſpell to Adam, it hath pleaſed God to repeat, and more and more fully to explicate the ſame by his ſervants, with invitation of all men to entertaine the ſame, from age to age, in ſuch places and companies, where all men might take notice thereof, if they were not wanting to themſelves, in adjoyning themſelves to, and keeping union with the Church; where they might be within the hearing of the Goſpell; which is ſufficient to leave men inexcuſable, in their ignorance of it: Although God by his providence and prerogative Royall, directs, diſpenſes, and applyes the Goſpell, in the miniſtrie of it, to ſome people, and not to others; according to the good pleaſure of his will, after the firſt promulgation: as wee ſee how the publication of Lawes and proclamations of Princes, (which are as little written in their ſubjects hearts as the goſpell is in mankind)Compariſon. being publiſhed in manner, and in places, as Princes pleaſe, whereby, and whence their ſubjects are to take notice of them; ignorance of the ſame excuſes not, but that the diſobedient and tranſgreſſors of them may juſtly be puniſhed; notwithſtanding that they never knew them: ſeeing every man is at his owne perill to looke after, and take notice of thoſe Lawes, or ordinances, whereby he is to live; whether they proceed from inbred naturall notions, or outwardly from the will of his Superiours.
§. 5. Of the excellency of ſpirituall life.
Spirituall lifes excellencieMans ſpirituall life far excells his naturall life; in three reſpects eſpecially.
1. For nature.Firſt, in regard of the things where in it conſiſts: the naturall life conſiſts but in the union of ſoule and body which are but naturall things; and holds by a tie of naturall ſpirits in the blood; upheld by earthly naturall meanes, ſuch as man is made and compounded of.
Spirituall life, which is now ſupernaturall, conſiſts in a ſpirituall union with God, by his eternall Sonne and Spirit; and is upheld by ſupernaturall meanes, and divine influence, whereby we live the life of God; and alſo by God, and to God aRom. 14.8.and ſo, as the life of naturall or reaſoſonable men, 2 Cor. 5.15.1 Pet. 4.2.farre excells the lives of brutes; ſo doth this ſpirituall life of Gods regenerated people, farre ſurpaſſe the lives of meere naturall and unregenerated men: and therefore it is, that men are farre more beholding to the meanes and inſtruments of their ſpirituall life, than to the meanes of their naturall; for, naturall life without ſpirituall, makes a man but ſubject to miſery; whereas the ſpirituall life, upon the naturall, makes a man everlaſtingly happy: which ſhould quicken in us a deſire, and endeavour to be borne againe, according to our Saviours ſpeech, Ioh. 3.3.
2 For continuance.Secondly, the ſpirituall life farre tranſcends the naturall, in reſpect of its continuance: the naturall life, depending upon mutable and mortall ties and bonds, and ſubject to many externall harmfull accidents; is fraile, and, at laſt is ſwallowed up of mortality; it being appointed for all men once to die, Heb. 9.27. and few and evill are our dayes in this world; wherein wee have no abiding city, the ſpirituall life is eternall, without ſubjection to death; becauſe, it is in it ſelfe ſupernaturall, and advanced above the reach and power of all things that can deſtroy life, and is preſerved and upheld by ſuch a fountaine of indeficient and omnipotent life, and undecaying lively vigour, and meanes of divine living, that never ſuffers the man, that hath and keeps communion with the ſame, to be ſubject to death: but makes him paſſe from death to life, Iohn 5.24. the faith whereof doth free a man from the feare of loſing that happy eſtate, (while he continues to love it,) whereas others, in a loſeable and mutable eſtate of life, are, (by feare of being deprived thereof, and being without hope of a better,) hindered in injoying the full comfort of the preſent good, that here is afforded.
3. For effects.Thirdly, ſpirituall life ſurpaſſes the naturall, in its effects: the naturall life enables a man to the doing onelyonly of naturall actions, ſpecially concerning mans naturall good; agreeable unto, and flowing from naturall principles in man; being, in the meane time, dead to any divine, or ſupernaturall good: neither actively doing that of goodneſſe, which is truely morall or divine; nor paſſively receiving and enjoying that thereof which is beatificall, or which makes man bleſſed: and ſo he may, for all that life, the powers and actions thereof, be miſerable and periſh; for, fleſh and blood cannot inherit the Kingdome of God, 1 Cor. 15.50.
