Spiritual Refining, Religious treatise · Section 2 · Sermon 17
SERMON XVII.
Spiritual Performance of Duties a Sign of Grace.
1 JOH. 4. 13.
Hereby know we that we dwell in him, and he in us, becauſe he hath given us of his Spirit.
THe Apoſtle John, as he was the beloved Diſciple, ſo doth he frequently and vehemently preſſe the duty of love to the Church of God, for that being a ſpiritual body, love is as neceſſary to preſerve them, as nerves and ligaments are in a natural body.
The Arguments uſed in this Chapter for love are many: As
Firſt, That love is a ſtream iſſuing from no leſſe glorious fountain then God himſelf is.
Secondly, That it is a demonſtration of our ſpiritual Nativity, That we are born of God.
Thirdly, From the Nature of God, He is love, viz. Originally and Cauſally, which he proveth by a clear and unparallel'd manifeſtation of it, He gave us his only begotten Sonne; which love he alſo amplifieth by the removal of any impulſive cauſe on our part, it was not becauſe we loved him firſt; and withall he giveth a reaſon, why a natural man loveth not God, becauſe he ſeeth him not. The diſputes about the Viſion of the Eſſence of God, and that by corporal eyes, is wholly impertinent to this place, for the Greek word is foreign, and ſignifieth a contemplation and conſtant beholding of the beauty and luſtre of Gods Attributes, his Wiſdom, Holineſſe, but eſpecially his Love to us in Chriſt, all which doth kindle love in us again. And from this beholding of God doth ariſe that neer union with God, which is Gods dwelling in us, and we in him. All which the Apoſtle makes manifeſt to us by the effect, viz. by the Spirit, of which he hath given us. It is needleſſe to trouble you with the ſeveral acceptions of the word Spirit; It is enough to know, That by Spirit is not meant the eſſence of the Spirit, for that is impartible; nor of any immediate teſtimony of the Spirit, as the phraſe will imply, He hath given us of his Spirit, which denoteth ſome effects of the Spirit, and of effects, not the common effects, for they are not a ſure Argument of Gods dwelling in us, and we in him; it remaineth therefore that it be underſtood of the gracious works of Gods Spirit, whereby in all our duties we are lifted up by Gods Spirit to do them in an higher manner, then natural ſtrength could enable us unto: ſo that the Obſervation is,
The ſpiritual performing of holy duties, is a ſure ſign and demonſtration of our being Obſerv.in God. and God in us.
Thus the ſame Apoſtle 1 John 3. 24. for as miracles did truly demonſtrate thoſe that did them, to be endued with the power of Gods Spirit from above, and they wrought miracles to confirm men in this belief, that they were ſent of God; Thus the ſpiritual doing of thoſe things required of thee, are a kinde of miracles to confirm thy ſoul, that thou art of God. And as actual diſcourſe and laughter do infallibly prove a rational life, becauſe theſe actions tranſcend a ſenſitive life; ſo do ſpiritual praying, hearing, &c. evidence a ſpiritual life, becauſe of their tranſcendency.
For the opening of this point, which is neceſſary (and the want of which Paul did ſo greatly bewail in the Corinthians, I could not ſpeak unto you as unto ſpiritual, but as carnal) take notice of theſe things by way of a foundation.
