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
is likened to a filthy harlot which by her alluring baytes inticeth to commit folly with her vpon which followeth the conception and birth of sinne and death And our Sauiour Christ telleth I am 1. 14. 15. vs that from within euen in the heart that is the sinnefull Mat 14. 18. 19. flesh and naturall corruption which chiefely resideth in the heart proceede euill thoughts adulteries fornications murthers thefts couetousnes wickednesse deceipt lasciuiousnes an euill eye blasphemy pride foolishnesse c. Contrary to this is the lusting of the spirit which endeauoureth to stirre vp perseuer good motions inclinations in vs as good meditations in the mind good resolutions in the will good desires and affections in the heart which are conformable and agreeable to the holy will and word of God Thus the Apostle Iohn saith that we haue receiued an vnction from 1 Ioh. 2. 10. the holy one whereby wee knowe all things And Saint Paul exhorteth vs not to quench the spirit that is the good motions which arise from it as it were sparkes from the fire So Dauid I will blesse the Lord who hath giuen mee 1 Thes 5. 19. Psal 16. 7. counsell my raynes also instruct me in the night season that is those sweete meditations and motions which the spirit secretly in the night season putteth into our mindes and hearts And the Prophet Esay saith that the eares of the faithfull shall heare a voyce behinde them saying This is the Esa 30. 21. way walke yee in it when they turned to the right hand and when they turned to the left Which is to be vnderstood not onely of the voyce of Gods Ministers outwardly speaking vnto vs in the ministery of the word but also of the voyce of the spirit secretly by the good motions thereof leading vs into all truth For so our Sauiour accordingly promiseth that hee would send his spirit the comforter who should conuince the world of sinne righteousnesse and iudgement and that when hee was come hee should leade the faithfull into all trueth and reueale vnto them things to Ioh. 16. 8. 13. come § Sect. 6. The second many end at which the flesh aymeth in lusting against the spirit The second maine thing at which the flesh aymeth in this conflict is either to represse and smother the good motions and inclinations which the spirit exciteth and stirreth vp in vs or else to poyson and corrupt them that they may become vnprofitable and turned into sinne So when the spirit moueth vs to performe some good duty of Gods seruice of iustice or mercy it will labour to quench this motion and to withdrawe vs from it either by alluring vs vtterly to neglect it and to spend our time rather in pursuing worldly vanities or by perswading vs that there is such difficultie in it that wee shall not bee possibly able to compasse and atchieue it or if we doe that it will not bee worth our labour or finally by intycing vs to deferre and delay it because we may be fitter or haue better opportunitie to performe it hereafter then at this present in which respect the Apostle saith that through this opposite lusting of the flesh we cannot doe the good we would But if it cannot Gal. 5. 17. perswade vs either vtterly to neglect the duties of Gods seruice which he commaundeth or to deferre them till we get some better opportunity then it will endeauour to inturrupt and distract vs in them and to staine them with our corruptions and imperfections that they may not bee acceptable As when we set our selues to pray or heare the word it will put into our mindes worldly cogitations and wandring thoughts that so we may not intende these holy exercises or else oppresse our hearts with drowsie dulnesse deadnesse of spirit and carnall wearinesse so as we cannot performe them with any chearefulnesse And of this the Apostle complaineth namely that when he delighted in the lawe of God in the inner man he sawe another lawe in his members Rom. 7. 22. 23. warring against the lawe of his minde and bringing him into captiuitie to the lawe of sinne which was in his members Esa 64. 6. And this is the cause why our best righteousnesse becommeth like a menstrous cloth and why our best prayers neede to be perfumed with the sweete odours of Christs intercession before they can ascend vnto God and become sweete incense in his nostrils § Sect. 7. The ends at which the spirit aymeth in lusting against the flesh Contrariwise the spirit laboureth and endeauoueeth to suppresse and subdue those euill motions which the flesh rayseth in vs and still moueth vs to take the first and best opportunities of seruing God and doing his will So also it purifieth our hearts by faith from all our sinnefull corruptions and maketh vs to labour and striue against our infirmities and imperfections that wee may with feruency of spirit and chearefulnesse of heart performe all holy service vnto God and when in these our endeauours wee come short of our desires through this sinfull flesh which doth so easily encompasse vs it moueth vs to bewaile our imperfections Hhb 12. 