The Christian Warfare Part 3, Book 2 · Chapter 12
CHAP. XII. How wee may knowe that Gods ſpirit dwelleth in vsus by our ſanctification and the qualities and gifts of holineſſe infuſed into vsus.
§ Sect. 1. The fift effect of the ſpirit is the worke of ſanctification.A Fift effect of the ſpirit, whereby hee may bee knowne to dwell in vsus, is the worke of ſanctification, and the qualities of holineſſe infuſed into vsus, which is ſo proper and peculiar to the ſpirit, that none beſides him can effect it. For as impoſſible it is for any man to giuegive vntounto himſelfe this ſpirituall renewing, as it was at firſt to be the cauſe of his owne being; as vnable are wee to bee the cauſes of our regeneration, as wee were to bee of our generation, and therefore as the creature euidently proueth that it had a creatour, and the childe that it had a father, ſo alike certainly may we be aſſured by our renewing and regeneration, that the ſpirit of God dwelleth in vsus who hath beene the ſole authour of this worke. And thus our Sauiour aſcribeth it to his holy ſpirit, where he ſaith, that vnleſſe wee bee borne of water and the ſpirit wee cannot enter into the kingdome of heauen. Ioh. 3. 5. 1 Cor. 6. 11, Rom. 1. 4.So the Apoſtle hauing tolde the Corinthians that they had beene notorious ſinners, ſaith that they were waſhed and ſanctified by the ſpirit of our God. And hereof it is that he is called not onelyonly the holy ſpirit, but the ſpirit of holineſſe, the ſpirit of ſanctification or the ſanctifying ſpirit, not onelyonly becauſe he is infinitely holy himſelfe, but alſo doth ſanctifie and make vsus holy who were in our ſelues corrupt and ſinnefull. The which ſanctification he worketh by begetting a liuely faith in vsus which purifieth our hearts, and ſo applyeth vntounto vsus the vertue of Chriſts death and reſurrection, whereby we are cleanſed from our ſinfull corruptions and quickened in the inner man to holineſſe of life; the which ſanctification, mortification and ſpirituall quickening alwayes beginneth at the heart, minde, will and affections, and then afterwards ſheweth it ſelfe in our outward actions. And therefore whoſoeuer finde this worke of ſanctification thus begun in them, they may bee aſſured, that the ſpirit of God dwelleth in them.
§ Sect. 2. Of the ſixt effect of the ſpirit, which is repentance and of the preparation there unto.A ſixt effect of the ſpirit dwelling in vsus is like vntounto the former, namely vnfained repentance and amendment of life; vntounto which it maketh the ſame preparation, that it doth for faith. For firſt by the miniſterie of the law, the ſpirit (as our Sauiour ſpeaketh) conuinceth vsus of ſin, ſhewing vntounto vsus both the hainouſneſſe of our ſinnes, together with their multitude, and alſo the grieuous and endleſſe puniſhments Ioh. 16. 8.which they hauehave deſerued. And this it doth commonly at the firſt in a more generall and confuſed maner, amazing and aſtoniſhing vsus with terrours and feares, horrours of minde, and panges of conſcience when as wee ſee the huge maſſe or mountaine of our manifold and grieuous ſinnes, as it were in the whole lumpe; and the wrath of God, the curſe of the Law, the plagues and puniſhments of this life and the life to come, which we hauehave by them deſeruedly, and (in reſpect of our owne meanes) ineuitably drawne vponupon vsus; and afterwards more particularly and diſtinctly it ſetteth our ſinnes in order before vsus; and eſpecially preſenteth to our viewe thoſe ſinnes which wee are moſt guiltie off, and by which wee hauehave moſt diſhonoured God and wounded our owne conſciences By all which it worketh in vsus that which we call penitence, contrition, and humiliation, whereby we are caſt downe vnderunder the heauie waight of our ſinnes and lye grieuing and groning vnderunder them; as it were vnderunder an intollerable burthē, finding no reſt or comfort in our ſelues, or in any worldly things beſides. And thus the ſpirit by the law (as it were) with an yron hammer, battereth and bruiſeth our hard and ſtony hearts in pieces, that he may mixe with them, beeing made contrite, Ier. 4. 3.the oyle of his ſpirituall graces; and vſeth it like a plow to breake vp (as it were) theſe clunge, ſtiffe, and fallow grounds, that being thus prepared he may ſow in them theſe holy ſeedes. For when hee hath thus caſt vsus downe and throughly humbled vsus, then he raiſeth vsus vp againe, by reuealing vntounto vsus the myſterie of ſaluation, the mercies of God, and merits of Chriſt, offered vntounto all who will receiue them by ſaith. And then (as hath beene ſhewed) it worketh in vsus an hungring deſire after Chriſt and his righteouſneſſe, and a carefull, earneſt and conſtant endeauour in the vſe of all good meanes, as the hearing of the word, prayer, and the reſt, whereby wee may be made partakers of them. The which by his inward and ſecret operation, he ſo bleſſeth and ſanctifieth vntounto vsus, that they become effectuall to worke in vsus a liuely faith, whereby wee lay hold vponupon Chriſt and his benefits, and ſo are aſſured of the merciemercy of God and the remiſsion and pardon of all our ſinnes, of Gods grace in this life, and eternall glory in the life to come.
