purging a regenerating and a renewing Spirit Lastly This Spirit sealeth our adoption our filiation or son-ship unto us By adoption wee are received into the number of the sonnes of God and by the Spirit of Christ we come to be assured of this prerogative The Spirit of God seales up our salvation and blessed state unto us The Apostle saith That God hath sealed us and given us the earnest of the Spirit in our hearts 2 Cor. 1. 22. He hath given us the earnest of his Spirit for the assurance of our heavenly inheritance The Apostles manner of speaking is taken from the custome of men who to assure and confirme others in the truth of their promises and covenants are wont to set their seale to bills and bonds and such like instruments so God sets his seale to all his promises and to the covenant of grace which he hath plighted with us by giving us his holy Spirit to renew us to imprint his image upon our soules and to beare witnesse within us that we are his children and consequently heires of life and glory everlasting Now this Spirit is expresly called the Spirit of the Son Gal. 4. 6. Because the Holy-Ghost sealeth up our adoption in Christ so that through Christ it is made sure unto us Let us now summe up all which hath been said of this gift if Christ hath not withheld his gracious Spirit from us but hath given even that unto us to enlighten us to sanctifie us and to assure us of our adoption and salvation where can we finde greater favour then this and where should our mindes be lifted up into the opinion of any thing more then of Christ Doubtlesse the giver of such a precious gift ought himselfe to be much more precious unto us If wee make great account of the gift much more ought we most highly to esteeme of the bestower of it Lastly Christ bestowes upon Beleevers Mot. 6 precious priviledges and they are many but I will speake onely of these two Accesse to the throne of grace Good successe of our prayers First Beleevers have blessed accesse Let us come boldly unto the throne of grace saith the Apostle that wee may obtaine mercy and finde grace to helpe in time of need Heb. 4. 16. The Apostles phrase is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which signifieth libertie of speech and boldnesse of face when a man intrepidly and undauntedly utters his minde before great ones without blushing without weaknesse of heart without shaking of his voyce without haluccination imperfection and faltring in speech when neither majesty nor authority can take off his courage so as to stop his mouth and make him affraid to speake With such spirits would the Apostle have us to come unto God by prayer wee must come with paresie with confidence of heart and freedome of speech This is a fruite of our accesse to the throne of grace to which doubtlesse the Apostle would never have exhorted us if wee were not blessed with such a priviledge Againe A like exhortation wee have Heb. 10. 22. Let us draw neare with a true heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in full assurance of faith that is in stedfastnesse of faith without wavering without doubting The Apostle meanes it of our full assurance of Gods favour and acceptance of our persons in Christ In the Law the high Priest going into the Sanctuary did beare upon his shoulders and in his pectorall or brestplate the names of the twelve Tribes of Israel Now this figures unto us the great love that Christ beares unto his people he hath them alwayes at his heart hee loves them most tenderly and dearely he beares them also upon the shoulders of his mighty protection carrying them a loft out of the reach of all adversary power And he is gone into the heavenly Sanctuary with Vrim and Thummim with the names of his people upon his breast for a memoriall before the Lord continually so that now through his mediation we may draw neare unto God in plerophorie and full assurance of faith nothing doubting but that God will for his sake accept both of our persons and of our prayers Secondly Beleevers have not onely accesse to God but also good successe of all their suites and petitions which they put up unto him Christ by his office of mediation and intercession is an advocate for his people and doth in his own person appeare before God for them he takes upon himselfe their suite and their cause as an Advocate in Law doth his Clients Hence is that exceeding sweet and consolatory promise of the Apostle 1 Joh. 2. 1 2. If any man sinne saith he wee have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins Here is never a word but hath sweetnesse in it Marke I pray first he saith If any man sinne not as though there were some that did not sinne for that this very Apostle beats against expresly in the end of the first Chapter but when he saith If any man he speakes cordiall things he speaks to the heart and comfort of sinners shewing that with God there is no accepting of persons but all without exception of any for exteriour adjuncts and qualities doe finde grace in his fight through Christ this is plainly the inference of the indefinite particle Any Secondly He saith That wee have an Advocate an Advocate is a forensicall word and it signifieth properly one that is called to or assumed as an Assistant as a friend as an helper as an Intercessor such Advocates did guiltie ones among the Greeks and Romans assume to themselves Now such an Advocate is Christ unto us he is our Patron he is our spokes-man he it is that pleadeth our cause for us he it is that by the merite of his expiation doth intreat for us The Devill is called our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Adversary another Law-terme 1 Pet. 5. 