1. and still more and more to labour in the vse of all good meanes whereby wee may attaine vnto more perfection as wee see in the example of the Apostle Paul who kept vnder this body of corruption beating it as it were blacke and blewe that he might hold it with the lusts thereof in subiection whereof when hee fayled and was 1 Cor. 9. 27. Rom. 7. 23. 24. either hindred from doing good or led captiue vnto sinne he makes lamentable complaints of these rebellious lustes and not contenting himselfe with that portion of grace and godlinesse vnto which hee had attained hee forgate what was past and still did labour and striue to attaine vnto Phil. 3. 12. more perfection And thus the spirit mastereth and subdueth the flesh so as it cannot haue full libertie and take it full swinge in sinne as it desireth according to that of the Apostle Whosoeuer is borne of God doeth not commit sinne for his 1 Ioh 3. 9. seede remaineth in him and hee cannot sinne namely like the vnregenerate with full swing and consent of will because he is borne of God CHAP. V. Of the manner of the fight betweene the flesh and the spirit in our seuerall faculties and parts § Sect. 1. The conflict betweene the flesh and the spirit in the minde BVt let vs descend to some particulars and consider the maner of this fight betweene the flesh and the spirit in our seuerall faculties and parts And that both the superiour and inferiour faculties In the superiour as both the minde and the will whether we consider them seuerally or ioyntly Concerning the former the minde of the faithfull being but in part renewed and regenerate the reliques Est mihi mens duplex altera bona et boni sequax at
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
will hearken vnto them who can speake eloquently but that hee will satisfie the desires of them that feare him heare their cry and Psal 145. 18. 19 saue them and that hee will be nigh vnto them that call vpon Exod. 4. 10. 16. him in trueth Of which wee haue an example in Moses who though he were not cloquent but so slowe of speach that he needed to haue Aaron to be his spokesman and in stead of a mouth vnto him for the deliuery of his ambassage to Pharaoh and the people yet God gaue audience vnto his slowe and vnready suites rather then vnto Aaron who exceeded him in cloquence in so much that when Moses must pray in the behalfe of the people Aarons office was to stay vp his hands that hee might more fitly continue and perseuere in this holy exercise Againe to conceiue a prayer vpon euery occasion and to vtter it in a continued and eloquent phrase of speech is no assured signe that the spirit of God dwelleth in vs because it is neither proper to the faithfull nor commune to them all For an hypocrite may attaine vnto this abilitie yea euen excell in it by vertue of his naturall endowments memory eloquence and liberty of speech boldnesse and such like especially when as he hath had vertuous education and hath beene instructed in the doctrine of godlinesse and also trained vp in these Religious duties not onely by precepts but by the examples of the godly which he is able to imitate by helpe of these naturall endowments in the exercise of prayer as well as in the function of Preaching and ministery of the word And so likewise it is not commune to all the faithfull to haue this ability for there are many who haue a great measure of grace sight of sinne and sense of wants seruent desires strong faith who are so disabled through naturall imperfections want of memory boldnes or slownesse or vnreadines of speach that they are not able to performe this duty especially whē they are in the presence of others And this I write not to detract any thing from the excellency of their guifts who are able vpon all occasions to expresse the desires and prayers of their heart in good wordes and conuenient discourse of speach seeing this is a guift of God which not onely stirreth vp our owne deuotion but is profitable also for the edification of others who can onely conceiue of holy desires as they are by vtterance made knowne of those that haue them but partly to giue vnto the prayer of the heart and soule a superiour excellency farre aboue the prayer of the lippes euen then also when it is without it partly that none should please themselues in it though they could rauish others with the admiration of their gifts if they be not as earnest deuoute and feruent in the desires of their hearts as they are able and eloquent in the prayers of their mouthes for of these in their greatest excellency it may be truely saide that they are in Gods estimate but meere lip-labour which will for reward drawe vpon vs that iust censure this people draweth neare vnto me with their lips when their hearts are farre from Esa 29. 