§ Sect. 3 That faith is the cauſe and foundation of our repentance.And thus being poſſeſſed by faith of all theſe ineſtimable benefits, our hearts are rauiſhed with the apprehenſion of the infinite louelove of God, and our Sauiour Chriſt, and inflamed with vnſained louelove towards them againe; which faith thus working by louelove doth cauſe a change and alteration which is called repentance, beginning in the minde and heart, and ſo proceeding to the outward parts and actions; and worketh in vsus a godly ſorrow becauſe by our ſinnes we hauehave ſo much offended and diſpleaſed ſo gracious a God and good a father; a true hatred of thoſe ſinnes and corruptions which wee hauehave either formerly committed, or which yet adhere and cleaue vntounto vsus, and a ſettled reſolution and conſtant purpoſe to mortifie and ſubdue, leaue and forſake them for the time to come; and to ſerue the Lord in holineſſe and newneſſe of life. All which wee doe not out of ſeruile feare, but out of child-like louelove and affection, which maketh vsus willing and deſirous by our new obedience to pleaſe and glorifie our heauenly father, not for feare of condemnation, but becauſe through the mercies of God, and merits of Chriſt, we are aſſured that we ſhall neuer be condemned. Where by the way we may note a notable difference betweene that ſorrow for ſinne which the ſpirit worketh in the regenerate, and that which is in carnall men: For though theſe may ſorrow and grieue after they hauehave ſinned, yet it is not for ſinne it ſelfe, the remembrance whereof is pleaſant vntounto them, but for the puniſhments, which they either preſently feele, or feare and expect in time to come: where as the ſorrow of Gods children is a floud or ſtreame that ſpringeth from faith and louelove, making vsus to bewaile our ſinnes becauſe we hauehave offended and diſhonoured ſo good a God who hath freed vsus from the guilt and puniſhment of them by giuing his onelyonly Sonne to death as the price of our redemption.
§ Sect 4. That the ſpirit dwelling in vsus purgeth vsus from our naturall corruptions.So that if the Spirit of God dwell in vsus, then hath it wrought in vsus, this worke of repentance in all the parts thereof and hath made in vsus an happy and bleſſed change, from euill to good, from ſinne to holineſſe, and from corruption to grace. For as in nature corruption goeth before generation, the aboliſhing of the old forme, before the bringing in of the new; ſo before wee can bee ſpiritually renewed, the old man muſt bee killed and crucified, and then the new man will bee quickned and reuiued; ſinne and corruption is purged away, and then holineſſe and righteouſneſſe is wrought in vsus. Firſt then in effecting this worke of repentance, the Spirit of God dwelling in vsus, purgeth and purifyeth vsus from all our ſinfull corruptions in all the parts of our ſoules and bodies, by applying vntounto vsus the efficacie and power of Chriſt Ieſus his death, which mortifith and crucifieth them in vsus, ſo as they doe no longer raigne in our mortall bodies as in time paſt. As for example it cauſeth the ſcales of ignorance to fall from the eyes of our minde, it freeth in ſome meaſure our iudgements from errour, our imaginations from vanitie, our conſciences from dead workes, our hearts from hardneſſe our wils from peruerſeneſſe and rebellion, our affections from corruption and diſorder, and all the members of our bodies from the ſeruitude of ſinne. All which are the proper and peculiar workes of the ſpirit, and the fruits of our regeneration, and n…w birth, according to that of the Apoſtle; Whoſoeuer is borne of God doth not commit ſin: for his ſeede remaineth in him, and he cannot ſinne becauſe he is 1 Ioh. 3. 9.borne of God.
§ Sect 6. That the ſpirit is knowne to be in vsus by his quickning of vsus in the inner man.Yea but in the regenerate alſo there may ſeeme to bee ſome mortification, ſome mourning for ſinne, ſome leauing and forſaking of it: As we ſee in Herod who heard Iohn the Baptiſt gladly, and did many things according to his inſtructions: In Simon Magus who for a time left his forcerie, beleeued and was baptized: In Ahab, who humbled himſelfe before God, wearing ſackcloth, and going mournfully: In Iudas, Demas, Ananias and Sapphira, with many ſuch like, and how then may we diſcerne the one from the other? I anſwere, that though there be ſome ſeeming ſimilitude betweene them, yet there are many great and eſſentiall differences whereby wee may know the one from the other. For the regenerate man mortifieth and forſaketh his ſinnes out of louelove and obedience to God, but the vnregenerate out of ſelfe-louelove for the obtaining ſome temporall good, or the auoiding of ſome euill. Hee renounceth all ſinne, and laboureth moſt in the mortification of thoſe corruptions vntounto which hee is naturally moſt inclined, as wee may ſee in the example of Dauid, who ſhewed his vprightneſſe before God, by keeping himſelfe from all his iniquities, by hating eueryevery falſe way, and eſteeming all Gods precepts. So that his repentance and mortification is without reſtraint Ioh. 6. 63.or limitation, and extendeth to the ſubduing and rooting Tit. 3. 5.out of all ſinne without exception. But the other in his fained repentance renounceth onley ſome ſinnes which Eph. 2. 1.he can beſt ſpare, as being leaſt pleaſant or profitable; but as for thoſe which are moſt aduantageable and delightfull, he keepeth them like ſugar vnderunder his tongue, and will rather part with any thing, euen the firſt borne of his body, Iob. 20. 12▪ Mic. 6. 6.as the Prophet ſpeaketh; yea looſe his owne ſoule, then leaue and forſake it; As we ſee in Herode and many others. The man regenerate is conſtant in his repentance and caſteth away his ſinnes with deteſtation like filthy rags, with a purpoſe neuer againe to returne vntounto them; but the hypocrite Eſa. 58. 