Christ originally and aboue measure euen the fulnesse of the spirit Eph. 4. 7. Ioh. 1. 14. Psal 133. 2. but in vs in that measure which wee haue receiued from him according to that of the Apostle Eph. 4. 7. Vnto euery one of vs 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 vs full of groce and trueth 16. and of his fulnesse haue all we receiued and grace for grace Finally this oyle of the spirit like that of Aarons was first powred vpon our head Iesus Christ and from him descended to vs as vpon the skirts of his cloathing or rather members of his body §. Sect. 5. That the spirit-doth not dwell in vs esscentially more then in other creatures Furthermore although the spirit of God doeth not essentially dwell in vs more then in all other creatures yet the elect and faithfull haue right vnto 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 giue vnto vs his holy spirit which is not onely to be vnderstood of the gifts and graces of the spirit but also of the vertue and efficacy of the spirit dwelling in vs and effectually working these graces in our hearts for so the Apostle saith that the Loue of God is shed abroad Rom. 5. 5. in our hearts by the holy Ghost which is giuen vnto vs where hee sheweth that by Gods gift wee haue right not onely to the graces of the spirit but euen after a speciall manner to the spirit himselfe Besides where Christ is said to dwell in vs and to be vnited vnto vs by his spirit we are to vnderstand that the bond of this vnion is not onely 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 vnto vs 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 vnto them or to be their spirit because they haue no right vnto him by couenant as we haue nor any interest by Iesus Christ neither yet any efficacy operation nor influence of sauing grace from him in all which he is proper onely to the Elect. Moreouer by vertue of this donation and right the holy spirit becomming ours doeth worke in vs after a speciall and powerfull manner he is intimate familiar and in neare acquaintance with vs like inmates or coinhabitants comforting directing ruling strengthening and cherishing vs. In which respect we are saide to be his a Cor. 3. 16. 6. 19. 2. Cor. 6. 16. houses and temples in which b Rom. 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 vnto 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 onely in the fruits and streames of his graces but also to be vnto 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 giue him Ioh 7. 37. 38. shall neuer thirst but the water that I shall giue him shal be in him a well of water springing vnto euerlasting life And againe If any man thirst let him come vnto 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 vs 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 vnto 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 vnto 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 vnto condemnation and vtter destruction in the fire of hell CHAP. IIII. The erroneous conceipt of the Papists who by the flesh vnderstand the body and the sensuall faculties onely §. Sect. 1. That the Papists propound vnto vs a friend to fight against in stead of our enemy HAuing shewed what our enemies in this spirituall warfare are we should now proceede to warfare are we should now proceede to discouer their nature and properties were it not that these enemies were by the diuell and the world disguised yea quite hid from our sight in secrete
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 vnto 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 vnto vs 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 vs 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 vs vnto God making vs 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 vs 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 haue 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 onely things sensuall and carnall the other soaring aloft and minding those things which are diuine and spirituall It is called the a Ioh. 3. â— 1 Pet. 1. 23. regenerate man to note that wee haue it not by naturall propagation but by spirituall regeneration and new birth wherby being begotten by the word and spirit wee are borne vnto God It is called the inner man and the c 1 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 d 2 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 vs. 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 vs directing and inclining vs both in our soules and bodies vnto all holy obedience f Rom. 8. 1. 14. and inciting vs 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 onely thus far forth as they giue notice vnto them what they ought to doe and leaue vndone but the holy spirit dwelling in vs doth not onely by inlightning our vnderstanding teach vs what is our dutie but also inclineth our hearts and affections vnto obedience causing vs 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 vnto Iohn 6. 63. you are spirit and life The which spirit of life is originally in our Sauiour Christ and from him deriued vnto vs who are vnited vnto him and to no other For as the naturall spirit extendeth vnto no member which hath not connexion with the head so this holy spirit of life is deriued vnto 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 vs because hee hath giuen vs of his spirit §. Sect. 3. That this combate is not maintained betweene bare qualities onely but as they are backed by the holy spirit and Sathan the wicked spirit And thus haue 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 vnto 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 vs from which also it had first â—t being Neither are we so to vnderstand it as though this combate were onely 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 vnto 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 vs that qualitie of holinesse and righteousnesse
