The Christian Warfare Part 3, Book 1 · Chapter 3
CHAP. III. What wee are to vnderſtand by the Spirit in this diſcourſe.
§. Sect. 1. That the word Spirit is diuerſly taken in the Scriptures.AND thus wee hauehave ſhewed what the fleſh is which is one of the champions in this ſpirituall combate: now wee are to conſider of the other, which is the Spirit; and that wee may the more diſtinctly know what it is, wee muſt vnderſtand that the word Spirit is diuerſly taken in the Scriptures; and to omit many acceptations which are altogether impertinent to our preſent purpoſe, we may obſerue, that it is ſometimes taken generally, for all ſpirituall and incorporeall ſubſtances, and ſometimes more ſpecially for ſome one of them; And thus it ſometime ſignifieth the whole (aIoh. 4. 24.) deitie, and ſometime eueryevery one of the perſons, the Father, the (bIoh. 6. 63.) Sonne, in reſpect of his diuine nature, and the (c1. Ioh. 5. 6. 7.) holy Ghoſt, who hath this name of ſpirit, after a vſuall and peculiar manner giuen vntounto him. But howſoeuer God and eueryevery of theſe holy and diuine perſons, doe fight in vsus, and for vsus againſt the fleſh, ſeeing it is their grace that ſupporteth vsus, and their ſtrength whereby wee ouercome; yet we are not to vnderſtand by ſpirit in the following diſcourſe this diuine nature, who being omnipotent none is able to reſiſt. Sometime it ſignifieth the (dEccleſ. 12. 7. Act. 7. 59. 2. Cor. 7. 1.) ſoule of man, euen as the fleſh is taken for the bodie; but theſe are not oppoſites and enemies but deare friends, who ſo entirely louelove, that they feare nothing more then to be ſeparated and to part company. Sometime it ſignifieth that chiefe and excellent facultie of the ſoule called (e1. Cor. 2. 11. Rom. 12. 2. Luke 1. 47.) reaſon and vnderſtanding; but neither can it here be taken in this ſenſe; becauſe this ſpirit it ſelfe is corrupt and ſinfull, and this naturall reaſon and wiſedome is enmitie againſt God, and againſt this ſpirit whereof we ſpeake, which oppoſeth and fighteth againſt it, as againſt his chiefeſt enemie. Sometime it is taken for the vigour and efficacie of the vnderſtanding and reaſon it ſelfe, as where the Apoſtle exhorteth the Epheſians, to be renued in the ſpirit of their minde. Sometime by ſpirit we vnderſtand the (fLuke 1. 15. Gal. 3. 2. Act. 2. 18.) gifts and graces of the ſpirit, as Faith, LoueLove, Hope, Ioy and the reſt; which being fruits of the Spirit, do ſtand in oppoſition to the luſts of the fleſh, and in ſome ſort doe fight againſt them, they being contrarie the one to the other. Finally, the Spirit ſometime ſignifieth a new qualitie of holineſſe, created and wrought in all the Elect by the Spirit of God, whereby all the powers and faculties of his ſoule and body are renewed according to the image of God, in wiſedome, holineſſe and righteouſneſſe; In which ſenſe wee are to vnderſtand it in this place.