5 Heb. 12. 1.onelyonly leaueth them for a time, and then returneth vntounto them againe, he layeth them aſide like his apparell, with a purpoſe to reſume them when hee hath fit opportunitie, and there is not a through diuorce betweene him and them, but onelyonly a temporarie ſeparation (as it were) by mutuall conſent. Hee leaueth his ſinnes willingly and chearefully and becauſe they ſo beſet him▪ and clinge about his necke, that he cannot in ſuch haſt flie from them as he deſireth, therefore he is content that the Lord ſhould pull him out of this ſinfull Sodome with ſome violence, burne away his droſſe with the fire of tribulation, and cut the throate of thoſe which he hath eſteemed his darling ſins, with the ſword or razor of afflictions; but the other vnwillingly forſaketh his darling ſinnes, and when he is dragged from them by the feare of Gods approaching iudgements, he doth with Lots wiſe, looke backe vponupon them, as being loath to part with them, vnleſſe he were conſtrained by meere neceſsitie. From whence another maine difference plainely ariſeth betweene them. For the ſound Chriſtian by his repentance hath his minde and affections changed, and whereas in the dayes of his ignorance he allowed and approued, loued and liked his ſinnes; now hee condemneth, loatheth and diſliketh them; ſo that hee is freed, not onelyonly from the outward act of ſinne, but alſo from the inward louelove, yea more from the corrupt affection, then from the ſinfull action, as wee ſee in the example of the Apoſtle Paul, who did the euill which hee hated, and Rom. 7. 15. 23.was delighted in the law of God in the inner man, when by the Law of his members he was led captiue of ſinne. But the vnregenerate doe onelyonly leaue their ſinnes in reſpect of the outward act, when as in the meane while their hearts and affections doe cleaue vntounto it. As we ſee in the example of Balaam, Num. 23. 20. 26who rendereth this as the reaſon why hee would not curſe the people of Iſrael, not becauſe hee loued them, as being the Church of God and his peculiar and choſen people, but becauſe the Lord would not giuegive him leaue; wherby he implyeth that hee would very gladly hauehave done it, that by gratifying Balaacke hee might hauehave receiued the wages of iniquitie, but was reſtrained by the terrours of the Almightie, ſo as he durſt not for his life preſume to doe it. In which reſpect it may be truely ſaid, that Pauls ſinning through infirmitie, and in ſome ſort vnwillingly, was leſſe ſinfull, then Balaams not committing of that act of ſinne in curſing the people, yea then his bleſsing of them, ſeeing all hee did was through feare and conſtraint which made him to bleſſe them whom hee curſed in his heart, as appeareth by that his curſed counſaile which he gaue vntounto Balaacke, namely that he ſhould by alluring the people to Num. 24. 14. & 24. 1. 2.commit firſt carnall, and then ſpirituall fornication, vtterly diſarme them of Gods protection, and leaue them naked to their enemies. And the Lord doth not ſo much regard the hand as the heart, nor the outward action as the minde and inward affection.
§ Sect 6. That the ſpirit is knowne to be in vsus by his quickning of vsus in the inner man.Secondly as the ſpirit mortifieth and crucifieth the olde man with the luſts thereof, ſo it quickeneth vsus in the inner man and reneweth in vsus all ſanctifying and ſauing graces; as it maketh vsus to flye all euill▪ ſo to imbrace that which is good; as it cauſeth vsus to forſake our old ſinful workes, and corrupt conuerſation, ſo it inableth vsus by our new obedience to ſerue the liuing God. Thus our Sauiour aſcribeth to the ſpirit this ſpirituall life and quickening; It is (ſaith he) the ſpirit that quickeneth; And the Apoſtle telleth vsus, that Iohn. 6. 63.God according to his merciemercy hath ſaud vsus, by the waſhing of regeneration and renewing of the holy Ghoſt. If therefore the Tit. 3. 5.Spirit of God dwelleth in vsus, then are we, who were dead in treſpaſſes and ſinne, quickened with ſauing grace, and raiſed Eph. 2. 1.and inabled vntounto new obedience; our vnderſtanding which were darkened with ignorance, are inlightened with the knowledge of Gods truth, the worke of redemption, and myſteries of godlineſſe. Our iudgements are informed ſo as we can diſcerne betweene truth and falſehood, good and euill. Our mindes which onelyonly minded earthly vanities, are now ſet, not on things beneath, but vponupon thoſe Col. 3. 2. Heb 9. 14.that are aboue; our conſciences which were loaded with dead workes, doe now ſerue the liuing God, performing that dutie for which they were created, in excuſing vsus when we doe well, and accuſing vsus when we doe euill. Our wils which were ſtubborne and rebellious, are now obedient, plyable and ſubiect to the will of God. Our hearts of ſtone, are Pſal. 51. 17.made hearts of fleſh, and becomming broken and contrite are fit ſacrifices which God accepteth. Our corrupt affections are now ſanctified and brought in order; our louelove of the world is changed into the louelove of God, ſpirituall and heauenly things, our confidence in the creature into affiance and truſt in God. Our feare of men into a godly feare which reſtraineth vsus from ſinne, and inciteth vsus to all good duties. Our carnall ioy into ſpirituall reioycing, our corrupt anger into godly zeale, which ſetteth it ſelf againſt all the impediments of Gods glory, eſpecially our owne ſinnes. And finally being freed from the ſeruice of ſinne, we are now become the ſeruants of righteouſneſſe, ſetting before vsus the whole Law of God, as the rule and ſquare of our liues, and all our actions, and conforming our ſelues in obedience vntounto al and eueryevery of the commandements both in the hating and forſaking of whatſoeuer it forbiddeth and condemneth, and in the imbracing and practiſing of whatſoeuer it commendeth and inioyeth.