eternall glory prepared for the faithfull And from this contrarietie in affection and disposition the Christian may discerne the like contrariety in all his actions vvhich arise and spring from them For one while the spirit lifteth him aloft in heauenly meditations and another white the flesh pulleth downe his thoughts and fiâ—â—â—h them vpon earthly vanities now with puâ—â—ing speed hee runneth in the wayes of God and sayâ—â—â—h with full sayles hauing the winde and tyde to helpe him forward and soone aften the flesh diuerteth him into the by pathes of sinne or maketh him sit still oâ— to returne into his old courses or tripping at his heeles causeth him to fall or so settereth his feete and presseth him downe like a heauy burthen that like them noubled with the â—pâ—ialtes or the night Marc though he hath a great desire to runne a pace yet can he scarce stirre but he runneth as it were vp a sleepe hill and sayles against the winde and tyde Finally now hee loueth God and is rauished with delight when hee inioyeth his presence in his courts and feeleth sweet communion and fellowship with him to his inestimable ioy and comfort and this maketh him to contemne the world to take all his pleasure in spiritual and heauenly things and by and by the world catcheth him in her birdlime of carriall delights and fettereth him in her golden chaines so as he is made negligent in Gods seruice and therefore either omitteth it altogether or else performeth it with drowsie dulnesse senselesse deadnesse and carnall wearinesse vvhereof it is that he can take no manner of comfort and contentment in it Yea rather he seeth Gods angry countenance frowning vpon him in the abuse of his holy ordinances and being terrified therewith he goeth away discontented and dismayed § Sect. 5. The poynt proued by Gal. 5. 19 And of these contrary effects and fruits of the Spirit in the same Christian the Apostle plainely speakeths Gal. 5. 19. Now saith he the workes of the flesh are manifest which are these Adulterie Fornication vncleannesse lasciuiousnesse idolatrie witcheraft hatred variance emulation wrath strife seditions heresies enuyings murthers drunkennesse reuilinge and such like For the seedes of all 〈◊〉 grieuous sinner lye lurking in our corrupt flesh and though they be so nippped and suppressed by the contrarie motions of the spirit that they can neuer come to full ripenesse yet doe they often appear to the best Christians in their first motions and suggestions So contrariwise he saith that the fruit of the spirit is loue ioy peace long-suffering gentlenesse goodnesse faith meekenesse and temperance To which purpose verse 21. Hierome saith whatsoeuer we speake doe or thinke is sowed in Omne quod loquimur agimus cogitamus in duobus seminatur agtis carne et spiritu c. Hieronym in Gal. 6. two grounds the flesh and the Spirit if the things bee good which issue from the mouth hand and heart they are sowne in spirit and shall bring forth aboundant fruit to eternall life if they be euill they are taken from the field of the flesh and wil bring forth vnto vs the fruit of corruption CHAP. II. What the Conflict betweene the Flesh and the Spirit is and what are the causes of it The conflict betweene â—â—â— flesh and â—e spirit described BY this it appeareth that there is a combate in euery Christian betweene these enemies now in the next place let vs consider what iâ— is and the causes of it Where then needeth no curious definition seeing the very name doth sufficiently expresse the nature of it For it is nothing else but a continuall conflict betweene the vnregenerate part the flesh with the lusts thereof and the part regenerate the spirit with all the holy qualities graces and motions thereof by reason of their contrarietie in nature and coniunction in place whereby they mutually lust and striue one against the other the flesh willing and in bracing that euill which the spirit nilleth and hateth and nilling and shunning that good which it willeth and effecteth and contrariwise For in this conflict they mutually assault one another with vnreconcilible emnitie and immediate and vnplacable contrarietie so that as the one getteth the other looseth as the one gathereth strength the other is weakened and looke how much this preuaileth and triumpheth so much his enemy and opposite is foyled and deiected Like herein to a payre of scales in which the rising of the one is alwayes ioyned with the going downe of the other or like the spleene in the body the swelling whereof is ioyned with the others consumption Yea alike nay much more contrary then light and darknesse heate and cold the one