13 me And partly yea especially for the comfort of all those who hauing holy desires through want of naturall parts haue no ability to vtter them seeing if such can but make their suites knowne vnto God by their sighes and grones it is an euidence vnto them that the spirit dwelleth in them who enableth them thus to pray and whose suites and supplications are sure to be heard and granted But yet we are not truely capable of this comfort if we doe not labour 1 Cor. 14. 1. after perfection striue to attaine vnto the best gifts much lesse if wee are disabled for the performance of these holy duties not through want of naturall guifts but of spirituall grace and through sloth and negligence which hindreth vs from imploying and vsing them Of which this is an euident signe when as wee haue libertie of speach and plenty of wordes to discourse readily and freely vpon all occasions of worldly and earthly things but are then onely tongue tied when we should speake vnto God and can finde no fit wordes to expresse our mindes in any sensible manner when as by prayer wee should make our suites knowne vnto him CHAP. XII How wee may knowe that Gods spirit dwelleth in vs by our sanctification and the qualities and gifts of holinesse infused into vs. § Sect. 1. The fift effect of the spirit is the worke of sanctification A Fift effect of the spirit whereby hee may bee knowne to dwell in vs is the worke of sanctification and the qualities of holinesse infused into vs which is so proper and peculiar to the spirit that none besides him can effect it For as impossible it is for any man to giue vnto himselfe this spirituall renewing as it was at first to be the cause of his owne being as vnable are wee to bee the causes of our regeneration as wee were to bee of our generation and therefore as the creature euidently proueth that it had a creatour and the childe that it had a father so alike certainly may we be assured by our renewing and regeneration that the spirit of God dwelleth in vs who hath beene the sole authour of this worke And thus our Sauiour ascribeth it to his holy spirit where he saith that vnlesse wee bee borne of water and the spirit wee cannot enter into the kingdome of heauen Ioh. 3. 5. 1 Cor. 6. 11 Rom. 1. 4. So the Apostle hauing tolde the Corinthians that they had beene notorious sinners saith that they were washed and sanctified by the spirit of our God And hereof it is that he is called not onely the holy spirit but the spirit of holinesse the spirit of sanctification or the sanctifying spirit not onely because he is infinitely holy himselfe but also doth sanctifie and make vs holy who were in our selues corrupt and sinnefull The which sanctification he worketh by begetting a liuely faith in vs which purifieth our hearts and so applyeth vnto vs the vertue of Christs death and resurrection whereby we are cleansed from our sinfull corruptions and quickened in the inner man to holinesse of life the which sanctification mortification and spirituall quickening alwayes beginneth at the heart minde will and affections and then afterwards sheweth it selfe in our outward actions And therefore whosoeuer finde this worke of sanctification thus begun in them they may bee assured that the spirit of God dwelleth in them § Sect. 2. Of the sixt effect of the spirit which is repentance and of the preparation there unto A sixt effect of the spirit dwelling in vs is like vnto the former namely vnfained repentance and amendment of life vnto which it maketh the same preparation that it doth for faith For first by the ministerie of the law the