§. Sect. 2. What wee are to vnderſtand by Spirit in the following diſcourſe.The ſpirit then whereof we intreat, is the new man, or the regenerate part of a Chriſtian which is nothing elſe but a created qualitie of wiſedome, holineſſe and righteouſneſſe, whereby we are in the whole man renewed vntounto Gods image; which continually fighteth againſt, and in the end ouercommeth the fleſh with all the luſts thereof. And Epheſ. 4. 24. Col. 3. 10.this is the other champion in the ſpirituall combate, which alſo is deſcribed vntounto vsus in the Scriptures by diuers names, that wee might the better conceiue of the nature thereof; For firſt it is called the Spirit, both to note the cauſe and author of it, which is the Spirit of God; and to teach vsus, Ioh. 3. 6. Rom. 7. 6.that it is of a ſimple, pure and immortall nature, and moſt oppoſite to that which is carnall, earthly and ſenſuall. It is called the new man, in oppoſition to the old Adam, and that corruption of nature which was deriued immediately from Epheſ. 4. 22. Col. 3. 10.him, and to point out the difference betweene the fleſh and the ſpirit in reſpect of their cauſes; for the cauſe of the fleſh, was the old man, our firſt parent Adam, from whom it was propagated; the cauſe of the other, was the new man or ſecond Adam, Chriſt Ieſus, who by his Spirit hath regenerated 2 Cor. 2. 15.and begotten vsus vntounto God: making vsus to become new creatures, renewed according to the image of God. It is called the ſpirituall man both to point out the cauſe from which it hath it being, euen the Spirit of God, which regenerateth Gal. 6. 1.and ſanctifieth vsus, and alſo in reſpect that it ſelfe is the cauſe of many ſpirituall actions, and is wholly taken vp and exerciſed about ſpirituall and diuine obiects; aboue all things ſeeking to bee inriched with Gods ſauing graces, and to hauehave ſure title and iuſt claime to the Kingdome of heauen, which is the inheritance of the bleſſed Angels and holy ſpirits. And finally to put a difference betweene him who is led by the ſpirit, and him who is meerely natural and worldly, the one reſembling and imitating the old Adam, who was from the earth, earthly; the other the ſecond Adam, who was from heauen, heauenly; the one led by the ſenſe, and ſeeking onelyonly things ſenſuall and carnall; the other ſoaring aloft, and minding thoſe things which are diuine and ſpirituall. It is called the (aIoh. 3. …. 1 Pet. 1. 23.) regenerate man, to note, that wee hauehave it not by naturall propagation, but by ſpirituall regeneration and new birth; wherby being begotten by the word and ſpirit wee are borne vntounto God. It is called the inner man, and the (c1 Pet. 3. 4.) hidden man of the heart; becauſe it ſwayeth & ruleth principally in the ſoule, mind and b Rom. 7. 22. Eph. 3. 16.heart, inlightning the vnderſtanding & ſanctifying the will and affections, and ſo making them conformable to the word and will of God; and cannot be diſcerned outwardly by the ſenſe, but only when it ſheweth it ſelfe in the effects and fruits thereof. It is called a (d2 Cor. 5. 17. Gal. 6. 15.) new creature, becauſe it is no relique or remainder of that image of God, according to which we were at the firſt created, but a new work of Gods holy ſpirit, by his ſole omnipotent power made of nothing, and not of any praeexiſtent matter which it found in vsus. Finally, it is called the law of the ſpirit, and the law of the e Rom. 8. 2. & 7. 23.minde; becauſe it is ingrauen and written in our hearts, ruling and gouerning vsus, directing and inclining vsus both in our ſoules and bodies vntounto all holy obedience, f Rom. 8. 1. 14.and inciting vsus to the performance of all Chriſtian duties, wherein this lawe of the Spirit differeth from the lawes of men, for although it bee the intention of lawgiuers to make men good; yet their lawes doe this onelyonly thus far forth, as they giuegive notice vntounto them what they ought to doe and leaue vndone; but the holy ſpirit dwelling in vsus, doth not onelyonly, by inlightning our vnderſtanding, teach vsus what is our dutie, but alſo inclineth our hearts and affections vntounto obedience, cauſing vsus to put in practiſe the things we know. And it is called the Law of the ſpirit of life. For as the naturall ſpirit or ſoule is the cauſe of our naturall life; ſo Gods holy ſpirit is the cauſe of the life of Grace; according to the ſaying of our Sauiour. It is the ſpirit which quickneth, and the words which I ſpeake vntounto Iohn 6. 63.you are ſpirit and life. The which ſpirit of life is originally in our Sauiour Chriſt, and from him deriued vntounto vsus who are vnited vntounto him, and to no other. For as the naturall ſpirit extendeth vntounto no member which hath not connexion with the head; ſo this holy ſpirit of life is deriued vntounto none who is not ioyned in communion with Chriſt our head, according to that 1. Ioh. 4. 13. Hereby wee know that 1. Ioh. 4. 13.we dwell in him, and he in vsus, becauſe hee hath giuen vsus of his ſpirit.