The ſpirituall life, by ſo neere conjunction of a man with the fountaine of life Eſſentiall, the well-ſpring of infinite goodneſſe, not onelyonly, by that touch and union, doth it make him ſo live, but alſo it cauſeth him to be moſt happy, both by making him able Actively to live the life of God aGal. 2.19., and to live to the will of God, 1 Pet. 4.2. and alſo by endowing him with paſſive capacity, and with reall poſſeſſion of all ſuch beatificall perfections as are neceſſary for his advancement to, and in a glorious eſtate; farre above all other earthly creatures, in this world and in the world to come: whereby he becomes ſo happy, that nothing can make him miſerable, but even in tribulation he hath cauſe of rejoycing, Rom. 5.3. and when he dyes, yet ſtill he lives, in more excellent manner, as Paul ſaid touching his afflictions, as dying, and behold we live, 2 Cor. 6.9.
In regard of the aforeſaid excellency of this ſpirituall life above the naturall, it was that our Saviour did command his Diſciples, not to feare them that kill the body, but are not able to kill the ſoule: but rather to feare him, which is able to deſtroy both ſoule and body in hell. Mat. 10.28.
§. 6. How to obtaine ſpirituall life.
Vſe 1. To get ſpirituall life.From the former doctrine, touching the excellency of this ſpirituall life of man, diverſe very neceſſary uſes are obſervable. Firſt, it may provoke and ſtirre us up to get this life, above all things in this world: whereof we are borne deſtitute, yea dead in ſin; to which life, by our manifold actuall tranſgreſſions wee doe indiſpoſe and unfit our ſelves: but yet the Lord of his mercy hath appointed us a way, whereby we may get this ſpirituall life: ſo that, by our conſcionable uſe of the meanes appointed by God, By meanes.wee may attaine thereunto, in regard of his promiſe, and faithfulneſſe, that thoſe that ſeeke ſhall finde. Amos 5.6.
And why to be uſed.Theſe meanes are wee to uſe, in regard both of Gods commandement, who thereby tries our obedience and faith: and alſo in reſpect of the diſpenſation of God; who gives his graces onelyonly by, and in his owne way, which otherwiſe cannot be had. Alſo the worth and neceſſity of this ſpirituall life is ſuch, as deſerves our beſt endeavours to get it: our eſteeme whereof is ſeene by our labours for it, in Gods appointed way, without which, God will not give it; becauſe, hee will have us active, about our owne ſalvation; that the ſame may coſt us the price of our labours, to come by it; that thereby we may the more comfortably know that we have it; when we know how we came by it: that wee may be the more carefull to keepe, what wee have ſo laboriouſly purchaſed; and may aſſuredly looke for the reward of our labours; which God, that cannot lie, hath promiſed to thoſe that ſeeke life by his appointed meanes.
To uſe no meanes to get this ſpirituall life, is to contemne both it, and God: and to indeavour to get it, by uſing other meanes than God hath appointed for that end, is to tempt God, or to preſcribe him his waies of diſpenſing his grace, and to preferre our owne wits and wills above Gods; whereby ſuch men loſe both their labour and expectation.
Which they be. 1. The word of God.The meanes in particular, to get this ſpirituall life, are; Firſt, the word of God, ſpecially the Goſpell; which is as the materiall and ſeminall cauſe of it, 1 Pet. 1.23.
2. Application.Secondly, the meanes vegetating and applying the Goſpell to quicken us: which is fourefold.
1. By the miniſtry.Firſt, the miniſtrie of the word; by reading, and preaching of it, to the enlightning of the underſtanding, and to the moving of the affections and hearts of the hearers, to embrace it; for, Faith comes by hearing, Rom 10.17.
2. Chriſtian conference.Secondly, the Company and conferences of thoſe Chriſtians, that in this kind of life, are (by their motion, and example) lively, and vigorous; able, by their warmth and livelineſſe, to heat and quicken thoſe whom they touch: as Eliſha, by his application of himſelfe to the dead child, made it warme and alive, 2 King. 4.34. and as leaven leavens the lump; and every thing affects to procreate its like.
3. Prayer.The third meanes of the Goſpells application to quicken us, is ſervent and effectuall prayer to God, from whom is all the vertue and efficacy of it, that he would make it effectuall to us: for although Paul do plant, and Apollo water, it is God that gives the increaſe, 1 Cor. 3.6.