vvhereof increaseth as the other decreaseth § Sect 2. Of the first and cheife cause of the conflict which is Gods will for the manifestation of his owne glory The causes of this conflict are either efficient and more remote or formall and essentiall the later is plainely expressed the former implyed in the description of this conflict namely Gods will appointing this fight and to this purpose not perfecting our sanctification in this life but in part regenerating and in part leauing vs vnregenerate Yea but why did not the Lord who through his infinite wisedome was as able to haue recreated and renewed vs at once by his sole word as he did first create make vs perfect this worke of regeneration replenish vs with abundance of his spirit and with sanctifying graces thereof and quite abolish the flesh with the lustes thereof I answere though there were no other reason but the good pleasure of his most wise will it were sufficient to satisfie vs for hee best knoweth what to giue and when to giue it what measure of his grace is fittest for him to bestowe and the most seasonable time for vs to receiue it But yet diuers reasons may bee yeelded why the Lord suffereth the flesh and the sinfull lustes thereof still in some measure and degree to remaine in vs and to fight with and assault the spirituall part all which may be reduced to two heads first because this course is most profitable and secondly most fitting and seasonable It is most profitable both for the setting forth of Gods glory and the aduancing and furthering of our owne good It doeth more manifest and magnifie the glory of God for the weaker vvee are in our regenerate part and the stronger the flesh is with all other the enemies of our saluation the more clearely his wisedome and power shineth and appeareth which so strengtheneth this weake part that it is able to stand in the day of battell yea that it obtaineth a full and finall victory and putteth all it mighty enemies to flight Whereas if we were perfectly regenerate and the flesh vtterly vanquished and abolished it were no great wonder that we were not ouercome if we had no enemy or but a vveake one to set vpon vs. And this moued the Lord to
it For as it is regenerate it is so inlightned and rectified by the spirit of grace that like a true witnesse it giueth an infallible testimony betweene God vs excusing vs when we doe wel that we may proceede in well doing and accusing vs when wee haue done euill that wee may forsake it and recouer our selues by vnfained repentance yea before the doing of either of them both it giueth testimony and approbation vnto that which is good that we may embrace and practise it and also discouereth that which is wicked and sinnefull that wee may shunne and auoide it Neither doeth it onely play the part of a witnesse but also of a iudge and according to this true euidence it either iustifieth vs or pronounceth the sentence of condemnation against vs. From the former where of arise peace comfort and spirituall ioy in the holy Ghost whereby we are encouraged to proceede in all holy duties and from the other either feare whereby wee are restrained from falling into sinne or sorrowe and repentance not to bee repented of causing saluation after 1 Cor. ◠1◠that we are fallen But contrariwise as the conscience is vnregenerate it remaineth blinded with ignorance and corrupted with malitiousnesse and therefore is continually ready to play the part of a false witnesse either dawbing and colouring ouer our sinne with deceiptfull colours that wee may ignorantly fall into it or excusing it being committed as though it were veniall or none at all that wee may continue in it without repentance or on the other side it is ready to accuse vs when wee doe well and in the seruice of God or the vse of our Christian libertie about things indifferent to raise in our minds superstitious feares and causelesse doubts that so we being affrighted may bee hindered from Christian duties or discouraged after wee haue done them And so answerably it playeth the false Iudge condemning where God and a good conscience iustifie iustifying where they condemne The which false sentence is the cause of carnall securitie when we continue in sinne and of causelesse terrours and needelesse feares when we are carefull to performe our duty The which if at any time it bee reuersed by a good conscience inlightened by Gods word and holy spirit and the vglinesse and haynousnesse of sinne be discouered and layed open then the carnall and corrupt part of conscience which before seemed feared and senselesse being pricked and awakened filleth the minde with loude cryes and grieuous accusations with terrible horrours and hideous feares and now as eagerly moueth to despaire as it did before to securitie and presumption telling vs that our sinnes are vnpardonable and that it is too late to turne from them by repentance But then againe the good conscience putteth it to silence and allayeth and quieteth the fury of it by witnessing vnto vs that our hearts are vpright with God notwithstanding that we haue been ouer taken and haue fallen through frailty and infirmity or at least by bathing it selfe from the filth of sinne in the precious blood of Iesus Christ which is sufficient