§. Sect. 3. That this combate is not maintained betweene bare qualities onelyonly, but as they are backed by the holy ſpirit, and Sathan the wicked ſpirit.And thus hauehave I ſhewed what the fleſh and the ſpirit are, which are the combatants in this ſpirituall Warfare, the one being that naturall corruption, and carnall concupiſcence, in which wee are conceiued and borne, the other a created qualitie of holineſſe, whereby we are renewed vntounto Gods image, which through the ſinne of Adam was defaced in him and his poſteritie; and is continually preſerued, ſupported and ſtrengthned by the Spirit of God dwelling in vsus from which alſo it had firſt …t being. Neither are we ſo to vnderſtand it, as though this combate were onelyonly maintained by bare and naked qualities, of renewed puritie, and old corruption, but that they are alſo backed and vpheld by thoſe ſpirits which are the cauſes and the authors of them; namely the holy Spirit of God, and the impure and wicked ſpirit Sathan, the author of all ſinne and wickedneſſe. For whileſt men remaine in the ſtate of infidelitie, the ſtrong man Sathan keepeth poſſeſsion and dwelleth in them, though not after a groſſe and ſenſible manner, as in demoniacks, yet inuiſibly and ſpiritually, ruling and reigning in them, and (as the Apoſtle ſpeaketh) holding them captiue to doe his will. In which his regiment and gouernement, hee imployeth the 2. Tim. 2. 26.fleſh and our carnal concupiſcence as his deputie and chiefe inſtrument, to leade ſinfull men into all wickedneſſe, the which he continually animateth, inrageth and ſtrengthneth vntounto all euill. But when a ſtronger then hee commeth, euen the good ſpirit of God, he caſteth him out, and taking poſſeſsion dwelleth, reigneth and ruleth in our ſoules and bodie, creating in vsus that qualitie of holineſſe and righteouſneſſe called the ſpirit, which hee ſubſtituteth as his vicegerent and chiefe deputie in the regenerate man. And though he doth not quite expell the fleſh, Sathans lieutenant out of vsus, yet at the firſt entrance he giueth him a mortall wound, of which he neuer recouereth, and depoſeth him from his vice-gerencie, ſo that howſoeuer it ſtill dwelleth, yet it reigneth not in our mortall bodies, as in former times. OnelyOnly Rom. 6. 12.Gods ſpirit ſuffereth this enemy to inhabite ſtill with vsus, that by the oppoſition which it maketh, it might exerciſe the ſpirituall part in the Chriſtian Warfare, that hereby it might bee made more vigilant and diligent, more ſtrong and actiue, and in the end obtaining victory might bee crowned with the greater glory. In which combate and conflict he leaueth not the ſpirituall man to himſelfe, but continually ſendeth vntounto him freſh aydes of renewed graces whereby he is inabled to ouercome. Euen as on the other ſide Sathan, the prince of darkneſſe, though hee bee thruſt out of his poſſeſſion and regency, yet he leaueth and forſaketh not his wounded and weakned deputy the fleſh, but laboureth continually to recure his wound, miniſtreth vntounto him new ſtrength, by his helliſh tentations and ſuggeſtions, and by breathing and infuſing into him the poyſon of enmity and malice againſt God and all goodneſſe, ſtirreth him vp to rebellion againſt his holy ſpirit, and to make warre againſt that garriſon of his graces which hee hath placed in vsus.