§ Sect. 7 The differences betweene the quickning of the ſpirit in the regenerate, & that which ſeemeth to be in the vnregenerate.But here let vsus take heede that wee doe not deceiue our ſelues; for though thoſe onelyonly in whom the ſpirit dwelleth are thus truely quickened, yet there may be a ſhew of it in them that are vnregenerate, as wee may ſee in the example of the Angell of the Church of Sardis, who had a name that he liued, and yet was dead: and of the Church of Laodicca, who thought himſelfe quick ſighted and rich in all ſpirituall grace, when as he was wretched and miſerable, poore. blinde, and naked. And though all new and true obedience Apoc. 3. 1 17.is the fruit of the ſpirit, yet there is in the vnregenerate ſome reſemblance and ſhewes of it, though it be not in them in truth; euen as there are many things done by beaſts, which a man would thinke did proceede from reaſon and vnderſtanding; where as in truth they are by inſtinct of nature, they propounding no ends vntounto themſelues in all their actions, but are directed vntounto them by him that made them; and by phantaſie and imagination, reaſons Ape which inableth them to produce ſuch ſtrange effects, that diuers being hereby deceiued, hauehave thought them reaſonable. Now that we may not be thus deceiued, let vsus remember, that hee who is led by the ſpirit, performeth ſimple obedience vntounto the law of God becauſe hee requireth it, but the vnregenerate in diſsimulation for worldly and ſiniſter reſpects hee yeeldeth totall obedience vntounto the whole law of God, and with all the powers and faculties of his ſoule, and body; but the other onelyonly in the outward man and that vntounto ſome commandements alone, making no conſcience of the reſt. Hee is conſtant in his obedience, becauſe the cauſe therof Gods louelove towards him, and his louelove towards God is conſtant and permanent; and he walketh daily & continually in Gods law, as in his way; but the other is obedient by fits onelyonly, going forward and backward, as he is ſpurred on, or curbed and rayned in, by worldly reſpects, which being mutable and vnconſtant doe make his obedience like vntounto them. In which reſpect the motion of the vnregenerate in the waies of godlineſſe may be ſaid to be dead and accidentall, incited and ſtirred on by outward cauſes, as the horſe which would not goe vnleſſe he were compelled by the ſpurre, or like the wheeles in the clocke, which no longer moue then the waights and poyzes doe hang vponupon it. But the motion of the regenerate is liuely and naturall, proceeding from an inward cauſe, euen the ſpirit of God dwelling in vsus, which quickneth vsus (as it were) with a new ſoule of life and power, whereby wee are inabled to goe on in the wayes of godlineſſe, euen as a man naturally moueth and walketh by vertue of his ſoule; 2 Pet. 1. 4.which quickeneth and ſtrengtheneth his body to the performance of thoſe actions. So that in a true Chriſtian there is the right perpetuall motion, whoſe cauſe is not outward, but in himſelfe, making him conſtantly and continually to goe on in his holy way, as kindely and naturally, by vertue of that godly nature whereof hee is made partaker by the holy ſpirit, euen as the fountaine ſprings and the riuer runnes. And how ſoeuer there may bee both in the regenerate, and the vnregenerate an heate of louelove and zeale which is the cauſe of all their motion and actions, yet there is great difference betweene them, for the one is like the heate in a bathe, whoſe cauſe is naturall and in it ſelfe, and is therefore conſtant and continuall, and not abated and leſſened but rather intended and increaſed by the outward cold of croſſes and afflictions; but the other like the heate of ordinarie hot water, which being naturally colde, and onelyonly hot by accident and heate of the fire, is not conſtant but though for a time it may be much more hot then the other, yet the cauſe being not in it ſelfe, but outward and accidentall, when this is put out, the heate continueth not, but againe returneth to more then wonted coldneſſe. For ſo the heate in the vnregenerate being onelyonly cauſed by outward proſperitie and temporall benefits, they ſeeme feruent in their louelove towards God whileſt theſe continue, but if this fuell which nouriſheth it, be taken away, and they be compaſſed about with afflictions and perſecutions, they become more colde in their louelove and zeale towards God then euer they were before. Or elſe they may be reſembled to a liuing body and dead carkaſe; the one whereof is hot by an inward cauſe, euen the radicall and vitall heate which warmeth the bloud in all the veines; but the other howſoeuer it may bee made hote by the heate of the fire and by much friction and rubbing, yet it continueth not any longer then theſe meanes are applyed, becauſe it hath no inward cauſe, but they beeing remoued, it becommeth againe as cold as a ſtone, or the earth and clay whereof it is made.
§ Sect. 8. The former operations of the ſanctifiing ſpirit ſignified by diuers metaphors▪ as firſt wine and oyle.And theſe are the effects reſpecting our repentance which the ſpirit worketh in vsus, the which are alſo implyed by diuers metaphors or ſimilitudes, by which in the Scriptures it is repreſented vntounto vsus. For it is likened vntounto winde, becauſe like it (yea much aboue it) it is mighty and powerfull to caſt downe all that ſtandeth in the way, as proude reaſon, ſtubborne will and rebellious affections; and to make the ſtrong okes and lofty cedars equall with the loweſt ſhrubes. Secondly in reſpect of its ſecrete operation and the vnknowne liberty which it taketh in working where it liſteth. Thirdly, becauſe the more it bloweth vponupon Ioh. 3. 8. 2 Cor. 10. 5.vsus, the more it cauſeth vsus to burne and flame out in the feruent zeale of Gods glory. And fourthly becauſe it hath a cleanſing and purifying vertue, wherby it purgeth vsus from the contagion and corruption of our ſinnes, euen as the winde purgeth the wheate and driueth away the chaffe, 2 Cor. 1. 21.cleanſeth the ayer, and purifieth it from all hurtfull and dangerous infection. Secondly it is likened to oyle, and the operation thereof to outward annointing, in reſpect of that ſuppling & ſoftning vertue which it hath, whereby it mollifyeth our hard and ſtony hearts, and makes them to become fleſh, tender and pliable to Gods will and word, and alſo becauſe our powers and parts being ſpiritually annointed 1 Ioh. 2. 20.with this holy oyle, they are made ſtrong and vigorous, nimble and actiue to runne in the wayes of Gods Commaundements; as our limbes annoynted with materiall oyle, are made more agill and fit for any bodily exerciſe or feates of actiuity. And finally it is likened to oyle becauſe like it, it maketh a chearefull countenance, whileſt it comforteth and cheareth the heart, bringeth peace of conſcience, which paſſeth all vnderſtanding, and repleniſheth our ſoules with ſuch inward ioy as is vnſpeakable and ineſtimable.