to purge vs from the pollution euen of those sinnes which are wilfull and presumptuous with which washing of blood applyed by the hand of a liuely faith it causeth vs to ioyne that washing of water in the teares of vnfained repentance and amendment of life CHAP. VI. Of the maner of the conflict betweene the flesh and spirit in the will heart and affections § Sect. 1. Of the conflict betweene the carnall and renued will ANd thus haue wee shewed the conflict betweene the flesh and the spirit in the minde and vnderstanding with those faculties which belong vnto it Come wee now to that fight which is betweene them in the will the which is much more sharpe and sensible for it likewise being partly regenerate and partly vnregenerate there is a continuall combate betweene these contrary factions whilest the regenerate part willeth and enforceth that which is good and nilleth and reiecteth that which is euill and contrariwise the part vnregenerate willeth and chooseth that which is euill and nilleth and refuseth that which is good As for example the spirituall part being guided by the vnderstanding inlightened with sauing knowledge chooseth embraceth God as the chife goodnesse his kingdome and righteousnesse as the chiefe happinesse and refuseth and contemneth the world and earthly vanities the seruice of Sathan and the momentany pleasures of sinne which in the ende bring death and destruction though they for the present be bitter to the flesh and much more imbittered by afflictions and these be sweete and delightfull to the carnall appetite But contrariwise that part of the will which remaineth vnregenerate being directed by that wisedome of the which is worldly sensuall and diuellish neglecteth and refuseth the present comforts of grace which it relisheth not and the future hopes of heauenly happinesse which it knoweth not as being out of sight and beyond the apprehension of sense vncertaine and not to bee compassed without great difficultie and contrariwise chooseth and embraceth this present world with the vaine honours vncertaine riches and sinnefull pleasures of it because they are subiect to the senses and may bee had in present possession In which conflict they mutually encounter one another and as they get their aduantages sometimes the one and sometimes the other preuaile and cause the aduerse part to giue ground And this conflict with the issue of it the Apostle felft in himselfe Rom. 7. 15. Rom. 7. 15. For that which I doe I allow not for what I would that doe I not but what I hate that doe I. And againe Cui rei ego suspicabam ligatus non ferro alieno sed meaferre a voluntate c. Aug. confes lib. 8. cap. 5. To will is present with me but how to performe that which is good I finde not for the good I would I doe not but the euill which I would not that I doe So Austine confesseth that whilest he desired his sound conuersion be found himselfe bound not with other mens chaines but by his owne yron and obdurate will The enemy saith he did hold my will and thereof made a strong chaine to binde mee for out of peruerse will sprung vnlawfull lust and whilest I obeyed lust it became a custome and whilest custome was not infringed it became necessitie with which linkes infolded one in another a chaine as I saide was made and held mee bound in a miserable seruitude And my will renewed which begunne to moue mee to worshippe and enioy thee freely my God and onely sure ioy was not yet fit to ouercome the other confirmed by age And so my two willes one olde the other new that carnall and this spirituall did fight betweene themselues renting my soule in sunder by this their discords And so I vnderstood in mine owne experience that which I had reade how that the flesh lusteth against the spirit and the spirit
approueth vs when we set our selues to serue him accuseth vs when we neglect the duties of his seruice So the vnderstanding discerning Gods excellency goodnesse and perfection proposeth this to the conscience that God aboue all is to be honoured and loued the which light when it hath receiued from the vnderstanding it accuseth and condemneth vs when we loue or reuerence any thing more then him condemning vs as guilty of sinne and liable to fearefull punishments wherewith the heart being affrighted and terrified it is cast downe with griefe and sadnesse and oftentimes plunged into vtter despaire But when the vnderstanding and conscience through the light of nature helped and encreased by the Scriptures haue thus in some poore sort and small degree performed their dutie the will being peruerted with the baites of worldly vanities doeth rise vp in open rebellion against the vnderstanding and conscience and though it acknowledgeth the trueth of their propositions and conclusions yet it commeth in with a non obstante and resolueth notwithstanding they perswade to the contrary that it will doe what it list and goe on in it owne course though it bee conuinced to be the worst because howsoeuer it hazardeth the soule for the time to come to the losse of heauen and the torments of hell yet it bringeth the present fruition of earthly vanities And no sooner is reason and conscience ready to subdue the rebellion of the will and to perswade by other arguments vnto obedience