4. Sacraments, & the ſpirits operation in them.Fourthly, the Sacraments, and in them the powerfull operation of the ſpirit of Chriſt, is that which quickens us when wee are caſt into the frame and mould of the Goſpell; untill Chriſt be formed in usaGal. 4.19.: ſo that in this worke the ſpirit is the principall efficient cauſe: as our Saviour tells us, Iohn 6.63. it is the ſpirit that quickneth.
§. 7. How the Goſpell workes life.
1. Hovv the Goſpell workes not.So then, the Goſpell works not this life in us, in a Phyſicall or naturall manner; as having vertue naturally inherent in the words, to produce ſuch an effect in thoſe that heare it.1.Not phyſically For then, men ſhould be converted and regenerated in a naturall, and not in a divine manner: and alſo, then the Goſpell would worke alike upon all men that heare it, that were alike diſpoſed, and did not ponere obicem, or lay a barre of their owne to hinder it; except God ſhould reſtraine the naturall power of it in working: but ſo, the converſion of man muſt be within the power of his owne act; and God could not be juſtified in his withholding grace.
The word is a ſupernturall inſtrument of ſalvation.But, the converſion of a ſinner is wrought by a greater vertue, than can naturally and ſubjectively be in the words and ſentences of the Goſpell: for, the word of God is not inſtrumentum phyſicum, a naturall inſtrument, but a morall, or rather metaphyſicall inſtrument of effecting ſuch a ſupernaturall worke; according to the will of the firſt agent.
2. Not Ethically.Neither in an Ethicall manner, doth the Goſpell worke this ſpirituall life in us; onelyonly by morall perſwaſion; as morall Philoſophers, and Rhetoricians doe affect and draw their hearers; by reaſons, and exhortations ſtirring up a latent power inherent in us, and inclining our wills, by rationall motives and objects, to be made alive: then muſt it depend upon us, that wee are ſaved; and be from a power of our owne, exuſcitated by the word.2. How God works by the Goſpell according to his own will. But God works by his word, as a more puiſſant and independent agent; that inintends and remits his power in working, according to his owne will, by the meanes; and uſes meanes not as neceſſary for him; but that he can doe as much without them: in regard that the effect is his owne, and man the paſſive ſubject of it.
Mans will is the ſubject of converſion.It is the will of a naturall man that is moſt dead to God-ward, and moſt averſe from him; and therefore, it is the will that is chiefly to be wrought upon and made alive in converſion, whereupon all depends; but, wee know that nothing can make it ſelfe alive, when it is dead, but he that is the fountaine of life; the Son of God, Rom 1.4.
Note. Of the heart.The illumination of the underſtanding, which is common to the wicked and the godly, is preſuppoſed as requiſite to fit a man for converſion: and therefore, in the worke of regeneration, the ſcripture takes notice ſpecially of the heart, inſomuch that the old Teſtament uſes no other word to expreſſe the underſtanding; becauſe, in Divinity no knowledge without intertainement in the heart, and without conformity of the will and practiſe to the truth, is ſaving; action being the end of Theological knowledge in this life; words of knowledge in Scripture commonly comprehend affections in them.
§. 8. Why God uſes meanes.
Although that God could, if he pleaſed, convey grace into a ſinfull man, by immediate influxe, or inſpiration; from which wee cannot utterly exclude all; ſeeing, the worke of grace depends abſolutely neither upon the nature of the meanes, nor upon the abilities and will of the converted and elected, whereof many are not, by that method of meanes, capable; but upon God, who workes according to the good pleaſure of his will: yet he uſes meanes; not to help himſelfe, as if otherwiſe he could not doe the worke; but in reſpect of us, that are naturall men, indowed with ſenſes as well as reaſon, hee appoints meanes, Reaſons of uſing of means. 1.that by our uſing thereof, we may be active about the worke of our owne ſalvation; and may attaine the ſame by a way and courſe within the compaſſe of our owne power and indeavours, as the reward and bleſſing of God upon our labours, to our commendation before God and men. 2.Againe, meanes are appointed by God for our obtaining of ſalvation, that by uſing of them, our ſaith in Gods promiſes and power may be tried, in expecting thereby ſo glorious effects, farre above their nature: and alſo, our obedience may be proved, by doing what God commands us to doe, within the reach of our power, to get life, albeit it doe tranſcend reaſon, how by this way it can be had: as appeares by Naaman the Syrian, 2 King. 5.13, 14. 3.And finally, God appoints the uſe of meanes for our comfort, that by our conſtant conſcionable uſing of the ſame, we may be aſſured of grace and life, as certainly as we are of the uſe of the meanes appointed to get, and by which God hath promiſed to give it, by the working of his holy Spirit.