8. he lays in hard against us and therefore he is elsewhere called the Accuser of the Brethren and guiltie we are too but Christ is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Advocate and he intreats the Judge for us he implores mercy and clemency for us Thirdly The Apostle saith that wee have an Advocate with the Father with him still at his right hand so with him that he is his own naturall Sonne so with him that he needs but onely shew himselfe for us and without speaking any word wee are accepted At that day namely at that day when I shall be ascended into heaven yee shall aske in my Name saith Christ and I say not unto you that I will pray the Father for you for the Father himselfe loveth you because yee have loved mee and have beleeved that I came out from God Joh. 16. 26 27. In these words Christ bids us not so to depend and hang upon him as to have no confidence in God the Father as if he were angry with us and did not love us Christ is
THE PRECIOUSNESSE OF CHRIST Unto BELEEVERS OR A Treatise wherein the absolute necessity the transcendent excellency the supereminent Graces the beauty rarity and usefulnesse of Christ is opened and applyed By JOHN ROBOTHAM Preacher of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PHIL. 1. 2. Malim praesente Christo esse in Inferno quam absence Christo in Caelo Luther in Genes LONDON Printed by M. Symmons and are to be sold by Hannah Allen at the signe of the Crown in Popes head Alley 1647. TO THE HONOURABLE Colonell Stapely and William Cawley Esquires both Members of the Honourable House of Commons Justices of the Peace and Deputy Lieutenants of the County of SUSSEX Honourable Sirs IT is a rare and comely sight to see greatnesse and goodnesse together both are concentring and met in you unwearied you have been in your paines faithfull in your trust a refuge for the oppressed not onely in these times when mâ—ny are assertors of Religioâ— because it should protect theâ— and because it is in fashion bâ— even then when it was the greâ—test crime to be godly it hatâ— been the counsell of others to bâ— still on the strongest side bâ— their aime being false they shoâ— wide of the marke God hatâ— given you a more spiritual judgement which hath madâ— you to stand like a Rocke unmâ—veable venturing all when others out of timorousnesse havâ— unworthily betrayed their trusâ— and left a perpetuall blot upoâ— their names Your wisdome and fidelity iâ— an honour and a joy to then that chose you and to the wholâ— Kingdome which hath greaâ— cause to blesse God for you iâ— any doe otherwise yet knoâ— for your comfort that youâ— wages in your worke as the harâ—est is in the seed Whatsoever â—ou expend for God in God â—ou shall find it againe the â—ore publick your spirits are â—he nearer you come to that cenâ—er of all perfection Selfe â—n a man is a base and poore end â—ea it is proudly to sit downe â—n the place of God to whom â—lone it is proper to worke for â—imselfe even the best of Creaâ—ures must acknowledge their â—ubordination unto him the â—ore we doe so the greater reâ—ection of honour and blessing â— begets subordination in some â—espects may bee between two â—nely but sometimes there is â— series or concatenation of â—hings subjected one to another â— which the Logicians call subâ—ternation and here there is a â—oking upward and downeâ—ard and so doe you to God and to inferiours I should bâ— in gratefull either to deny oâ— forget it You have engaged me witâ— often manifold choise undeserved unrequitable favours â— have consulted what to returneâ— pauperis est numerare pecus Thâ— ensuing discourse you have already had by word of mouth â— the acceptance that it founâ— with you when it was first delâ—vered hath emboldened me tâ— present it unto you againe witâ— some enlargements Solinâ— writes that the African Elephants are dwarfes to the Indâ—ans and therefore are loath tâ— bee seen of them * Iul. Solin polyhistor cap. 38. quasi parvâ—tatis suae conscij it is myne owâ— case in relation unto your Honours I much revere you Judgements that which make me ventrous is your unsuspected candour and ingenuity you shall have as the Oratour speakes levidense crasso filo but the preciousnesse of the subject matter will make amends for that Christ the Lord of life and the most precious one of the Father I doubt not but he is such to you also and perhaps this Treatise such as it is will draw out your hearts and affections farther You know not what tentations and trialls God may yet bring you through Christ the Angel of his presence will be with you your safety will be in him infinite is that distance between the favour of God and us without him Rest then upon this rocke of ages goe to this fountaine of strength he will fortifie you against fears without and terrours within and when opposition is at the highest he will raise your spirits to a sutable height he will carry you as on Eagles wings you shall be above the creature above your selves you shall as it were walke in heaven while you live on earth Honourable Sirs