but presently a tumultuous route of vnruly affections and raging passions come to rescue and strengthen the will in it rebellion by presenting vnto it the honours riches and pleasures of the world which it may gaine by following wicked courses and if the reason conscience oppose future daungers and would hinder the willes euill choyse by further perswasions they stoppe the mouth of reason with tumultuous rage and with loud showting and clamorous cryes drowne the voyce of the conscience that they are constrained to cease directing and accusing or to continue doing it in vaine and to no purpose An example whereof wee haue in Laban for though reason and conscience told him that hee ought to vse Iacob well and richly to reward his seruice because God blessed all he had for his sake yet his will being corrupted and his heart and affections being wholly caried away with worldly wealth he oppresseth and wrongeth him with one iniury after another So though reason and conscience told Pharaoh that he did wickedly in disobeying Gods cōmaundements and keeping backe his people from seruing of him which made him sometime when hee was on the racke of some present iudgement to confesse that he had sinned yet afterwards his heart was hardened his will rebelled and his affections being set vpon the profite of their seruice did stoppe his eares to all perswasions and to the accusations of his owne conscience Thus Saule in his vnderstanding Exod. 9. 27. 34. conceiued that Dauid was innocent and therefore his conscience accusing him that hee did wickedly in persuing him made him to iustifie him and to condeme his owne vniustice and faultinesse Thou art more righteous then I 1 Sam. 24. 17. for thou hast rewarded me good whereas I haue rewarded thee euill but by and by his will and affections being wholly set vpon worldly honour and transported with ambition he hearkeneth neither to reason nor conscience but persecuteth him againe with more then wonted rage Finally thus then Pilate aduised by reason and conscience iustified our Sauiour as innocent and faultlesse his will and affections chiefely desiring to continue his esteeme with Casar and to be applauded by the Priestes Pharisces and vulgar multitude he reuerseth the sentence of reason and conscience and vniustly condemneth the innocent to dye with malefactours §. Sect. 4. The second difference is in the mouing causes of these conflicts Secondly the conflict betweene the flesh and the spirit differeth from that which is betweene the reason and will the conscience and affections in the mouing causes for the spirit is moued to assault the flesh by the true loue of God which causeth it to make warre against carnall lustes because they are odious vnto him as being enemies to his grace and contrary to his holy will and by a filiall feare of his Maiestie which maketh the man regenerate loath to yeelde vnto any motions of sin least he should hereby offend and displease him but the combate betweene the conscience and affections ariseth from selfe-loue and seruile feare which make the man vnregenerate to withstand the motions of sinne in the will and affections for feare of those punishments which will accompany his sinnes as horrour of conscience shame corporall paine eternall death and hellish condemnation like the slaue who dare not offend his maister not because disliketh the fault but because he feareth the whip or the thiefe who is restrained from robbing not in obedience to the lawe or because he hateth sinne or loueth iustice and trueth but because hee feareth to be hanged on the gallowes And so likewise they differ in their endes for the ende at which the regenerate man aymeth in fighting against the flesh is that hee may glorifie God in his victory ouer his sinnefull lustes and be more and more assured of his loue and his owne saluation but the ende at which the conscience of the man vnregenerate aymeth in opposing his corrupt will and earnall affections is that hee may the better compasse his worldly desires either in the obtaining of some earthly good or the anoyding and escaping of some imminent euill In which regard although the same effect be produced in them both and both the man vnregenerate regenerate doe or leaue vndone the same thing yet the like actions which make a like glorious shewe in outward appearance are farre vnlike in the iudgement of God because they arise from contrary causes and are directed to contrary ends and therefore the same actions done by the one are approued and accepted as lawfull and good and of the other reiected and condemned as euill and wicked § Sect. 5. A third difference betweene the conflict in the regenerate and the vnregenerate that this is betweene diuers faculties that in the same Thirdly there is a difference betweene these conflicts in respect of the combatants for in the combate betweene the flesh and the spirit there is a conflict betweene grace and corruption in the same faculties knowledge and ignorance spirituall wisedome and carnall wisedome in the same vnderstanding willing and nilling good and euill in the same will accusing and excusing for euill in the same conscience loue of God and loue of the world feare of God and feare of men trust in the creatour and trust in the creature in the same affections temperance and intemperance in the same appetite And here all the powers and faculties of the whole man as they remaine vnregenerate doe with vnited forces fight against