§. 9. How the Spirits power is manifeſted and ſeene.
Vſe. To finde the Spirits power by the meanes in us.Now further, from the conſideration of the excellency of this ſpirituall life to be wrought in us by meanes, our uſe ſhould be to end eavour to find and feele, both the Spirits quickning vertue of regeneration, by the meanes, powerfully working upon, and in us, and alſo, to diſcerne this ſpirituall life to be in our ſelves: ſeeing our comfort lyes herein, and that the one can never bee without the other.
Manifeſt in 4. degrees of operation.The vertue of the Spirit in us by the meanes manifeſts it ſelfe in foure degrees of operation: not to ſpeake of illumination. Firſt, both in making us ſee and feele, with griefe of heart, our owne wretchedneſſe and ſinfull deadneſſe, 1. Againſt ſinne.and alſo by turning us from our ſins and ungodly courſes, with deteſtation of them and with reſolution and conſtant indeavours againſt them, it being the worke of the ſpirit to luſt againſt the ſleſh; becauſe they are contrary the one to the otheraGal 5.17. &c., both in nature and effects.
In which reſpect, the Prophet Hoſea tells us, that if we will live we muſt turne, Hoſea 6.1. for, our ſinfull courſes are the waies of death: therefore, we ſhould labour to be, and find our ſelves mortified to ſinne, with ſome kinde not onelyonly of voluntary indiſpoſition, but alſo of ſtrong antipathie, and deteſtation of committing the ſame; as formerly wee were prone, and affected with delight to doe; and that at the preſence of ſinne, in its habit, or act, we may with indignation be diſpleaſed and ſad; having no joy nor contentment in that condition. For, the motions of ſin entertained, do worke in our members, to bring forth fruit unto death bRom. 7.5..
Which by a contrary life of grace, are mortified and ſubdued: but, I confeſſe that this degree followes after faith.
2.Begetting faithSecondly, the power of the ſpirit in us by the meanes, is ſeene, by the working of true ſaith in us; which the Apoſtle aſcribes to the ſame, 1 Cor. 12.9. Epheſ. 2.8.
It is by this faith that wee do divinely and ſpiritually livecRom. 1.17. Halak. 2.4., in the act of beleeving, uniting our ſelves to the ſaving and lively object Chriſt Ieſus, with his gracious promiſes, by us adhered unto, and thereunto conforming our ſelves: without Chriſt we have no life in us: as himſelfe tells us, Ioh. 6.57. and without faith wee can neither have him nor his bleſſed promiſes; but by ſaith we have them both; that ſo, by this ſpirituall inſtrument, ſpirituall bleſſings may be ſpiritually enjoyed, whereof the ſoule is the immediate ſubject; and ſecondarily the body, onelyonly by the ſoule; to this faith our Saviour attributes this ſpirituall life, when he ſayes That whoſoever beleeveth in him, though he were dead, yet ſhall he livedJohn 11.25.: therefore, it neerely concernes us all, to labour to get true ſaving faith; and that we doe make uſe of the ſame, in and about its proper objects: And for our comfort, it behooves us to know that we have this faith: but, becauſe the ſignes how to diſcerne it, is the generall ſubject of moſt men in their bookes and ſermons, I paſſe it over with reference to them.
3.Applying of Chriſt.Thirdly, the Spirit of God manifeſts the power of it in us, by the meanes, in the application of Chriſt and his merits to us: whereby we become one with Chriſt, and being grafted into him, have the adoption of the ſonnes of God aEpheſ. 1.5. Rom. 8.16.; and free juſtification from all our ſins, ſealed up and aſſured to us, by the ſame Spirit: whereupon, we may apprehend the ſweet favour of God toward us; wherein conſiſteth life, Pſal. 30.5. and may be filled with a lively vigour of conſolation, in the apprehenſion of the pardon of our ſinnes, and upon the aſſurance of the graces and bleſſings of God to us, for our eternall happineſſe, in which reſpect it is called the Spirit of Conſolation bIob. 14.26.; which makes us cheerefully to endure afflictions, and to runne the way of Gods Commandements, when thus we are enlarged by the ſpirit, and by the ſame poſſeſſed of Chriſt and his graces; by and in whom we ſpiritually live: there is nothing in this world, that we ſhould be ſo carefull of, as to bring forth the fruits of the Spirit, giving teſtimony of our adoption by our good works.