§ Sect. 9. The ſpirit compared to water. Eſa. 44. 3.Thirdly, it is compared vntounto water; For I will) ſaith the Lord) powre water vponupon him that is thirſty, and floods vponupon the dry ground; I will powre my ſpirit vponupon thy ſeede and my bleſſing vponupon thy of-ſpring; becauſe in many things it doeth reſemble it, for it cleareth the eyes of the minde, (as materiall water doeth the eyes of the body) and maketh vsus much more perfectly to behold the wayes of God and myſteries of his kingdome; to which ende the Lord promiſeth his Church that hee will powre the water of his ſpirit Ioel. 2. 28.vponupon all fleſh, the effect whereof ſhould bee this, that they ſhould prophecy, their young men ſee viſions, and their olde men Eſa. 61. 2. 3.dreame dreames. Secondly like water it cooleth and refreſheth vsus, when we are ſcorched with the heate of Gods diſpleaſure, with afflictions and perſecutions, and are ready to faint with wearineſſe, as we are trauailing in our iourney towards our heauenly countrey. Thirdly (like water) it quencheth our ſpirituall thirſt, by applying vntounto vsus that wel-ſpring and fountaine …f liuing waters, Ieſus Chriſt his blood, his righteouſnes and obedience; to which purpoſe is that ſpeech of our Sauiour to the woman of Samaria; Whoſoeuer drinketh of the waters that I ſhall giuegive him, ſhall neuer Ioh. 4. 14. and 7. 37.thirſt; but the water that I ſhall giuegive him, ſhall be in him a well of water ſpringing vntounto euerlaſting life. And that proclaimation which he made at the feaſt; If any man thirſt, let him come vntounto me & drinke. He that beleeueth in me, out of his belly ſhal flow riuers of liuing water; the which (as the Euangeliſt expoundeth it) hee ſpeake of his ſpirit which they that beleeued on him ſhould receiue. Fourthly, he is compared to water, becauſe like it he hath a cleanſing vertue, to purge vsus by the application of Chriſts merits and blood-ſhed from the guilt, puniſhment and corruption of all our ſinnes. So the Apoſtle ſaith to the Corinthians, that they were waſhed and 1 Cor: 6. 11. Tit. 3. 5. Heb. 10. 22. Zach. 13. 1.cleanſed from their ſinnes, in the name of the Lord Ieſus, by the ſpirit of God. Laſtly like water, it watereth our dry and barraine hearts, and maketh them fruitfull in holineſſe and righteouſneſſe, for ſo the Lord hauing ſaide, that he would powre the water of his ſpirit vponupon his Iſrael, addeth in the next wordes, and they ſhall ſpring vp as among the graſſe, and a… willowes by the water courſes. And againe, Thou ſhalt bee Eſa. 44. 45.like a watered garden, and like a ſpring of water, whoſe waters faile not.
§ Sect. 10. The ſpirit compared to fire. Ioh. 3. 11. Act. 2. 3.Finally it is compared to fire, according to the Baptiſts ſpeech of our Sauiour Chriſt, Hee ſhall baptiſe you with the holy Ghoſt and with fire; and ſo when hee deſcended vponupon the Apoſtles, it is ſaid that there appeared vntounto them, clouen tongues like as fire, and it ſate vponupon each of them. The which ſimilitude is moſt liuely to ſignifie and repreſent the vertue and operation of the holy Ghoſt. For firſt like fire it giueth light, euen in the darkeſt places and diſpelleth and ſcattereth the blacke and thicke fogges of ignorance and errour, ſo that all things about it which were hidden and ſecrete are ſpiritually diſcerned, in which reſpect hee is called the (aIam. 1. 17.) father of lights, which cauſeth the (bTit. 2. 11. 12▪) light of grace bringing ſaluation to ſhine vntounto vsus, by which we are (cLuk 1. 79.) illightned who ſate and in darkenes, and in the ſhadow of death, that wee might (d1 Cor 2. 12. 14) knowe the things of God, which cannot otherwiſe be diſcerned, and might hauehave our feete guided into the wayes of peace. Secondly as fire burneth all things that are combuſtible, as ſtraw, wood, chaffe and ſuch like; ſo the ſpirit of God burneth and conſumeth in vsus whatſoeuer may be conſumed, as ſinne, corruption, and all manner of fleſhly luſtes, and ſo offereth vp our bodies as a liuing ſacrifice, holy, acceptable and without Rom. 12. 1, Mark. 9. 49.blame, which would not be acceptable vntounto God, vnleſſe like the whole burnt offring, it were thus ſalted, ſeaſoned, and purified with this holy fire, as our Sauiour ſpeaketh. Thirdly, as fire by conſuming the ruſt and droſſe doeth refine and purifie the mettall, ſo that the more it is tryed the purer it waxeth; So this holy ſpirit conſuming the ruſt and droſſe of our ſinnes and corruptions, doeth make vsus pure and refined mettals, yea it alſo (like the fire) hath the vertue of ſeparation, parting aſunder our tinne and copper; from right ſiluer and gold, that ſo wee might be a treaſure vntounto God, and as it were fit veſſels for his owne table. So the Lord promiſeth; I will turne mine hand vponupon thee, and Eſa. 1. 25:will purge away thy droſſe and take away all thy tinne. And a againe, EueryEvery one that is written among the liuing in Ieruſalem, ſhall be called holy, when the Lord ſhall hauehave waſhed away Eſa. 1. 25.the filth of the daughters of Zion, and ſhall hauehave purged the blood of Ieruſalem from the middeſt thereof, by the ſpirit of Eſa. 4. 4.iudgement, and by the ſpirit of burning. Fourthly, as it is the propertie of fire to turne things into it owne nature and to make them like vntounto it ſelfe: ſo the ſpirit doeth turne and transforme vsus, making vsus of earthy, naturall and carnall, to become heauenly, ſupernaturall and ſpirituall. More ſpecially it is the propertie of fire, to take from yron it owne qualities when it is put into it, and to communicate vntounto it ſuch qualities as it ſelfe hath; and whereas naturally it is blacke and hard, cold and heauy, it maketh it bright and ſhining, ſoft and liquid; hot and light, ſo that a man would thinke that the yron were transformed and changed into fire it ſelfe; So it is the property of the ſpirit to communicate the like qualities to the naturall man, for whereas naturally 1 Cor 2. 14 10 Eph. 4. 18. Eſa. 42. 16. Pſal. 36. 9.he is darkned in his vnderſtanding▪ through blacke and palpable ignorance, it inlightneth his minde with the bright beames of ſauing knowledge whereby hee is enabled to ſee and vnderſtand the high and deepe myſteries of Gods kingdome. Whereas his heart is ſo hard and obdurate, 1 King. 22. 19. Act. 2. 37.that nothing will make it relent, but it will rather breake then bowe and incline to any good; the ſpirit of God maketh it to melt like the heart of Ioſiah, and ſo ſuppleth and ſoftneth …t, that it becommeth flexible to Gods wil, and fit to receiue any impreſſion which he is pleaſed to ſtampe vponupon it, or any forme which hee will frame it vntounto; as if it were no more yron, but now become clay or waxe So whereas he is naturally of a more then earthy coldnes Eph. 2. 