it cleare and sweet streames but the common gifts of the restraining spirit doe worke and shew themselues onely by fits like flashes of lightning which suddenly appeare as suddenly vanish leauing nothing behind them but grosse and palpable darknesse or like standing waters and winter brookes which swell and ouer flow vpon the fall of raine and descent of land waters but soone after fall and are dried vp in the time of drought So the sauing graces of the sanctifying spirit are lasting and permanent euer continuing with increase euen to the very end of our liues but all gifts meerely naturall indure but for a time and like the body 1 Ioh. 2. 27. after they are growne to their full strength ripenes they decrease till by a daily consumption they come to nothing as we see in naturall knowledge and wisedome which decayeth with age vntill at last it commeth to dotage and childish ignorance § Sect 5. Of the particular effects of the spirit the 1 whereof is spirituall illightening Iohn 14. 26. But let vs descend to some particular effects which the spirit worketh for these arguing their cause will plainely shewe the residence and abiding of this holy guest in vs. And first the spirit of God is the spirit of illumination inlightning our blinde eyes reuealing vnto vs the things of God and leading vs into all trueth according to that of our Sauiour But the Comforter which is the holy Ghost whom 1 Ioh. 2. 20. 27. the Father will send in my name hee shall teach you all things And that of the Apostle But ye haue an vnction from the holy one and yee knowe all things And againe But the annoynting which yee haue receiued of him abideth in you and ye neede not Eph. 1. 17. that any man teach you but as the same annoynting teacheth you of all things And hence it is that this holy spirit is called the spirit of wisedome and reuelation in the knowledge of God Yea but the wicked also may haue some illightening Heb. 6. 4. of the spirit as the Apostle sheweth and which is more they may haue a tast of the heauenly guift be partakers of the holy Ghost that is of the gifts and graces of the sanctifying spirit and haue also a tast of the good word of God and of the powers of the world to come yea and hereby they may attaine vnto a farre greater measure of knowledge then those who are truely regenerate and how then can this be a difference whereby we may discerne the one from the other To which I answere that though there bee no difference betweene the knowledge of the regenerate and vnregenerate in the quantity in which respect the knowledge of the wicked yea of the diuell himselfe doeth oftentime exceed the knowledge of the godly and faithfull yet there are many other differences betweene them for first the knowedge of the regenerate is much better grounded euen vpon that infallible foundation of the holy Scriptures the which they carefully and conscionably heare reade study and meditate in them that they may bee more and more edified and inlightned grounded and built vpon this sacred authoritie as vpon the firme and vnmoueable corner stone whereas the knowledge of the vnregenerate is chiefly founded vpon humaine authorities the doctrines and traditions of men which as they are sometimes true so sometimes false and erroneous and neuer in themselues certaine and infallible So also their knowledge is confirmed by the experience which they haue of the things they knowe in themselues by a liuely and powerfull sense and feeling of the operation of it in their owne hearts and consciences purging and purifying them from all sinfull corruptions and renewing them to all obedience and inuiting and prouoking them to them to the performance of all Christian duties of holinesse and righteousnesse which moueth the Lord to reueale vnto them his great secrets and the mysteries of his kingdome according to that The secrete of the Lord is with them that feare him and he will shew them his couenant and againe his secretes Psal 25. 14. Pro. 3. 32. are with the righteous Whereby they not onely knowe the things themselues barely vttered but also Gods secret will and purpose in them But the knowledge of the wicked is onely in theory and speculation whereby they are enabled onely to talke and discourse of the things they conceiue and haue no sense feeling or experience of that powerfull working of it for their inward sanctification or outward reformation but still lye frozen in the dregs of their sins and neuer cōscionably practise any duties though they can learnedly and cloquently discourse of them In which respect it is saide that the seede of the word taketh no roote in them Mat. 13. 