Evidences of the vvorke of the Spirit in us, applying Chriſt. 1.But, of the aforeſaid worke of the Spirit in us, we may have ſome comfortable evidences, upon theſe enſuing grounds. Firſt, by the ſenſe of the vertue from Chriſt quickning us, wee may aſſuredly diſcerne that we touch him, and have communion with him, being in him, as members under our head; and partaking in, and from him, of all his merits and graces.
2.Secondly, the ſame is evident by the change of our eſtates, morally conſidered, in regard of what our diſpoſitions and lives formerly have beene, and now are, touching vertue and vice, goodneſſe and evill; concerning both which, a ſupernaturall change cannot be, but by a ſupernaturall efficient and divine principle: and ſo from the effects, we doe conclude the eauſe to precede or goe before.
3.Thirdly, the aforeſaid worke of the Spirit is manifeſted and diſcerned, by our ſubſiſting and keeping our ſtanding in goodneſſe, and in adhering to God, and to his Word, in ſtates and times, of great and manifold trialls; wherein experiment is made of our ſtrength, and ſincerities, and cleaving to God: in which condition, when the unſound fall away, thoſe that are built upon the rocke Chriſt aMat. 7.24, 25., and from him are ſupernaturally furniſhed with all needfull graces; (by beholding and relying upon him that is inviſible) they doe receive from above a continual influxe of aſſiſtance and abilities, whereby they ſtand faſt and endure, as did Moſes, Heb. 11.27.
4. The Spirits vvorke in ſanctiſication.Fourthly, the Spirits worke in us, by the meanes, is powerfully manifeſted, by theſe lively ſeeds and divine principles of grace; which it infuſeth or worketh in us; called by the Apoſtle Peter, a divine nature. 2 Pet. 1.4.
Whereby the regenerated man is furniſhed, with all ſufficiency of heavenly, and new inherent principles, for the right ordering of himſelfe in divine manner: even as the naturall man is ſtored with his principles of reaſon, thereby to ſquare his judgement and life, in naturall manner.
§. 10. Of the degrees of the Spirits worke of holineſſe in us.
The degrees of grace. 1. Habituall. Which is the holineſſe of mans new nature.The degrees of this worke of grace and holineſſe of Gods Spirit in us, are two. Firſt, that which conſiſts in habituall divine qualities; diffuſed throughout all the powers and faculties of the man, in whom the ſame is; which are wrought, or infuſed gradually, from one degree to another.
Theſe are oppoſite to mans naturall pollution of ſinne and malice inherent in him, upon the which they being ſuperinducted, they doc by degrees weaken, diſpoſſeſſe, and aboliſh the ſame: as the light doth the darkneſſe. Uſe of it.So then,the office and uſe of this habituall holineſſe, and qualification of man with inherent graces of Gods ſpirit, is threefold.
1.Firſt, it ſerves to adorne, accompliſh and beautifie, in ſpirituall manner, the regenerate man,
2.Secondly, it ſubdues, mortifies, and expells the contrary vice, in equall meaſure of extenſion and degree, as it ſelfe is.
3.Thirdly, it qualifies and inables a man that hath it, to the actuall doing of all holy duties; according to the quality and greatneſſe of thoſe divine principles of grace, that is the inherent originall of the ſame; ſo being both the materiall and alſo exemplary cauſe of actuall holineſſe of life; this cannot be without that.
2. Degree is actuall obedience which is the holineſſe of mans actions.The ſecond degree of this ſpirituall holineſſe, is that which conſiſts in actuall obedience to Gods will, in all holy performances, rightly ordering all our thoughts; all the inclinations of our wills; all the motions of our affections; all the morall poſtures of our behaviour; all the words of our mouthes; and all the actions of our lives; in abſtaining; in ſuſtaining; and in active performance, exactly according to Gods commandments; with perfection of integrity and ſincerity.