Firſt, As in natural things there is a ſenſitive ſoul above the vegetative, and a rational above the ſenſitive, ſo (with more diſproportion) there is a ſpiritual life vouchſafed by the holy Ghoſt above a rational. Inſomuch that take the moſt rational man, that is endued with all intellectual abilities and moral perfections; ſo that he be Ultimus conatus naturae, as one ſaid of Ariſtotle, yet he is no more able to do any thing ſpiritually, or to apprehend what are thoſe ſpiritual operations, then a worm can comprehend the reaſon of the moſt wiſe men. Thus Paul ſaith, The natural man perceiveth not the things of God, foreign, that is, one who doth excolere animam, minde the poliſhing and dreſſing of his ſoul, ſuch as Plato and Seneca. Now howſoever prophane men mock at the word Spirit, and the works thereof, yet that there is ſuch an immediate participation of the holy Ghoſt in the operations thereof, the Scripture doth abundantly teſtifie, John 3. 6. That which is born of the fleſh is fleſh, and that which is born of the ſpirit is ſpirit, where our Saviour makes ſuch a ſpiritual birth abſolutely neceſſary to ſalvation, and ſheweth two contrary kinds of ſinne, one carnal, abiding in the condition they were born in, the other ſpiritual, made ſo by God; and the Apoſtle in both places uſeth the abſtract for the concrete, for more efficacy. This afterwards he cals, Being born of the Spirit. So that as a man born of a man, hath indolem humanam, is and doth more then a beaſt: ſo he that is born of the Spirit, hath indolem divinam, and doth more then a man. Indeed our Saviour makes the original of this ſpiritual being unknown to us, which he expreſſeth by a compariſon from the winde, or as Maldonat will have it from the ſoul of a man, which we do not perceive infuſed into us, or how we come by it; ſo in this great work of Gods Spirit, Motum ſentimus, modum neſcimus; God breathed into Adam a natural life, and a ſoul, but this is a great mercy which God doth for his people. And becauſe the ſpiritual being and working is of ſuch important conſequence, you may obſerve the Scripture in other places diligently inculcating of it. Therefore obſerve them diligently, whether you finde ſuch things in you or no, for notwithſtanding all parts and religious duties, if the Spirit of God dwell not and work in you, you are no more a true member of Chriſt, then an Ape is a man. Rom. 8. 1, 5, 6, 9, 13, 14. where the Apoſtle ſpeaking of the glorious benefit of Juſtification, See to whom he appropriateth it, To thoſe who walk not after the fleſh, but after the Spirit, whereupon he is induſtrious to make a difference between the one and the other; and he uſeth ſeveral deſcriptions, foreign, Who are after the Spirit, which he explaineth by being ſpiritually minded: foreign denoteth not only acts of the underſtanding, but chiefly of the will and affections; it ſeemeth to anſwer the Hebrew word Jetzer, The imaginations or frame of the heart. So that as the imagination and frame of a carnal heart is wholly upon things of the fleſh: Thus the affections, imaginations, deſigns and purpoſes of a ſpiritual man, are upon ſpiritual things. As the Apoſtle cals them foreign, ſo verſ. 9. foreign, Thoſe that are in the Spirit, that is, Poſſeſſed of the Spirit, as if the holy Ghoſt were as wonderfull in gracious operations upon the heart of man; as in thoſe prophetical and extatical Afflatuſſes, for they were ſaid at thoſe times, To be in the Spirit, and the Grecians call ſuch foreign; it is a ſimilitude, ſaith Grotius, taken from thoſe who are guarded on every ſide by keepers, and are wholly under their power; ſo mighty and efficacious is Gods Spirit in believers; and (by the way obſerve) this is called promiſcuouſly, The Spirit of God, The Spirit of Chriſt, The Spirit of the Father, and that dwelling in us, which doth prove the holy Ghost to be a perſon, not a meer vertue and force, or power from God, as ſome hereticks of old would have it; and a perſon that is one in the Trinity, not the chiefeſt of the created Angels, as one of late would blaſphemouſly maintain. In Adam, the holy Ghoſt wrought his holineſſe, as the third Perſon in the Godhead; but now he worketh grace in us by another oeconomy or diſpenſation, as the Spirit of the Father, and of Chriſt. And that all this operation of Gods Spirit may not be rejected as a fancy, he ſaith, He dwels in us as in his Temple, which denoteth a fixed permanency, and abiding in us; It is true, the godly diſpute, Whether a godly man be made partaker of the graces of Gods Spirit only, or beſides theſe of the Spirit it ſelf? The learned differ herein, but certainly theſe expreſſions do inferre, That the godly do not only receive the graces of Gods Spirit, but the Spirit alſo it ſelf, only how to explain this, ſeemeth to me very difficult, if not impoſſible.
Secondly, As the Spirit of God doth thus dwell in his children, and thereby they The godly led by the Spirit.have an habitual, ſupernatural, ſpiritual being, ſo is the ſame Spirit acting, leading and moving of them unto thoſe things that are holy. Hence the godly are ſaid to be led by the Spirit, Rom. 8. Gal. 5. which doth not denote the firſt enlivening of us; in which ſenſe the poet ſaid, Mens agitat molem, but a powerfull continual inclination of our hearts unto thoſe things that are ſpiritual; and this denoteth that even in the progreſſe of Sanctification, we need a continuall help and influence from Gods Spirit, according to that of Auguſtine, Et agis & ageris, & tunc benè agis, ſi à bono agaris, and when we obey theſe conducts of Gods Spirit, We are ſaid to walk in the Spirit. Thus Gal. 5. 24. Living in the Spirit, and walking in the Spirit, are diſtinguiſhed as the cauſe and the effect; we therefore walk in the Spirit, becauſe we live in it, and the Greek word foreign doth import a carefull, orderly, methodical walking; A ſpiritual walking is a methodical walking; ſo then, as original ſinne by the Scripture is deſcribed to be in us, not as a ſluggiſh idle quality, but as alwaies working, as a fountain alwaies ſtreaming, inſomuch that though it be not peccatum actuale, yet it is actuoſum; Thus the Spirit of God doth powerfully ſend forth vertue and ſtrength unto thoſe in whom he Two Corollaries. To have the Spirit is more then to be an honeſt civil man.dwelleth.