1 Pſal. 34. 38.and like yron, which maketh other things colde with the very touch thereof; Gods ſpirit ſo heateth and inflameth him with feruent louelove and ardent zeale, that hee hath not onelyonly liuely heate in himſelfe, but euen like ſpirituall fire he communicateth his heate and warmth of holineſſe and righteouſneſſe to all that are neare vntounto him; making them which were colde and dull, hot and zealouſly feruent in all Chriſtian and holy duties▪ Finally, whereas like yron hee is naturally ſo lumpiſh and heauy, that hee is wholly fixed and faſtened to the earth, minding onelyonly worldly things, and can no more mount vp aloft in holy & heauenly meditations, then yron of it ſelfe can aſcend into the ayre, or if by ſome outward force his thoughts be raiſed vp to minde thoſe things which are aboue, no ſooner is the ſtrength of the outward agent ſpent, but preſently like an yron bullet it falleth downe againe, and euen preſſeth into the earth with more then wonted waight & violence; Contrariwiſe when as his earthy maſſineſſe is attenuated with the fire of Gods ſpirit, hee not onelyonly becommeth more light, but being throughly heated in this holy forge▪ he ſendeth vp the ſparkes of ſpirituall meditations, and now forgetting his olde earthy nature, hee doeth no longer lye groueling on the ground, minding onelyonly earthly things, but being riſen with Chriſt, he ſeeketh, not things beneath, but thoſe things that are aboue, and euen whileſt his body is on earth, Col. 3. 2. Phil. 3. 20his conuerſation is in heauen, and though hee cannot corporally aſcend, yet he continually ſendeth vp the therward the ſparkles of holy & heauenly thoughts, and euen taketh his chiefe comfort and delight to ſpend his ſpirits in diuine contemplation. Laſtly, as fire by the warmth and heate thereof refreſheth and cheareth thoſe creatures which are frozen and benummed with colde, and communicateth vntounto them the operations of life, ſtrength and nimblenes. So this holy fire of the ſpirit giueth ſpirituall life and quickening vntounto vsus who are dead in treſpaſſes and ſinnes; and by the diuine heate of Gods louelove, it warmeth, cheareth and refreſheth, our icy and benummed hearts, & inflameth them with a feruent zeale of his glory, and an ardent louelove towards him who hath ſo loued vsus, and alſo to our neighbours for his ſake; whereby it commeth to paſſe, that we who were frozen in the dregges of our ſinnes, and ſo weake and ſtiffe, that we were not able to ſtirre a limbe for the doing of any good action; are now made by this vitall heate, ſtrong and actiue for all good duties. So our Sauiour ſaith, that it is the ſpirit that quickneth, the fleſh profiteth nothing; and the Apoſtle telleth vsus, that the ſpirit giueth life. And Ioh. 6. 63. 2 Cor. 3. 6. Rom. 8. 2. 10.therefore he calleth him, the lawe of the ſpirit of life; and ſaith, that this ſpirit is life becauſe of righteouſneſſe.
§ Sect. 11 That we may know that the ſpirit dwelleth in vsus by the operations ſignified by the former metaphors.If therefore we would knowe whether the ſpirit of God dwell in vsus or no, wee muſt examine our owne hearts, and try our ſelues, whether there be in vsus theſe operations and effects of the ſpirit which are reſembled by theſe metaphors and ſimilitudes, as firſt if it hauehave like a mighty winde caſt downe the ſtrong holds of ſinne, and (as it were) laide flat on the ground our proude carnall reaſon and rebellious will ſubiecting them to the will of God and the rule of his word; if it hath cauſed vsus, not onelyonly to burne in louelove of Gods Maieſty, but euen to blaze out in the zeale of his glory, and if it hath cleanſed vsus like pure wheate from the chaffe of our corruptions, and from the light corne of humaine inuentions and vngrounded ſuperſtitions. Secondly, let vsus conſider and try our ſelues, if like an oyle it hath ſuppled and ſoftned our hard and ſtony hearts, ſo as they are pliable to Gods will; if by this ſpirituall annoyting wee be made more ſtrong, actiue and nimble to performe holy and Chriſtian duties, then euer wee hauehave beene in time paſt; and finally if it hauehave comforted and cheared our hearts in the aſſurance of our reconciliation with God, and remiſſion of our ſinnes, filling them with ſpirituall ioy, and hath brought peace of conſcience which maketh vsus to looke with a chearefull countenance, euen whileſt the world frowneth vponupon vsus. Thirdly, let vsus examine, if like water it hath cleared the eyes of our mindes, and hath giuen vntounto vsus a ſauing, feeling and experimentall knowledge of God, our ſelues, and his holy trueth; if it hath cooled and refreſhed vsus who were ſcorched with the apprehenſion of Gods anger for our ſinnes, or with the heate of troubles and afflictions, and hath quenched our ſpirituall thirſt by applying vntounto vsus Chriſts righteouſneſſe and blood-ſhead (as it were) a fountaine of liuing waters; if it hath by applying vntounto vsus the vertue of Chriſts death, cleanſed and purged vsus, not onelyonly from the guilt and puniſhment, but alſo from the corruption of our ſinnes, ſo as though they dwell, yet they doe not raigne in our mortall bodie; and laſtly if it hauehave watered our hearts, as it were, dry and barraigne grounds, and hath made them like a fertile ſoyle, to bring foorth plentifull fruites of holineſſe and righteouſneſſe. Finally, let vsus examine and try our ſelues, if it hauehave beene vntounto vsus a ſpirituall fire, to giuegive vntounto vsus light who ſate in darkeneſſe and in the ſhadow of death; if like a fire it hauehave conſumed the droſſe and ruſt of our corruptions; and in ſome meaſure hath refined vsus and made vsus veſſels of grace, fit for Gods vſe, and finally if it hath warmed our colde and frozen hearts with the zeale of Gods glory, and with the louelove of him and our neighbours, ſo as wee who were ſtiffe and benummed are become ſtrong, liuely and actiue in performing all holy and Chriſtian duties which wee owe vntounto them. And if wee finde theſe effects and operations in vsus, then may wee be aſſured, that the ſpirit of God which is the cauſe and authour of them dwelleth in vsus, though they be not in vsus in perfection, if they be in ſincerity and truth; but if vponupon trial we finde that they are altogether wanting, then hauehave we not the ſpirit of God, which can no more be ſeuered from theſe effects and ſignes of it, then light from the Sunne, or thoſe effects before ſpoken of from the wind and oyle, the water and the fire.