The uſe of it. 1.The uſe of this degree of holineſſe, conſiſting in actuall obedience, is threefold. Firſt, to manifeſt the truth and power of mans in ward and habituall grace.
2.Secondly, to oppoſe and keepe our corruption and ſin out of that poſſeſſion, which formerly they had of our actions, and hearts.
3.Thirdly, that the body, which is to be ſaved with the ſoule, may in all the organes and powers thereof bee honoured in holy imployment; for good example to others, and for glory to God; before it be glorified with God.
The grounds of it.The grounds and originall motives of this grace and holineſſe, that conſiſts in actuall obedience to God, are three.
1.Firſt, habituall grace in man, not conſidered as in an unformed maſſe; but as formed in its ſeverall ſpecies or kindes of definable vertues, is the ground and living ſpring, whence iſſues this actuall holineſſe, according to the kinds and degrees of the ſeminall or radicall vertue whence it proceeds: without which all outward holineſs is but vaniſhing hypocriſie.
2.The ſecond motive is the externall impulſion of Gods word, in the miniſtery and uſe thereof, Gods vvord.directing and exhorting us, in way of morall perſwaſion to doe our duty: ſo ſtirring up the grace of God in us, to ſhew it ſelfe, in putting forth the vertue thereof in action.
3.The third motive is that influence and motion of the Spirit of God, which at times, The Spirit.both ſtirres up the graces of God in us, to make them lively, to put forth their ſtrength, to make reſiſtance againſt ſinne; and to undertake and proſecute the doing of good; and alſo it ſuppeditates and conveyes increaſe of grace and ſpirituall abilities into a regenerated man; whereby he growes and goeth on, both in habituall and actuall holineſſe: for being dead to ſinne, it is requiſite that we doe live to righteouſneſſe, 1 Pet. 2.24. in regard that the Prophet tells us, That be that doth that which is lawfull and right, ſhall live thereby aEzek 33.19..
§. 11. Of the ſignes of ſpirituall life.
Signes of ſpirituall life, areNow it followes, that wee doe make inquiry and ſearch, to find out the ſignes of this ſpirituall life, whereby we may know whether we have it, or want it, whereof I will give you ſome notes.
1.Firſt, it is diſcernable by a mans thoughts and affections; for,Heavenly thoughts and affections. if he have ſpirituall life, both his minde and thoughts will be taken up moſt with God and heavenly things; and alſo, his affections will be moſt ſet upon them, both with ardency of deſires to have them, and alſo with abundant joy in the hope and fruition of them; according to the command of the Apoſtle, who bids us to Set our affections on things above, not on things on the earth: becauſe, our life is bid with Chriſt in God, Coloſ. 3.2, 3.
2.The ſecond note of this ſpirituall life is the powerfull active effects of it; His life godly.whereby, the man that hath it, doth live: (for his divine and morall manner of living,) according to the direction of Gods holy Word, and the motion of the ſpirit of God; in manner and degree, farre ſurpaſſing the power of nature; and contrary to the diſpoſition of fleſh and blood; being hereunto moved and ſtrengthened; not onelyonly by outward morall perſwaſions; but, ſpecially after a divine, or renewed manner, by a ſpirituall principle of ſupernaturall vitall motion within himſelfe; whereby, after a ſort, in ſome meaſure, he becomes a rule and Law to himſelfe of good life: as thoſe that have the law not onelyonly written in their hearts, but have alſo a power, with activity of endeavour to do the ſame; with reſpect to a ſpitituall and ſupernaturall end: and in this reſpect alſo it is ſaid, that the Law is not made for a righteous man a1 Tim. 1.9..
3.The third ſigne of ſpirituall life in man, is his comfortable ſuffering for the things belonging to that life; Patient ſuffering.when he ſubſiſts under afflictions for goodneſſe, with unrelenting courage, adhering to the truth, and perſiſting in his integrity, againſt all oppoſition.
1.Which manifeſts it ſelfe, firſt, in the meaſure of theſe afflictions, when he beares the ſame with ability above naturall ſtrength, as did Moſes, ſeeing him that is inviſible bHeb. 11.27.: by whoſe vertue he was ſupported. 2.Secondly, by the manner of his undergoing of afflictions, in voluntary and active ſubmiſſion, and not onelyonly paſſive, or by way of coaction, and inforcement, wholly againſt his will ſubjected to them; but induring with joyfulneſſeaRom. 5.3.; as thoſe that the Scripture ſpeakes of, who tooke joyfully the ſpoyling of their goods, Heb. 10.34. which cannot bee done, but by ſuch as are indowed with this ſpirituall life, whereby they live, even when they die.