§. Sect. 4. The former poynt proued by diuers reaſons.So that not onelyonly the qualitie of holineſſe, but the holy ſpirit, not onelyonly the gifts and graces of the ſpirit, but the holy Ghoſt himſelfe dwelleth and raigneth in the man regenerate, keeping ſtill poſſeſſion, after that Sathan is driuen out, and ſtrengthening the regenerate part againſt all the aſſaults of the fleſh, and the luſtes thereof. The which may appeare by theſe reaſons, firſt becauſe we are called the habitation 1 Cor. 3. 16 & 6. 19.of God, and the temples of the holy Ghoſt, which cannot be vnderſtood of his giftes and graces onelyonly, which are improperly ſaide to dwell in Temples, ſeeing this belongeth rather to perſons then vntounto things and qualities, but of the holy ſpirit himſelfe. Secondly, the ſpirit of God, and not his gifts and graces onelyonly, are the bond of the ſpirituall vnion which wee hauehave with Chriſt; for dwelling in Chriſt our head, and in vsus likewiſe who are his members, it maketh vsus to become one myſticall body with him, euen as the head and diuers members make one naturall body, being animated & quickned by the ſame ſoule. Thirdly, the actiōs which in the Scriptures are attributed to the ſpirit dwelling in vsus, cānot fitly be applied to bare qualities, but properly belong to the ſpirit it ſelfe. For this ſpirit dwelling in vsus, is ſaid to rule and gouerne vsus, to guide, direct, teach and inſtruct vsus, to ſanctifie and purifie vsus, to conuince vsus of ſinne, and to repleniſh vsus with all ſauing graces. Now the qualitie of holineſſe, and the author by whom it is created; the graces themſelues, and he that infuſeth them and worketh them in vsus are diuers. Fourthly, as Sathan keepeth his reſidence in wicked men, working them vntounto all maner of ſinne, and holding them ſo captiue, that they doe his will, (for ſo the Apoſtle ſaith, that the Epheſians walked in time paſt according Eph. 2. 2.to the prince of the power of the ayre, the ſpirit that now worketh in the children of diſobedience, &c.) So the ſpirit of God comming and thruſting him out of poſſeſſion, dwelleth in vsus, leading vsus into all trueth, repleniſhing vsus with all grace, and enclining vsus to all holy obedience, and to the performance of all good and Chriſtian duties. Laſtly, the ſpirit dwelling in vsus, and the new man, are plainely diſtinguiſhed in the Scriptures. For ſo the Apoſtle ſaith; yee are not in the fleſh, but in the ſpirit, if ſo be that the ſpirit of God Rom. 8. 9.dwell in you, now if any man hauehave not the ſpirit of Chriſt (that is the ſame holy ſpirit which dwelleth in our head and Sauiour Chriſt) he is none of his. And elſe where he prayeth, that God would grant vntounto the Epheſians, according to the riches Eph. 3. 16.of his grace, to be ſtrengthened with might by his ſpirit in the inner man. By all which it appeareth that not onelyonly the qualitie of holineſſe wrought in vsus by the ſpirit, and the ſauing graces thereof, but alſo the ſpirit it ſelfe, dwelleth in vsus, aſſiſting and ſtrengthening vsus in this chriſtian warfare againſt the diuell and the fleſh with the luſts thereof.