Now from theſe two laid together, two Corollaries iſſue,
Firſt, That to have the Spirit of God in the Scripture ſenſe, is more then to be a moral, honeſt, civil man. This is no more a teſtimony that we are of God, then any baſer mettal can plead it ſelf to be gold, becauſe of ſome common accidents therewith, and therefore their morality, intellectual perfections are altogether fleſhly; for ſo it's good to know that as Spirit differs from Spirit, one ſpiritual man from another, as one Starre differs from another in glory, inſomuch that one would wonder how the ſame heaven ſhould at laſt receive men ſo different: ſo one carnal man differeth from another carnal man, as much as a garden from a dunghill, and one would wonder that the ſame hell ſhould be at laſt the ſame receptacle of ſo different converſations. Corruption is not only in groſſe actions, but in the minde and underſtanding of a man, yea the more glorious it appeareth to be many times, it is the more carnal; As you ſee the Devils are called unclean ſpirits, who yet are not guilty of groſſe bodily ſinnes. Oh therefore that you would conſider, there is an higher and more glorious way of living then that which moſt attain unto: Chriſtianity ſtampt upon a meer civil man, deſtitute of Gods Spirit, is but like the Kings Picture upon a braſſe ſhilling, as long as the materials are counterfeit, the ſuperſcription will not advantage. Baptiſm, Chriſtianity, and all other glorious ſuperſcriptions put upon thee abiding in a morall eſtate, is no advantage for heaven; there muſt be power from Gods Spirit in thee.
A ſecond Corollary is, That the gracious and ſanctifying works of Gods Spirit, 2. Gracious and ſanctifying works of the Spirit only a…e a ſign of our being godly … common gifts.are only a teſtimony of being in God, not thoſe common gifts of his Spirit, ſuch as parts, abilities, aſſistance and enlargements in Duties, no nor Prophecies and Revelations, if ſuch were to be had. Theſe indeed men moſt covet after, as accompanied with more applauſe and admiration; but it's better to ſpeak one word with the grace of Gods Spirit, then ten thouſand with the meer gift of his Spirit. One would wonder indeed, why God ſhould diſtribute ſuch glorious gifts to thoſe, whom he doth not love to eternal life; but his waies are alwaies juſt, though ſometimes unknown to us; yea there are other workings of Gods Spirit that come nearer to ſanctification, and yet are not it. Such are, ſome ſorrow about ſinne, ſome illumination in judgement, ſome joy and delight in the Ordinances, yet theſe argue only Gods Spirit working in us, not dwelling in us. And theſe operations are only tranſient not permanent; and it is a good rule of Bonaventures, Illa tantum dicuntur eſſe in animâ, quae ſunt in eâ per modum quietis, caetera ſunt magis ab animâ, quam in animâ. Thoſe things are properly in the ſoul which are in it by way of reſt, and centre in it. Yea hence it is (which is much to be obſerved) that all thoſe operations of Gods Spirit in an unregenerate man, whether of the former or latter ſort, they are provocative or excitative of the fleſh onelyonly in a man. Thus Judas by all thoſe gifts of Gods Spirit to him, was made more fleſhly. A temporary believer by all his faith and joy is made more fleſhly; for hereby he groweth more confident in himſelf, leſſe poor in his Spirit, and ſo leſſe perceiving the need of Chriſt, and his grace, by which he is more ſetled in a carnal way. Therefore obſerve, whether all thy aſſiſtance, enlargements, tranſient motions of Gods Spirit, have not this event in thee, to make thee carnal and corrupt in a refined manner.