§ Sect 12. Of ſpeciall fruites of the ſpirit whereby wee may know that it dwelleth in vsus.The laſt effects which are infallible ſignes of the ſpirits dwelling in vsus, are all the ſauing and ſanctifying gifts and graces which it worketh in vsus; as firſt a liuely faith apprehending the promiſes, and applying vntounto vsus Chriſt Ieſus and all his benefits, of which I hauehave already ſpoken. The ſecond fruite of the ſpirit is vnfained louelove of God, not onelyonly for his benefits receiued or expected, preſent proſperitie, the confluence of worldly benefits, and euerlaſting ſaluation; but alſo in his owne nature and in reſpect of his 2 Tim. 1. 7.goodneſſe, mercy, iuſtice, holineſſe and all other his ſauing attributes. In which the faithfull in their louelove reſemble children, who louelove their parents, out of naturall affection, ſimply and ſincerely, when as they hauehave no other outward motiue, euen when they croſſe them in their deſires, and doe correct and chaſtiſe them for their amendment. For ſuch is the louelove of Gods children, free and generous, (although their louelove may be encreaſed, and made vntounto them much more ſenſible by temporall benefits and heauenly hopes) in which reſpect they are ſaide to hauehave receiued a free ſpirit, and ſo ſerue God in the libertie of it. Whereas contrariwiſe if there be any louelove towards God in the wicked, it is onelyonly ſeruile and ſlauiſh, not for his owne ſake, or out of their owne diſpoſition and naturall affection, but onelyonly for the hyre of worldly proſperity, honours, riches, pleaſures, peace, health, eaſe and ſuch like temporary benefits; the which when he doeth at any time take from them, and inflict vponupon them the contrary croſſes, then the cauſe of their louelove ceaſing, their louelove it ſelfe alſo ceaſeth; as we ſee in the example of Saul, Iehu, Iudas, Demas and many others. Thirdly, the ſpirit bringeth with it peace of conſcience, Rom. 5. 1. Gal. 5. 17.which is a fruite of faith that the ſpirit worketh in vsus, aſſuring vsus of the remiſſion of our ſinnes and our reconciliation with God; for ſo the Apoſtle ſaith, that being iuſtified by faith, wee hauehave peace with God through our Lord Ieſus Chriſt; and therefore hee alſo reckoneth it among the fruits of the ſpirit. Fourthly, by this aſſurance of faith and inward peace, it alſo worketh in vsus inward comfort and conſolation, which maketh vsus with patience to indure all afflictions, and to ſtand againſt all the temptations of our ſpirituall enemies, in which reſpect our Sauiour Chriſt calleth Ioh. 15. 26.the holy ſpirit, the Comforter, becauſe he is the authour and fountaine of all conſolation. Fourthly, from this peace and comfort, he raiſeth ſpirituall ioy and reioycing in God, our hearts being rauiſhed in the aſſurance of his mercy, and the ſenſe and feeling of his louelove and fauour in Ieſus Chriſt, in the freedome out of the hands of all our ſpirituall enemies, and our aſſured hopes of heauenly happineſſe the which alſo is a fruite of the ſpirit, as the Apoſtle reckoneth Gal. 5. 22.it in the ſame place; and is ſo to be ſeene in the faithfull, not onelyonly when their wine and oyle aboundeth, in which Pſal 4. 6. 7.the wicked alſo may reioyce, but alſo when in the abſence of theſe, the light of Gods countenance doeth ſhine vponupon them, which cauſeth vsus to ioy and reioyce euen in the middeſt of croſſes and tribulations, as the Apoſtle telleth vsus. Rom. 5. 3.Fiftly, from all theſe ariſeth thankefulneſſe vntounto God, from whom wee hauehave receiued all theſe benefits, the which is ſhewed not with our lippes alone, but by our conſcionable care and zealous endeauour to glorifie God in all our thoughts, words and actions; and our earneſt deſire to approue our ſelues vntounto God in all things, and to retaine his louelove and auoide his diſpleaſure, in louing and practiſing whatſoeuer he loueth and requireth, and in hating and forſaking all that he abhorreth and forbiddeth.