6 7. because their knowledge is not setled and grounded vpon these onely true foundations which neuer faile Secondly the knowledge of the regenerate is more cleare distinct and particular and therefore sufficient to direct and guide them not onely after some generall manner but also in all particular duties and actions but the knowledge of the vnregenerate is more generall confused and darke onely inabling them to set downe generall rules of duties or if particular yet rather to others then to themselues who are so blinded with their passions and carnall lustes that their knowledge giueth them no sufficient direction for their owne cariage in particular duties Thirdly the knowledge of the regenerate still applieth the things knowne to particular vse bringing the word of God home to their owne hearts and consciences as the threatnings of the law for their humiliation to driue them to Christ to restraine them from sin when they are ready to fal and to raise them being fallen by vnfained repentance So Iob kept his eyes vnder couenant that they should not glaunce wantonly vpon women Iob. 31. 1. 3. because hee knewe that destruction was to the wicked and a strange punishment to the workers of iniquitie And hereby Ioseph was restrained from harkening to his mistresses wicked suite How can I doe this great wickednesse and Gen. 39. 9. sinne against God And so likewise hereby they are inticed and spurred forward vnto all good duties when as they feele themselues dull and slow For so the Apostle hauing spoken of Gods feareful iudgement he applieth this knowledge 2 Cor. 5 11. to particular vse knowing therefore saith he the terrour of the Lord we perswade men as though hee should say I dare not knowing this terrible iudgement but perswade you to obedience and dehort you from sinne least neglecting my duty I also bee lyable vnto it And thus also knowing the promises of the Gospell they apply them for their owne consolation according to that of the Apostle Whatsoeuer things were written aforetime were written for Rom. 15. 4. our learning that wee through patience and comfort of the Scriptures might haue hope But the wicked by their knowledge
seruice of sinne we are now become the seruants of righteousnesse setting before vs the whole Law of God as the rule and square of our liues and all our actions and conforming our selues in obedience vnto al and euery 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 vs take heede that wee doe not deceiue our selues for though those onely 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 vnto themselues in all their actions but are directed vnto 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 haue thought them reasonable Now that we may not be thus deceiued let vs remember that hee who is led by the spirit performeth simple obedience vnto the law of God because hee requireth it but the vnregenerate in dissimulation for worldly and sinister respects hee yeeldeth totall obedience vnto the whole law of God and with all the powers and faculties of his soule and body but the other onely in the outward man and that vnto some commandements alone making no conscience of the rest Hee is constant in his obedience because the cause therof Gods loue towards him and his loue 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 onely 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 vnto 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 vpon it But the motion of the regenerate is liuely and naturall proceeding from an inward cause euen the spirit of God dwelling in vs which quickneth vs 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 loue 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 onely 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 onely caused by outward prosperitie and temporall benefits they seeme feruent in their loue 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 loue 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 vs the which are also implyed by diuers metaphors or similitudes by which in the Scriptures it is represented vnto vs. For it is likened vnto 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 vpon Ioh. 3. 8. 2 Cor. 10. 5. vs the more it causeth vs 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 vs 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
of glorifying Psal 57. 8. God why should not we much more who haue iust cause to call our tongues our shame because they vtter so many vaine and euill speeches whereby his holy name is much dishonoured But that this necessitie of keeping a strict and narrow watch ouer our tongues may better appeare let vs further consider first that God requireth it so bindeth vs to this duty vpon our allegeance vnto him according to that of the Psalmist Keepe thy tongue from euil and thy lips from speaking guile where is required not onely that we doe not speake euill but that wee keepe our Psal 34. 13. tongues vnder a narrow watch that wee doe not speake it Secondly consider that this narrow watch is of great importance in respect of that power and potency which is in the tongue to draw vs to good or euill life or death according to that of the wise man Death life are in the power of the tongue and they that loue it shall eate the fruit thereof In pro. 18. 21. 13. 3 Chap. 21. 23 regard where of he saith in another place that he who keepeth his mouth keepeth his life but hee that openeth wide his lips shall haue destruction And againe Who so keepeth his mouth and his tongue keepeth his soule from troubles Thirdly the naturall maliciousnes of this little member should make vs to watch ouer it with great care for as the Psalmist and the Apostle Paul describe the effects and fruits of it It deuiseth mischiefe and like a sharpe razour worketh deceiptfully it speaketh deceipt and loueth to lye rather then to speake righteousnesse Psal 52. 