In the next place, Let us conſider in what way this ſpirituality is manifeſted. Wherein ſpirituality in duty is manifeſted, and how it is a ſign. 1.And
Firſt, The nature of them is different from all meer humane actions. The acts of faith, love, and other graces, are above the whole ſphear and power of nature; Jannes and Jambres were able to do ſome wonderfull things, as well as Moſes, but there were others again, in which they had no power at all. Thus there are many humane actions of prudence and juſtice, that make men very lovely and admirable in the eyes of others; but then there are other actions, ſuch as the operations of habitual graces, and to this they can no more reach, then a dwarf can touch the heavens. Hence the Scripture ſometimes addeth the word Spirit, when it would difference grace from humane actions, 2 Cor. 4. 13. Having the ſame Spirit of faith, Epheſ. 6. 18. Supplication in the Spirit. Phil. 3. 3. Which worſhip God in the Spirit. Col. 1. 18. Your love in the Spirit. Now this addition [in the Spirit] imlieth that there are many actions that are done by us, but unleſſe they be performed in the Spirit, they come ſhort of that divine and excellent nature, which God looketh at. Gratia non tollit, ſed attollit naturam, Grace doth not deſtroy the natural faculties and actions of the ſoul, but it elevateth or ſublimateth them to a more noble conſideration; and this is the reaſon why a natural man can do nothing that is truly and theologically good, becauſe of the tranſcendent excellency of it's nature, but this is hardly diſcerned; and if there be many, yea moſt things in nature, whoſe eſſence we perceive not, it is no wonder if we be ſo dull in ſupernatural.
Secondly, Spiritual actions are diſcovered by the fountain from whence they flow, 2.A ſpiritual principle, which the Scripture cals a divine nature, yea the life of God. As Iſaac is called A childe of the promiſe, becauſe he was born by the meer word and power of God, Sarahs womb being a dead womb; Thus alſo all godly actions, are actions of the promiſe, having their exiſtence meerly by that, mans natural power being altogether a dead womb. And this alſo can little help as a ſigne, becauſe the root of our actions, like thoſe of trees, lieth under ground, and is ſo undiſcerned.
Therefore thirdly, In ſpiritual actions, thoſe motives and ends that are attractive 3.are ſpiritual. Every action is ſpecified by the formality of the object, and ſo religious actions they are ſpiritual, when the reaſon or motive of doing them is ſpiritual. Hence they are called Virgins, and they follow the Lamb whitherſoever he goeth. This is that godly ſimplicity Paul ſpeaks of in himſelf, whereby, as of God, and to God he did all things. For want of this, God by the Prophet rejects the humiliations and faſtings the Jews did, which yet were ſpecious enough, becauſe they did it not to him, even to him; and this is a ſign that may by the help of Gods Spirit be diſcerned in us. For as the voluptuous man is carried out to ſinful pleaſures, becauſe of the ſweetneſſe in them; or as a rational man is deſirous to finde out truth, becauſe truth is a pleaſing connatural object to his underſtanding; ſo is a ſpiritual man inclining to all ſpiritual objects, becauſe of thoſe ſpiritual conſiderations that are therein. Delicata anima quaſi abominatur, per modum commodi vel praemii diligere Deum. Now in all religious duties there are many ſpiritual attractives, ſuch as the command of God, enjoying of, and communion with him, the light of Gods countenance and increaſe of grace. Goe therefore and examine thy own ſelf, What is the loadſtone in all holy Duties? What is the mark thou aimeſt at? It is the intention that is the pulſe to feel how thy heart is.
Fourthly, Spirituality is diſcerned by the manner. Where the Spirit of God is 4there is zeal, fervency, activity. So that a formal, cuſtomary, ſuperficial performing of holy duties is extreamly oppoſite to a ſpiritual deportment in them. Neſcit tarda molimina Spiritus ſanctus. Hence it was that it appeared in fire, and in a mighty ruſhing winde. Thus Stephen and others are ſaid to be full of the holy Ghoſt, when there was ſtrong and powerful workings of grace in them. Elias was a man of fire and zeal for God, and God gave him a ſutable reward, He was carried to heaven in a fiery chariot, as a conquerour triumphing over all enemies. This the Apoſtle ſpeaketh of, when Rom. 7. 6. he ſpeaks of the oldneſſe of the letter, and the newneſs of Spirit. It is an excellent expreſſion, and an happy frame of heart, though ſome of late have abuſed that phraſe to dangerous errours. Hence the Scripture in an Hebraiſm cals the excellency and efficacy of a thing, The Spirit of it; As the Spirit of wiſdom, The Spirit of underſtanding, The Spirit of meekneſſe. As the body without the ſoul is dead, ſo is a mans ſpirit without Gods Spirit in any duty. Oh think of this, you who ſpend your daies in an empty formal way of Religion; call as God by the Prophet doth, Come, O winde, and cauſe theſe dry bones to gather together and live. Cry as the Church doth, Ariſe, O North, and blow, O South, upon our Gardens, that our ſpices may ſmell; How few ſpiritual Chriſtians? How few ſpiritual Duties, publick or private are there? The ſhip of thy ſoul brings home no rich traffick, becauſe it wants this winde. Not that a man who finds himſelf dead and cold, without the effectual power of Gods Spirit, ſhould neglect Praier and other Duties, till the Spirit breathe on him, as ſome have perniciouſly taught. For our Saviour Matth. 7. ſuppoſeth that we are to pray for the Spirit; and David, how often doth he pray, That God would quicken him? But truly ſuch is the coldneſſe, emptineſſe, that now all Religion is fallen into, that if ever one might deſire a Sermon to be cloathed with as much dread and terrour as the promulgation of the Law was, it might be deſired in this point. Till therefore thou eject thoſe ſpirits that are ſo contrary to Gods Spirit, as the Spirit of the world eſpecially, never look to take any comfort by thy Religion.