§ Sect. 13. Of other ſpeciall frui…tes of the ſpirit reſpecting our neighbours.VntoUnto which duties immediately reſpecting God, the Apoſtle alſo ioyneth as fruits of the ſpirit, diuers others reſpecting our neighbours and our owne perſons. As firſt, long ſuffering, when as conſidering how the Lord hath borne with vsus, when he might hauehave conſumed vsus with his wrath, we doe alſo beare with our brethren, and when the wrong and iniure vsus indure it with patience, or elſe at leaſt deferre and put off our anger, or reſtraine and moderate the rage and heate of it; according to that of the Apoſtle; Put on as the elect of God holy and beloued, bowels of mercies. Col. 3. 12.kindneſſe, humbleneſſe of minde, meekeneſſe, long-ſuffering, forbearing one another, and forgiuing one another, if any man hauehave a quarrell againſt any: euen as Chriſt forgaue you, ſo alſo doe yee. The ſecond is gentleneſſe, whereby a man carryeth himſelfe courteouſly and affably in his words, and friendly and kindely in all his actions vntounto all men, mildely to his inferiours, and reuerently and reſpectiuely to his ſuperiours. And this the Apoſtle requireth, that we ſhould be no brawlers, Tit. 3. 2but gentle ſhewing all kindneſſe vntounto all men. The third is goodneſſe, whereby we are ready by all meanes wee can to doe good vntounto our neighbours, both in the duties of iuſtice and merciemercy, vntounto their perſons and ſtates, ſoules, bodies, and name. And this we are bound vntounto by Gods commandement, namely, that we ſhould by louelove ſerue one another; Gal. 5. 13.and alſo by that bond of the Spirit which vniteth vsus together in our body vnderunder one head Chriſt, which ſhould cauſe vsus to demeane our ſelues towards one another, as it be commeth members of the ſame body. The fourth is faith or fidelitie, whereby in our words we keepe all our lawfull promiſes and couenants, though it be to our owne hinderance, and in our actions carrie our ſelues truely and honeſtly without falſhood, lying and deceipt. The fift is meekeneſſe, which conſiſteth in two things; the firſt patience in forbearing Mat. 5.to reuenge by our owne priuate meanes, wrongs and iniuries, from which our Sauiour would hauehave vsus ſo farre, that wee ſhould rather offer our ſelues to beare new iniuries, then reuenge the old; and the other lowlineſſe, whereby laying aſide all proud conceipt of our own worth and excellencie, wee thinke better of others then of our ſelues, and in giuing honour, ſtriue and labour to goe before them.
2 Sect 14. Of ſome other ſpeciall fruites of the ſpirit reſpecting our owne perſons.In reſpect of our owne perſons the fruits of the ſpirit are principally two; the firſt whereof is temperance, whereby a man rightly ordereth, ruleth and moderateth his appetite in his meate, drinke and apparell, pleaſures and recreations according to the rules of Gods Word, hating and forſaking gluttonie and drunkenneſſe, exceſsiue brauerie and ſtrange faſhions, ſinfull delights and vnlawful and exceſsiue paſtimes. The other is ſobrietie, which eſpecially teacheth vsus the right vſe of all Gods bleſsings and benefits both temporall and ſpirituall. And for the firſt this ſoberneſſe of minde maketh vsus contented with that meaſure of earthly bleſsings which wee enioy, as being that portion which God hath allotted vntounto vsus; and not ſo much as to deſire any more, but when the Lord offereth it vntounto vsus by honeſt and lawfull meanes. Contrarie wherevnto are the deſires and indeauours of worldly men, who when they hauehave little, murmure and repine againſt Gods prouidence, and are ready vponupon all occaſions to vſe vnlawfull meanes for the bettering of their earthly eſtate, and when they hauehave much and more then enough, are not contented and ſatisfied with their aboundance, but ſtill abour after more, carking and caring as though they were in want, and biting at eueryevery baite which promiſeth gaine, although the hooke of ſinne be hid vnderunder it. Secondly, from contentation ſpringeth thankefulneſſe, whereby we aſcribe all wee hauehave receiued vntounto God, as being his gifts, and hauing nothing elſe to returne, doe render vntounto him praiſe and thanksgiuing▪ Whereas contrariwiſe thoſe who are wicked and vnregenerate, howſoeuer they reioyce in the fruit o… of his temporall benefits, yet not in him; for they doe not giuegive vntounto him the glory of his owne gifts, but rather glory in themſelues, and ſacrifice (as the Prophet ſpeaketh) vntounto their Hab. 1. 16.owne nets, and kiſſe their hands, as though by their owne wiſedome and prouidence, induſtry and painefull indeauours, they had made themſelues owners of al theſe things; whereby they are moued to an high and proud conceipt of their excellencie and ſufficiencie, and in compariſon of themſelue… to contemne all others. So in the ſecond place this ſobrietie of minde appeareth in the right vſe of ſpirituall graces; For the ſpirituall man looking vponupon them as the gifts of God, and beholding them as the firſt fruits of the ſpirit, which are not perfect but only begun, and ſeeing the many faylings defects, wants, and weakeneſſes which are in them, and the ſtrong corruptions which are mixed with them, he reſteth not contented and ſatisfied with the portion which he hath receiued, but like a new borne babe, hungreth and thirſteth after the ſincere milke of the word, that 1 Pet. 2. 1. 2.he may grow vp thereby, and ſtill inlargeth his deſires, and ſtriueth & indeauoureth in the vſe of al good meanes, wherby hee may attaine vntounto more and more perfection, in the meane time waiting vponupon the Lord with faith and hope, meekenes and patience for his bleſſing vponupon theſe meanes, whereby they may become effectuall and profitable for the ends for which they vſe them. As we ſee in Dauid who expected and waited for the Lord more then they who watch for Pſal. 130. 6.the mourning; and as the eyes of ſeruants looke to the hands of their maiſters, and of the maiden vntounto the hand of her miſtreſſe, Pſal. 123. 2.ſo his eyes waited vponupon the Lord his God, vntill hee had merciemercy vponupon him. But yet the faithfull doe not ſo looke after more increaſe of ſpirituall graces, as that they forget to bee thankefull vntounto God for that meaſure which they hauehave alreadie receiued, but conſidering that they are no naturall endowments, but Gods free and gracious gifts, which of meere louelove he hath granted vntounto them, without any their deſerts; denying them to many others which are by nature as good as they; this maketh them not onelyonly for the preſent to inioy the graces they hauehave receiued with contentation and much comfort and ſpirituall reioycing, but alſo to leade and magnifie Gods merciemercy and goodnes towards them and to render vntounto him all thankes and praiſe for his gracious gifts.