4. Heavenly behaviour in the vvorld.The fourth note of this ſpirituall living, is the regulatity of ſuch a mans godly behaviour and converſation, in the worlds eye, in all his actions ſubject to the direction of God, and moving from, and according to ſupernaturall principles of habituall grace; not walking after the judgement and examples of the world, or of fleſh and blood. For, he that is indowed with this ſpirituall life, is a compleat now creature, having judgment, will, affections, qualities, ſenſes, and deportment, farre differing from the vulgar crew, and common courſe; in a life, as if not of the world, but as he were a pilgrim in the world, ſo his carriage in a manner is ſtrange to the world.
And as the life of every creature is, ſo it affects the element fit for it; as, fiſhes affect the water; the Salamander to be in the fire; and other creatures, ſome to be on the earth, and others to flie in the aire; ſo that a man, that hath ſpirituall life, delights to live with God and good men, as did the Prophet David, Pſal. 84. and doth deſire to feed conſtantly upon ſuch divine ordinances and graces as do cherith that life, delighting to be exerciſed therein, as in his proper element, as David confeſſed of himſelfe to God, O, how I love thy Law? it is my meditation all the day bPſal. 119 97..
§. 12. How ſpirituall life may be preſerved.
Meanes of preſervation of ſpirituall life.I will now brieſly ſhew you, how a man, that hath this ſpirituall life, may preſerve, and ſtrengthen it: which is done eſpecially by ſixe things.
1.Uſe of the meanes vvhereby it is gotter.Firſt, by the conſtant and conſcionable uſe of the ſame meanes ſtill, whereby he got it: for, the procreant cauſe of any thing is alſo the conſervant cauſe of the ſame; becauſe of their homogenean nature, and ſympathie between the patient and the agent, except in thoſe things that are brought forth by accident, or by the power of an efficient overſwaying the inſtrument and other cauſes, contrary to their naturall diſpoſition. So that ſuch a Chriſtian muſt never be weary, nor give over the continued exerciſe of the ſame courſe of godly meanes, whereby at the firſt he found this life of grace wrought in him.
2.Exerciſe in ſpirituall vvorkes.The ſecond meanes to preſerve this ſpirituall life, in thoſe that have it; is, to exerciſe it in all the offices, and works thereof; both in beleeving in Chriſt with application of the promiſes, and alſo in doing and ſuffering what God requires or impoſes; for, as faith drawes this life from the fountaine of life, whereby we live, as men ſay, actu primo, ſo by the imployment and exerciſe of this life, in obedience to God, we live, actu ſecundo; preſerving and nouriſhing this life. For, we ſee that by reſt and idleneſſe things are, not onelyonly often fruſtrate of the end of their being, but doe alſo languiſh and die; which by action, according to their naturall faculties and proper uſe, are preſerved. For, all things that are in the way to their end, (as ſpirituall life is here) are maintained and perfected by their motion to that end; where, at laſt, they are to reſt, there not being an ultra or more-over, for them to aſpire after.
3.Zeale.Thirdly, this ſpirituall life is ſomented and cheriſhed by ſtirring up, and blowing the coale of godly zeale for goodneſſe, and againſt evill; whereby a man may quicken the things that are ready to die: this zeale is, as the lively ſpirits that quicken this life, to make it active, whereby it growes and is vigorous.
The vveakenes of zeale.The things that weaken this zeale, are three. Firſt, weariſomeneſſe and ſatiety, contracted by the length of time in aſſiduity, about good things and divine exerciſes. 2.Secondly, by diſeouragements, from all examples, and from oppoſition of goodneſſe. 3.Thirdly, for the prevailing of vice in our ſelves, or generally in others, caried with a high hand; and from the languiſhing of grace in our ſelves; and from the generall diſcountenancing of it by others.