give mee leave to leave with you this monument and witnesse of my thankfulnesse for your many unmerited favours towards mee I have abundant reason to think that your hearts are right for God and for the Kingdome of Christ some cannot lay downe themselves enough if it were not so whereas they doe some good they would doe much more Selfe-deniall makes a fat and fruitfull soule Blessed be God for your obedience in this behalfe then we love our selves best when wee love God more then our selves the matter of this discourse will much promove it I know no better Loadstone to attract and draw out affections to God ward then Christ laid open in all the sinews and joynts in all the veines and arteries of his Fathers love to mankinde I have done it very jejunely and brokenly I leave the many defects of it to be made up by your meditation how soever I have handled it I am confident the subject is such that you will receive it as I present it with the right hand I have adventured to cast this poore mite into the publique treasury although I am conscious to my selfe of mine own inability for such a worke What though a man cannot contend with Lynceus in quick-sightednesse must he therefore be reckoned stark blind What though he cannot run with the swiftest must he therefore have his heels tript up What if he cannot climb to the highest fastidge and top must they therefore disturb him and throw him down from his station * Zech. 4. 10. Wee should not despise the day of small things inest sua gratia parvis there is a foot in the body as well as an eye and the Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diversities of gifts 1 Cor. 12. 4. And divers they be as well in measure as in kinde I much rejoyce I know nothing by my selfe by the grace of God I am that I am it is he that hath stir'd me up to the best studies and I shall be willing to doe good according to the dispensations of his grace Now the Lord make you so to eye and apprehend the preciousnesse of Christ in his person in his graces in his offices in his members in his ordinances in all the operations of his Spirit that you may be willing to spend and be spent for him to adventure all your worldly interest and to throw downe all your honour at his feet as the foure * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foure living creatures and not four living beasts as our traÌ„slation hath it living creatures and foure and twenty Elders did their crowns this is the way to take up all againe with unspeakable advantage this is the best traffique and trading in the world this
bring forth weighty sheaves of joy at the last Now then to come to the point that we drive at in this manner doth the Scripture hold forth Christ as precious he is very precious because he is very usefull he is usefull for many things yea for all things but especially for these two viz. Justification Sanctification First Christ is usefull for Justification he is the onely mine pit of this treasure the golden and precious veines of it runne along in him onely That he might be just which beleeveth in Jesus saith the Apostle Rom. 3. 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of the Faith of Jâ—sus that is which seeke not Justification by their owne righteousnesse viz. by the works of the Law but by Christ alone and hence we are said to be made the righteousnesse of God in him 2 Cor. 5. 21. marke I pray The Apostle doth disertly and emphatically adde the clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him that he may take away all conceit of inherence in us and establish the Doctrine of imputation as Christ is made sinne in us by imputation so wee are made righteousnesse in him by the same way St. Augustines place which Beza cites is a most full commentary God the Father saith he made him to be sinne who knew no sinne that we might be the righteousnesse of God not our owne and in him that is in Christ not in our selves And being thus justified we are so righteous as if we were righteousnesse it selfe It is Christ alone that can administer life and righteousnesse it is he alone that bindes up the broken-hearted opens the prison dores proclaimes Liberty to Captives and the acceptacle yeare of the Lord or the Lords yeare of good will the Quire of the heavenly host sang good will towards men when this accepted and welcome yeare was come Luke 2. 14. This was Christs worke the Law was too weake for it that could kill but not make aalive Christ alone bare the whole weight of his Fathers wrath made reconciliation for iniquity and brought in everlasting righteousnesse none but he was of use for this and therefore he must needs be precious Secondly he is likewise usefull for Sanctification that Spirit alone which Christ sends forth is of power and ability to instill and breath grace into us and so make us meet vessels for the heavenly masters use It is Christ that stamps afresh the impression of Gods Image defaced and decayed in our soules it is he that restores the life of God in man lost by sinne by the blessed influxe and droppings of his grace we come to put on the new man which is renewed in knowledge after the Image of him that created him as the Apostle speakes Coloss 3. 