Fifthly, Leſt this Spirit ſhould be a deluſion, therefore in the next place, The 5.workings of Gods Spirit are orderly, not inordinate, but exactly to the Rule. I build this particular on the Greek word, Gal. 5. 25. If we live in the Spirit, let us walk by the Spirit, that is as the word implieth, orderly, methodically, as when it's ſaid, As many as ſhall walk by this canon or rule, Peace be on them. The Spirit of God putteth a man upon nothing that is againſt the principles of nature and ſound reaſon, nor againſt the word of God; but verbum eſt vehiculum ſpiritus, the word is that fiery chariot in which the Spirit of God cometh. When the Apoſtle in the Chapter before, verſ. ult. had given us this as a ſign of our being in God, that we have of his Spirit, preſently he addeth, Believe not every Spirit. Whoſoever pretends operations, inſtincts and revelations from the Spirit for duties not juſtifiable by the Word, ſets up a falſe and unholy ſpirit, for the pure and holy Spirit of God: But of this more largely in the falſe ſigns. All the motions and operations of Gods Spirit are ſoft, quiet, ordered and conſonant to Gods word.
Sixthly, Where ſpiritual operations are, there is a free and ſpontaneous inclination 6.unto the duties God requireth. As there is in an hungry man to eat, and a thirſty man to drink. Gal. 5. 18. If ye be led by the Spirit, ye are not under the Law. The Apoſtle meaneth not the Antinomian ſenſe, as if they needed not the Law to direct, guide and excite them, for he preſſeth with commands in the ſame Chapter to mortifie ſinne; and they may as well deny the uſe of the whole Scripture, as the Law in that ſenſe, for all the word of God is a rule and a guide; but he ſpeaks of the terrifying threatning and extorting power of the Law, whereby a man doth that which is good with the ſame Spirit, as the Iſraelites made brick under Pharoahs oppreſſion; of this the Apoſtle ſpeaks, and that ſo farre as they are regenerate, for the unregenerate part findes the Law a Pharaoh to it, commanding brick and giving no ſtraw, injoining work and giving no ſtrength. Therfore where the Spirit of God is, there they are a willing people, yea willingneſſes, as Pſa. 110. in the plural number, and abſtract it ſelf. And ſo again, Where the Spirit of the Lord is, there is liberty.
Laſtly, Where the Spirit of God thus worketh, there are ſtrong oppoſitions and combats 7.by the fleſh and unregenerate part. Gal. 5. And this oppoſition is not of the inferiour appetite to the underſtanding, but of every ſanctified part to the unſanctified part in the ſame faculty, an holy regenerate will againſt the unholy unregenerate will; Therefore it's a great falſhood of the Hemiſnites, that ſay, Its impoſſible for the ſame will to be at the ſame time good and bad in part, therefore they ſay, It is ſucceſſively good or bad, and ſo by this conſequence a man may have a regenerate and unregenerate will ſucceſſively a thouſand times in a day. But of this combate we have ſpoken already.
Uſe of Exhortation, Not to reſt in any Naturals, Morals or Intellectuals, but Uſe.to breathe after Spirituals. As the body of a man is firſt Natural, and then by the reſurrection it will be made glorious; ſo it is with the ſoul. If therefore you take all your ingenuous and lovely perfections, which you have by education or reſtraining grace for true ſaving grace, you take John Baptiſt (as it were) for Chriſt. Be therefore in the number of ſpirituall ones; Morall Philoſophy, the Lectures of Socrates and other Heathens, have put a man upon an external Reformation, but Gods word only is the inſtrument to convey his Spirit into our hearts.