§. Sect. 5. That the ſpirit-doth not dwell in vsus eſſentially more then in other creatures.Notwithſtanding, I doe not, nor dare affirme, that the ſpirit of God dwelleth in vsus eſſentially more then in any other creature, communicating his eſſence with vsus, as an eſſentiall part of vsus. For his nature and eſſence being moſt ſimple and indiuiſible, in comprehenſible, and omnipreſent, filling all places without repletion, and containing all, it ſelfe being infinite and contained of nothing, cannot be ſaide thus to dwell in man; for this were to deifie and make a God of him; much leſſe doe I ſay that the ſpirit aſſumeth our nature, (as the ſecond perſon aſſumed the nature of Chriſt) to ſubſiſt in him by perſonall vnion and to become one with him and he with vsus, for thus alſo we ſhould fall into the ſame errour of deifying man, and beſides then the third perſon in Trinity ſhould be incarnate as well as the ſecond. Yea contrariwiſe we are to knowe, that the ſpirit is ſaid to be giuen vsus in the ſame ſenſe, as he is ſaid to be ſent forth vntounto vsus: Becauſe ye are ſons, God hath ſent forth the ſpirit Gal. 4. 6.of his ſonne into your hearts, crying, Abba father. Now by this phraſe of ſending forth; the holy Ghoſt teacheth vsus, that the ſpirit is in one maner in Chriſt; & in another maner in vsus; for he is in him moſt properly, ſubſtantially, & eſſentially, as being his ſpirit, coeſſentiall with him & coeternall: in which reſpect the Apoſtle maketh him and the ſpirit all one. 2. Cor. 3. 17. The Lord is that ſpirit, and where the ſpirit of the Lord is there is liberty, & Col. 2. 9. he ſaith, that in him dwelleth the fulneſſe of the Godhead bodily: but in vsus not primarily, and originally, but as he is ſent forth of Chriſt vntounto vsus, by whom Col. 2. 9.we hauehave ſpeciall right vntounto him ſince his reſurrection, by Iohn. 16. 7vertue of his promiſe, Iohn 16. 7. If I goe not away, the comforter will not come vntounto you, but if I depart I will ſend him vntounto you. And by his mediation and interceſſion now ſitting at the right hand of his father: according to that, I will pray the father, and he will giuegive you another comforter, that he Iohn. 14. 16.may abide with you for euer. So that the ſpirit is in Chriſt originally and aboue meaſure, euen the fulneſſe of the ſpirit, Eph. 4. 7. Ioh. 1. 14. Pſal. 133. 2.but in vsus in that meaſure which wee hauehave receiued from him, according to that of the Apoſtle, Eph. 4. 7. VntoUnto eueryevery one of vsus is giuen grace, according to the meaſure of the gift of Chriſt: and that of the Euangeliſt: Ioh. 1. 14. The word was made fleſh and dwelt among vsus, full of groce and trueth. 16. and of his fulneſſe hauehave all we receiued, and grace for grace; Finally this oyle of the ſpirit (like that of Aarons) was firſt powred vponupon our head Ieſus Chriſt, and from him deſcended to vsus, as vponupon the skirts of his cloathing, or rather members of his body.
§. Sect. 5. That the ſpirit-doth not dwell in vsus eſſcentially more then in other creatures.Furthermore although the ſpirit of God doeth not eſſentially dwell in vsus more then in all other creatures; yet the elect and faithfull hauehave right vntounto him aboue all others, euen in reſpect of his eſſence, and efficacy, becauſe he is ours by Gods free and gratious couenant, wherein he hath promiſed that he will be our God, and we ſhall be his people: now Eſa. 59. 21. Eze. 11. 19. & 36 26. & 37. 14.he is ours in his ſonne, and by his holy ſpirit. So in many places the Lord promiſeth to giuegive vntounto vsus his holy ſpirit, which is not onelyonly to be vnderſtood of the gifts and graces of the ſpirit, but alſo of the vertue and efficacy of the ſpirit dwelling in vsus, and effectually working theſe graces in our hearts; for ſo the Apoſtle ſaith, that the LoueLove of God is ſhed abroad Rom. 5. 