10. he uses a Metaphor of putting on taken from garments to shew that those new qualities of the soule are aâ—iâ—â—ed as Venuâ—t and beautifull ornaments to our nature the substance of the soule is not changed as some have foolishly dream't but onely it puts on new properties and affections new powers and abilities and this benefit wee derive from Christ The parts of Sanctification are mortification a dying unto sinne and vivification a living unto righteousnesse now both these come by vertue of our implantation inserting or ingraffing into Christ the first when wee are implanted into his death and the second is a fruit of his resurrection Christ reviving his members could not lie dead a living head and dead members were a Monster never seen in nature Neverthelesse observe this that though wee are sanctified by the death and resurrection of Christ yet his death is the Primum mobile as I may say that strikes the first stroke that is the meritorious and exemptory cause of our sanctification and hence is that saying of the Apostle Rom. 6. 5. If we have been planted together in the likenesse of his death wee shall be also in the likenesse of his resurrection this is an elegant metaphor representing unto us that as plants engraffed doe receive moysture juyce and nourishment from the stock whereby they sprout out budde and beare fruit so wee being as it were inserted into Christ doe receive vigour and life from him whereby we walke in the Spirit and become spirituall holy gracious and active in all good workes Christ is the Olive tree that standeth before the Ruler of the whole Earth and emptieth it selfe by the pipes and conduits of his word into the golden Candlesticks of his Church Zach. 4. â—ight and grace in the Ministration of holy Ordinances flow from him he is the head and seate of spirituall influence from which the whole mysticall body receives breath life and motion this is the Apostles simile Coloss 2. 19. He makes there Christ to be the Head and the Church the body knit together by certaine joynts and ligaments as wee see it is in nature and by this meanes it hath convenient nourishment ministred to all parts whereby it increaseth with the increase of God that is with mighty and most blessed increasings Christ hath goodnesse enough for himselfe and for all his Members he is a Fountaine never drie and the Philosophers property of good agrees to him most of all Bonum est sui communicativum that which is good spares noâ— but communicates it selfe this is most true of Christ his grace is diffusive like water of which the Naturalist saith that it is difficultly contained within its owne bounds but easily within the bounds of some other thing Christ is that sunne of righteousnesse that compasseth the whole world enlightning warming and cherishing every one of his elect with his beames of his fulnesse we all receive and grace for grace saith the Apostle John 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is abundant grace or graces sutable to his owne The first day of union a Beleever enjoyes this participation of grace Union is the ground of Communion Wee must remember also that Christ did sanctifie himselfe to the end that we might be sanctified for their sakes I sanctifie my selfe that they also might be sanctified through the Truth saith Christ Joh. 17. 19. Christ is the principall cause of our Sanctification wee are sanctified vertually by his sanctifying of himselfe he being set apart and separated from sinners such as are by his Spirit and by faith knit to him must needs be also separated from the world to walke with God in holinesse of life and conversation Thus much of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstrating and declaring how Christ is precious I come now to the third thing which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing why it is so There be many reasons and causes why Beleevers doe esteeme so highly of Christ as they doe First beleivers are in some measure Reason I convinced of their most miserable and wretched condition without him and also of the impotency of the creature in respect of any help and deliverance in that condition First when the soule findes it selfe in darknesse
were in our naturall filthinesse and uncleanenesse which we drew from our first Parents God loved us freely and not for our worth or merit not for our beautie or comelinesse wee had no worth in us nor no beauty upon us yet he loved us and said unto us live that is he made us to live spiritually he did put the life of grace into us he did breath into the nostrills of our soules as I may say the breath of heavenly life his saying in this new Creation was as his saying was in the first Creation of all things he did but speak the word and it was done Againe he addes in the forementioned Prophesie verse the eight I spread my skirt over thee He alludeth to a custome or Ceremony of the Jewes whereby at Mariages the Husband in token of his Interest and propriety and also as a pledge of his most tender love and endeared affection to his wife did cover her with a lappe or skirt of his garment now this matrimoniall rite was a figure of the merit of Christ who hath by his righteousnesse covered all our sinnes and transgressions veiled all our filthinesse and polutions and hid all our spirituall nakednesse and deformities and that most freely most graciously most undeservedly according to that Hosea 14. 