Meanes to quicken zeale. 1.The meanes to quicken this zeale are; Firſt, the ſerious conſideration both of the excellency, and alſo of the uſefulneſſe of goodneſſe, whereby wee may bee inſlamed with the love and deſire of it. 2.Secondly, the odiouſneſſe and dangerouſneſſe of iniquity and ſinfull prevailing courſes in others; may, by antipathie, and antipariſtaſis, kindle our zeale the more againſt it: as David confeſſes of himſelfe, that rivers of waters did runne downe his eyes, becauſe men kept not Gods Law, Pſal. 119.136.
4. Gods promiſesFourthly, this ſpirituall life is maintained by obſerving and collecting the promiſes of the word of God; and marking how God fulfills the ſame to his people: and ſo by meditating and relying upon them, wee ſhall find incouragement, and a lively influence come from the ſame, to uphold this ſpirituall life in us, in all eſtates, when all other things do faile. As the Prophet ſaith, unleſſe thy Law had beene my delight, I ſhould then have periſhed in mine affliction aPſal. 119.42..
5. Preſeverance.Fiftly, ſpirituall life is upheld in us, by having our eyes fixt upon God, in conſtant perſeverance in all well doing, (as did Iehoſaphat b2 Chro 20.12.) from whom there proceeds to us a gracious influence of divine life, as light from the ſunne to the moone, when ſhe is within the aſpect of it.
6.Hope of happincſſe.The ſixt meanes of preſervation of this ſpirituall life, is hope, ſet upon our future happineſſe: as did our Saviour Chriſt; who, for the hope that was ſet before him, indured the croſſe: Heb. 12.2.by this anchor of hope a man rides ſafe in all ſtormes, as held up by the chinne, that hee can never bee drowned, when this anchor is caſt upward within the vaile, whither Chriſt our forerunner is gone cHeb 6.19.: drawing us after him.
§. 13. Of mans care of ſpirituall life.
Vſe 2. Mans great charge.The ſecond uſe of the excellency of mans ſpirituall life is, to inſtructus; that man hath the greateſt adventure and charge, to ſave, or loſe, of any creature in the world: for, as he hath both a ſoule and a body, ſo hath he, both a naturall and a ſpirituall life to ſave, or loſe: and upon the miſcarying of the ſpirituall, depends the miſery of the naturall
Therefore it is, that man is ſubject to moſt dangers of all earthly creatures; and needs to be moſt vigilant and carefull of himſelfe: for, by how much the more excellent he may be, if he be ſaved, ſo much the more miſerable ſhall he be, if he periſh. And therefore, as of a ſhip lade with rich goods, more care is to be had, than of a ſhip lade with coales or chalke;Compariſon. ſo more care is to be had of a man than of any other worldly creature; in regard of the greatneſſe of the aforeſaid adventurer which may be fitly repreſented by the anſwer of a certaine Philoſopher to a wretched fellow, when they were both at ſea in danger to be drowned together, whereof the Philoſopher was much more fearefull than the other, who upbraided him for the ſame, and demanded the reaſon thereof; to whom the Philoſopher replyed, that the loſſe was farre the greater for him to miſcarry, than for many ſuch fellowes as the other was, who were nought worth.
Vſe 3.The third uſe obſervable from hence is; that if it come into competition whether wee ſhould yeeld to loſe our naturall life, or our ſpirituall; when both cannot be enjoyed to ether, then wee are to preferre the preſervation of our ſpirituall life before our naturall, and, for ſaving of this, to do nothing to hurt or prejudice that: remembring that our Saviour ſaith, be that loveth his life ſhall loſe it; Terent S. naturall before naturall life.and he that hateth his life in this world, ſhall keepe it unto life eternall, Iohn 12.25. for obtaining whereof many of Gods people little reſpected their naturall life, as they who Heb. 11.35. did not accept deliverance from death, that they might obtaine a better reſurrection; Paul ſaid that his life was not deare to him; but that he was ready to die for the name of Ieſus Chriſt, Act. 21.13. which was the eaſe of all the Martyrs; ſuch was their eſteeme of, and affection to ſpirituall life. We that live (ſaith Paul) are delivered to death for Ieſus ſake, that his life may bee manifeſt in us. Which coademnes thoſe, that Eſau-like ſet light by this ſpirituall life; preterring the world, their luſts, their pleaſures, or naturall life before it: becauſe, they neither know the worth, nor comfort of it; nor have part or hope of it: which whoſoever hath, will chooſe rather a thouſand times to die this temporall death; than to loſe his ſpirituall life.