4. Rom. 3. 13. it delighteth in deuouring words it cutteth as a sword and the poison of Aspes is vnder the lips So the Apostle Iames telleth vs that the tongue as much needeth restraint as an vnruly horse the bridle and compareth it to the Helme of a ship which beeing little turneth about the Iam. 3. 5 6. 7. 8. whole body and to a fire inflamed by hell and setting on fire a whole world with wickednesses affirming that it defileth the whole man that it is hardly tamed beeing an vnruly euill ful of deadly poison Finally let vs consider that Iam. 3. 2. Christian perfection consisteth in well ordering of the tongue For if any man offend not in word the same is a perfect man and is able to bridle the whole body Whereas on the other side though we se me neuer so religious yet if we do Iam. 1. 26. not bridle our tongue wee deceiue our owne hearts and our religion is vaine as the same Apostle pronounceth Now in this our watch wee are to keepe our tongues from euill speaking whether it be such impious words as are directly darted against Gods owne Maiestie by blaspheming his holy name prophaning his word and ordinances scorning and abusing his workes and creatures or such dishonest and vniust words as are vttered to the preiudice and hurt of our neighbours as by infecting and poysoning them with scurrilous iests ribaldry and such corrupt and rotten communication or taking away their goods or good name by lying and obtrectation back biting and slandering The former whereof the Apostle forbiddeth Let no corrupt communication saith he proceede out of your mouth but that which is good to the vse of edifying that it may minister grace Eph. 4. 29. Leuit 19. 16. vnto the hearers the other in the ninth commandement and in the nineteenth of Leuiticus Thou shalt not go vp and downe as a tale bearer among the people like vnto a pedlar which carryeth his pack from house to house venting here a little and there a little vntill at length hee hath vttered all his wares And the Apostle disswadeth it by a waighty argument Speake not euill saith he one of another brothren hee that speaketh euill of his brother and iudgeth his brother Iam. 4. 11. speaketh euill of the law and iudgeth the law namely by doing that which it forbiddeth and condemneth Secondly wee must containe them from idle speaking and consequently from much speaking for if we speak much we can hardly keepe our selues from speaking vainely and to little purpose and by venting vanities we shall easily be brought to set our tongues on sale to speake also that which is wicked and euill And therefore the wise man telleth vs that in the multitude of words there wanteth not sinne and that in this respect he that refraineth his lips is wise And againe that Pro. 10. 19. he who hath knowledge spareth his words where as with a foole is much babling That euen a foole when bee holdeth his peace is counted wise and he that shutteth his lips is esteemed a man of vnderstanding Now that we may thus refraine our tongues from much babling and idle speaking let vs remember that fearefull saying of our Sauiour namely that euery idle word that men shall speake they shall giue account thereof at Mat 12. 36 the day of iudgement and this will make vs carefull to speake then when as our speech is better then silence § Sect. 5. That aboue all other parts we must keepe this narrow watch ouer our hearts Pro. 4. 23. But aboue all other parts wee are with greatest care to guard our hearts and to set a strickt and strait watch ouer them according to the counsell of the Wise man Keepe thy heart with all diligence for out of it are the issues of life And this is most necessary first because aboue all other parts it is most cunning and crafty according to that of the Prophet The heart is deceiptfull and wicked aboue all things Who can know it And therefore as wee are carefull Iet 17. 9. to keepe a vigilant eye when as wee haue to deale vvith a cunning couzener or deceiptfull thiefe and keep a narrow watch ouer subtle and pollitique traytors who are still ready to spy all opportunities to betray deliuer vs into the hands of our malicious enemies that seek our liues and indeauour to spoyle our goods so must wee deale with this couzener thiefe and traytour which doth intend nothing more then our vtter ruine and destruction Secondly because it is the chiefe Monarch and commaunder in this little world of man which ruleth and commandeth all the other parts It is their guide and captaine which leadeth and directeth them in all their courses It is like the primum mobile which moueth all the inferiour spheares and the first and chiefe wheele in the clocke which setteth all the rest on going It is the spring and fountaine of al our thoughts words and actions which being defiled defileth them and being purged doth communicate vnto them its purity and cleannesse For according to the direction of the heart the tongue speaketh the hand worketh the eye seeth the foote walketh A good man out of the good treasure of his heart saith our Sauiour bringeth forth that which is