vigorous nimble and actiue to runne in the wayes of Gods Commaundements as our limbes annoynted with materiall oyle are made more agill and fit for any bodily exercise or feates of actiuity And finally it is likened to oyle because like it it maketh a chearefull countenance whilest it comforteth and cheareth the heart bringeth peace of conscience which passeth all vnderstanding and replenisheth our soules with such inward ioy as is vnspeakable and inestimable § Sect. 9. The spirit compared to water Esa 44. 3. Thirdly it is compared vnto water For I will saith the Lord powre water vpon him that is thirsty and floods vpon the dry ground I will powre my spirit vpon thy seede and my blessing vpon thy of-spring because in many things it doeth resemble it for it cleareth the eyes of the minde as materiall water doeth the eyes of the body and maketh vs much more perfectly to behold the wayes of God and mysteries of his kingdome to which ende the Lord promiseth his Church that hee will powre the water of his spirit Ioel. 2. 28. vpon all flesh the effect whereof should bee this that they should prophecy their young men see visions and their olde men Esa 61. 2. 3. dreame dreames Secondly like water it cooleth and refresheth vs when we are scorched with the heate of Gods displeasure with afflictions and persecutions and are ready to faint with wearinesse as we are trauailing in our iourney towards our heauenly countrey Thirdly like water it quencheth our spirituall thirst by applying vnto vs that wel-spring and fountaine â—f liuing waters Iesus Christ his blood his righteousnes and obedience to which purpose is that speech of our Sauiour to the woman of Samaria Whosoeuer drinketh of the waters that I shall giue him shall neuer Ioh. 4. 14. and 7. 37. thirst but the water that I shall giue him shall be in him a well of water springing vnto euerlasting life And that proclaimation which he made at the feast If any man thirst let him come vnto me drinke He that beleeueth in me out of his belly shal flow riuers of liuing water the which as the Euangelist expoundeth it hee speake of his spirit which they that beleeued on him should receiue Fourthly he is compared to water because like it he hath a cleansing vertue to purge vs by the application of Christs merits and blood-shed from the guilt punishment and corruption of all our sinnes So the Apostle saith to the Corinthians that they were washed and 1 Cor 6. 11. Tit. 3. 5. Heb. 10. 22. Zach. 13. 1. cleansed from their sinnes in the name of the Lord Iesus by the spirit of God Lastly like water it watereth our dry and barraine hearts and maketh them fruitfull in holinesse and righteousnesse for so the Lord hauing saide that he would powre the water of his spirit vpon his Israel addeth in the next wordes and they shall spring vp as among the grasse and aâ— willowes by the water courses And againe Thou shalt bee Esa 44. 45. like a watered garden and like a spring of water whose waters faile not § Sect. 10. The spirit compared to fire Ioh. 3. 11. Act. 2. 3. Finally it is compared to fire according to the Baptists speech of our Sauiour Christ Hee shall baptise you with the holy Ghost and with fire and so when hee descended vpon the Apostles it is said that there appeared vnto them clouen tongues like as fire and it sate vpon each of them The which similitude is most liuely to signifie and represent the vertue and operation of the holy Ghost For first like fire it giueth light euen in the darkest places and dispelleth and scattereth the blacke and thicke fogges of ignorance and errour so that all things about it which were hidden and secrete are spiritually discerned in which respect hee is called the a Iam. 1. 17. father of lights which causeth the b Tit. 2. 11. 12 light of grace bringing saluation to shine vnto vs by which we are c Luk 1. 79. illightned who sate and in darkenes and in the shadow of death that wee might d 1 Cor 2. 12. 14 knowe the things of God which cannot otherwise be discerned and might haue our feete guided into the wayes of peace Secondly as fire burneth all things that are combustible as straw wood chaffe and such like so the spirit of God burneth and consumeth in vs whatsoeuer may be consumed as sinne corruption and all manner of fleshly lustes and so offereth vp our bodies as a liuing sacrifice holy acceptable and without Rom. 12. 1 Mark 9. 49. blame which would not be acceptable vnto God vnlesse like the whole burnt offring it were thus salted seasoned and purified with this holy fire as our Sauiour speaketh Thirdly as fire by consuming the rust and drosse doeth refine and purifie the mettall so that the more it is tryed the purer it waxeth So this holy spirit consuming the rust and drosse of our sinnes and corruptions doeth make vs pure and refined mettals yea it also like the fire hath the vertue of separation parting asunder our tinne and copper from right siluer and gold that so wee might be a treasure vnto God and as it were fit vessels for his owne table So the Lord promiseth I will turne mine hand vpon thee and Esa 1. 25 will purge away thy drosse and take away all thy tinne And a againe Euery one that is written among the liuing in Ierusalem shall be called holy when the Lord shall haue washed away Esa 1. 25. the filth of the daughters of Zion and shall haue purged the blood of Ierusalem from the middest thereof by the spirit of Esa 4. 