5.in our hearts, by the holy Ghoſt which is giuen vntounto vsus; where hee ſheweth, that by Gods gift wee hauehave right not onelyonly to the graces of the ſpirit, but euen after a ſpeciall manner to the ſpirit himſelfe. Beſides where Chriſt is ſaid to dwell in vsus, and to be vnited vntounto vsus by his ſpirit, we are to vnderſtand, that the bond of this vnion, is not onelyonly bare qualities, and gifts and graces of the ſpirit, but euen the ſpirit it ſelfe, which dwelling in Chriſt our head eſſentially, is after an vnſpeakeable and myſticall manner, yet really and truely communicated vntounto vsus who are the members of his body. In which reſpects, though the ſpirit of God in regard of his eſſence be alike preſent to all creatures, yet is he not ſaide to be giuen vntounto them, or to be their ſpirit, becauſe they hauehave no right vntounto him by couenant as we hauehave, nor any intereſt by Ieſus Chriſt, neither yet any efficacy, operation nor influence of ſauing grace from him, in all which he is proper onelyonly to the Elect. Moreouer by vertue of this donation and right, the holy ſpirit becomming ours, doeth worke in vsus after a ſpeciall and powerfull manner, he is intimate, familiar and in neare acquaintance with vsus, like inmates or coinhabitants, comforting, directing, ruling, ſtrengthening, and cheriſhing vsus. In which reſpect we are ſaide to be his (aCor. 3. 16. & 6. 19. 2. Cor. 6. 16.) houſes and temples in which (bRom. 8. 9. 11 1. Cor. 3. 16. 2. Tim. 1. 14.) he dwelleth. Whereas contrariwiſe worldlings and infidels, to all theſe purpoſes are meere ſtrangers vntounto him, becauſe they receiue him not, but make their bodies habitations for vncleane ſpirits. For ſo our Sauiour ſaith, that the world cannot receiue this ſpirit of trueth becauſe it ſeeth him not, neither knoweth him, but yee (ſaith he to his Diſciples, and in them to all the faithfull) knowe him, for he dwelleth with you, and Ioh. 4. 14.ſhall be in you. Furthermore this holy ſpirit is giuen to the Elect and faithfull in a ſpeciall manner, not onelyonly in the fruits and ſtreames of his graces, but alſo to be vntounto them as the roote and fountaine from which they ſpring and flow, and the authour, worker, preſeruer and continuer of all grace and goodneſſe in them; according to that of our Sauiour. Whoſoeuer drinketh of the water that I ſhall giuegive him Ioh, 7. 37. 38.ſhall neuer thirſt, but the water that I ſhall giuegive him, ſhalbe in him a well of water, ſpringing vntounto euerlaſting life. And againe; If any man thirſt let him come vntounto me and drinke; He that beleeueth on me (as the Scripture hath ſaide) out of his belly ſhall flow riuers of liuing water. But this, (ſaith the Euangeliſt) be ſpake of his ſpirit, which they that beleeue on him ſhould receiue: for the holy Ghoſt was not yet giuen, becauſe that Ieſus was not yet glorified. Now the ſtreames of Gods graces, and the euerlaſting ſpringing fountaine from which they flow are diuers, and to be diſtinguiſhed, the one being the cauſe and the other the effect, the one the tree the other the fruite. Finally, to conclude this point, although the ſpirit dwelleth in vsus, in reſpect of eſſence as in other creatures; yet he doth after an eſpeciall manner exerciſe his nature and ſhewe his preſence by his vertue and efficacie more in the faithfull then in the whole earth, in that he chooſeth them for his owne peculiar people, taketh full poſſeſsion of them as of his owne right, raigneth and ruleth in their hearts and conſciences, as in the chiefe ſeate of his Kingdome, vniteth them vntounto Chriſt their head, purgeth and purifieth them from their ſinne and corruption, repleniſheth them with all ſanctifying and ſauing grace, defendeth, preſerueth, and ſtrengtheneth them from all enemies, and from the inundation of all daungers by his almightie power and eſpeciall prouidence watching ouer them. And finally inlighteneth them in all trueth, and guideth and directeth them in the way of holineſſe and righteouſneſſe which leadeth to Gods kingdome. And euen thus doth Sathan dwell in the children of vnbeliefe; not by communicating his eſſence vntounto them, for then they ſhould be no more men but incarnate diuels, but by taking full poſſeſsion of them as his owne vaſſels, by infuſing malice into their hearts, and all maner of corruption and ſinne into all the powers of their ſoules and bodies, by ſetting vp his throne in them, and ruling them with his power according to his owne pleaſure, 2. Tim. 2. 26.and making them to become his ſlaues to doe his will; finally by leading and guiding them into all manner of wickedneſſe through his tentations and ſuggeſtions, vntill at laſt he bringeth them together with himſelfe vntounto condemnation and vtter deſtruction in the fire of hell.