4. iudgement and by the spirit of burning Fourthly as it is the propertie of fire to turne things into it owne nature and to make them like vnto it selfe so the spirit doeth turne and transforme vs making vs of earthy naturall and carnall to become heauenly supernaturall and spirituall More specially it is the propertie of fire to take from yron it owne qualities when it is put into it and to communicate vnto it such qualities as it selfe hath and whereas naturally it is blacke and hard cold and heauy it maketh it bright and shining soft and liquid hot and light so that a man would thinke that the yron were transformed and changed into fire it selfe So it is the property of the spirit to communicate the like qualities to the naturall man for whereas naturally 1 Cor 2. 14 10 Eph. 4. 18. Esa 42. 16. Psal 36. 9. he is darkned in his vnderstanding through blacke and palpable ignorance it inlightneth his minde with the bright beames of sauing knowledge whereby hee is enabled to see and vnderstand the high and deepe mysteries of Gods kingdome Whereas his heart is so hard and obdurate 1 King 22. 19. Act. 2. 37. that nothing will make it relent but it will rather
§ Sect 5. The 5 meanes is to preserue our selues pure and cleane from all pellution The fifth meanes to nourish and cherish the spirit in vs is to preserue our bodies and soules which are his temples in their cleannesse and puritie from all pollution of sinne and wickednesse for as a good ayre and sweete habitation doeth much refresh and strengthen our naturall and vitall spirits and preserue our bodies in health so no lesse doeth it comfort our comforter and cheare and cherish the spirit of God in vs if wee prouide for him a holesome and pleasant lodging cleansed and purged from all noisome filth of sinfull impuritie and sweetned and adorned with the incense and odours of our prayers and the flowers and fruits of our good workes and holy obedience § Sect. 6 The 6 meanes is to keepe the spirit and the graces thereof in continuall exercise The sixth meanes to preserue and strenthen the spirit and to increase in vs the graces and giftes thereof is to keepe them in continuall exercise and to cause these habits to shew themselues in their functions and operations For no more necessary is breathing and mouing for the preseruing the life of our bodies then fruitfull working and holy walking in all Christian duties is for the preseruing and cherishing the life of the spirit according to that of the Apostle If wee liue in the spirit let vs also walke in the Gal. 5. 25. spirit And as in naturall things the causes are preserued by producing their effects and habits and qualities confirmed and strengthened by their functions and operations so is it also in the spirit and spirituall graces We finde by experience that the sight is bettred by seeing and much weakened when it is depriued of fit obiects The habituall memory is much strengthened by the practical and made feeble and vnfaithfull when as it hath no exercise or imployment the vnderstanding becommeth more intelligent by minding and conceiuing and iâ— much impaired when it is not vsed the strength of the arme hand legge and the whole body is much strengthened and increased by action and exercise and decaieth and is greatly enfeebled by sloth and idlenesse And thus it is also with the spirit and spirituall graces let vs vse them and we shall haue them let these rootes of holinesse bring forth their boughes and branches their leaues of profession and their fruits of practise and they will liue and prosper spread inwardly and spring and sproute outwardly but if wee hinder them from bearing their leaues and rootes and bee still cutting and lopping of their boughes and branches they will in a while dye and perish Let this fire of the spirit haue fit vent to send out its flames of holy and righteous actions and it will still liue burne and blaze but if once wee beginne to stop this vent it will presently dye and turne to cold embers Let faith exercise it selfe in apprehending the promises in waiting for the performance in fighting against doubting and in bearing the fruits of good workes and from a graine of mustardseede it will growe to a great tree from smoking flaxe to a burning flame and from a feeble assent to a firme and full perswasion So let loue be exercised in doing and suffring for Gods sake in performing vnto him all holy seruice and Christian duties and in the workes of mercy and charitie towards our neighbours and of a litle sparke it will increase to a great fire let the shoulders of patience be inured to bearing of the Crosse and suffering afflictions in putting vp wrongs and ouercomming euill with good though they bee weake and tender at the first they will in a litle while become hard strong and so it is in all other graces by exercise they are increased by sloth and ease they are weakned and wasted And therefore Dauid no sooner thinketh of receiuing grace and strength from God then he resolueth to exercise them to the vttermost I will runne saith he the way of thy Commaundements when thou shalt inlarge my heart And againe teach me O Lord the way of thy Psal 119. 32. 33. 34. statutes and I will keepe them vnto the end Giue mee vnderstanding and I shall keepe thy lawe yea I shall obserue it with my whole heart § Sect. 7 The last meanes is frequent and feruent prayer The last principall meanes of strengthening and cherishing the spirit is earnest and effectual prayer vnto God that he will strengthen our weaknesse and quicken our dulnesse and support our faintnesse by continuall renewing his spirit in vs and sending fresh supplies of his sauing graces to re-enforce and refresh our decaied bands that by these new aides wee may be enabled to stand in the day of battell and to get the victory ouer all our spirituall enemies for it is this holy fire descended from heauen which kindleth this spirituall fire in vs whereby wee offer incense sacrifices and oblations acceptable vnto God the smoake whereof driueth away the enemies of our saluation His eternall spirit is the liuing fountaine of these cleare cristalline waters whereby our thirsty soules are refreshed in the spirituall conflict and our hands and eyes all other parts when they are wearied and tired doe receiue renewed Psal 144. 1. strength It is he that teacheth our hands to warre and our fingers to fight and giueth vnto vs full and finall victory ouer all our enemies and the crowne of victory euerlasting glory And therfore when we see the battell hot against vs 1 King 22. and ourselues weary and weake to make resistance let vs imitate the good King Iehosaphat and crie aloude vnto the Lord to succour and strengthen vs when wee see our graces spent and our spirituall strength wasted and weakened in making resistance let vs call vnto him for fresh aides and renewed strength whereby wee may bee enabled to hold oâ—t and ouercome § Sect. 8. The conclusion of the booke And thus haue I through Gods mighty and most mercifull assistance finished also this last part of the Christian Warfare a worke so much the more difficult because the flesh which is the enemy against whom I intend it holdeth a strong party in my selfe darkening my vnderstanding that I might not discouer its slights and subtilties malice and might nor discerne the best meanes for the defeating of its pollicies and subduing of it power The Lord make me euer truely thankefull vnto his holy Maiesty for this mercie and giue me grace alwayes to esteeme it as one of his his chiefest benefits in this life that hee hath vsed mee the weakest and vnworthiest of many hundreds of my brethren as his poore instrument in so good an imployment and stirre vp in his good time some other of his choysest and chiefest Worthies for the further perfecting of that which I in my mediocritie haue begun hitting the marke at which I haue but aymed and training exactly the Christian Souldiour in the feates of spirituall armes whom I as I was able haue but in some little measure acquainted with the knowledge of the Christian Warfare And the Lord giue his grace vnto vs all both strongest weakest that we may not onely instruct others in this spirituall art of fighting against the enemies of our saluation but that wee our selues muy put on the spirituall armour and fight continually with courage and resolution vnder the standard of the Lord of Hoasts and because we are vnskilfull and knowe not how to fight and exceeding weake and feeble in our strength and vnable to stand in the incounter and beare the brunt of the battell that hee will teach our hands or rather our hearts to warre and our fingers or rather our affections to fight and that hee will continually renew our strength and send vs dayly fresh supplyes of his spirituall and sauing graces whereby wee may be enabled vvith constancy and perseuerance to maintaine the fight vntill hauing gotten a full and finall victory wee be like conquerours crowned with glory and immortalitie the which he vouchsafe vnto vs euen for his Christs sake the Sonne of his loue and the author continuer and finisher of our saluation to whom with the blessed Father and holy Spirit be ascribed of vs and his whole Church all praise and glory power and dominion from this time forth and for euermore Amen FINIS