4. I will heale their back-sliding I will love them freely Thirdly Christs love to his Saints is a liberall love a munificent a magnificent and bountifull love this appeares plainely by those hard and bitter things that he underwent for us Philip 2. 7. the Apostle saith that he made himselfe of no reputation he tooke upon him the forme of a servant and was made in the likenesse or habit of men The originall word in the place signifieth that he emptied himselfe or redegit se ad nihilum he brought himselfe as it were to nothing he devested and stript himselfe of the robes of Divine Majesty laying them his Throne his Crowne and his Scepter of Glory aside for a while Through the extremity of his agony his body did sweat drops of bloud he did exhaust such an infinitely rich and precious treasure as all Heaven and earth could not recompense and make up againe It is reported of the Pelioan that she openeth her breast with her bill and feedeth her young ones with the bloud distilling from her and therefore saith mine Author the Egyptians did make that kinde an hieroglyphick of Piety and pitie and upon that consideration they spared them at their Tables Now this creature is a lively picture and Embleme of Christ he parted with that which was most deare unto him the soule in his body the bloud in his veines and which was more then all the rest the sweet and ravishing apprehensions of his Fathers love eclipsed and darkned in his agonies and so totally eclipsed that he cryed out with a loud voyce my God my God why hast thou forsaken me And all this he did in his infinite pitie and love to us the Apostle saith that he loved his Church and gave himselfe for it Ephes 5. 25. Lastly Christs love is eternall and everlasting a love that never decayes or waxeth cold like the stone Asbestos of which I read in Solinus that being once hot it can * Iul. Solin polyhistor cap. 12. never be cooled again The love of Christ is like a Fountaine ever flowing and never dried up or like the sacred fire which never went out I have loved thee with an everlasting love saith he Jer. 31. 3. and in another place with everlasting kindnesse will I have mercy upon thee Though the Saints offend Christ often yet he loves them still he onely purges them and heales them of their spirituall maladies which cannot be done without some smart but he doth not a whit lesson or detract his love from them Though his people come upon him every day for new favours and new supplies yet his good-will is never wearied or tired out yea though thousands millions of his Saints presse upon him at once yet hee hath for them all and the Fountaine of his love is never emptied I like the matter of the Poet very well although I confesse his verse be something jiggish and toying Sumit unus sumunt mille Quantum isti tantum iâ—e Neque sumpius absumitur One Beleever drawes water of life and supply of all needfull blessings out of this well of salvation and a thousand like gracious soules doe the like and the one drawes as much as the thousand and yet the well is never drawne drie Now then a little to recapitulate If the love of Christ unto his Saints be infinite boundlesse and unmeasurâ—ble if it be gracious free and undesâ—rved â—r it be liberall rich and bountifull Lastly if it be eternall everlasting and never decaying ô what a whetstone should this be to our affections what a spurre to our Spirits and what a bellowes to blow up and kindle the fire of our love to Christ nothing doth more conciliate and attract love then love it selfe it were horrible ingratefulnesse not to spend and be spent as the Apostle speakes for one that hath loved us so much as Christ hath done certainely if love doe not draw us unto him nothing will The acts of Christs love are the cords wherewith he drawes soules unto himselfe I drew them with the cords of a man with bands of love saith hee Hosea 11. 4. and in another place with Jer. 31. 3. loving kindnesse have I drawne thee* 'T is an Argument then that wee are not drawne at all if love doe not effect it Fiftly Christ bestowes upon Beleevers Mot. 5 his precious Spirit This is that which Christ promiseth to his Disciples Joh. 14. 26. The comforter which is the Holy Ghost whom the Father will send in my name saith Christ he shall teach you all things c. Now let us consider how excellent the Spirit is in all the workings of it upon our hearts and then we shall see what a precious and lovely gift this is The Spirit of Christ doth these things It illuminates our minds It sanctifies our natures It seales our adoption First of all the Spirit of Christ doth illuminate the mind and understanding it opens the windowes of the soule as I may say and sets up a new Light in it it brings in light upon light Even by nature men have some Light such as it is by Art and industry they acquire more but the saving Light of the Spirit of Christ farre excelleth all that of the naturall man as the Light of the Sunne doth the light the Moone or as the Light of seven dayes doth the light of one hence is that Spirit by an excellency called the Spirit of wisdome and understanding and it is said to lead us and to guide us into all truth Joh. 14. 16. I have many things saith Christ to say unto you but you cannot beare them now but when the spirit cometh he shall lead you into all truth
that is he shall open your understandings he shall enlarge your capacities and shall make you able to comprehend those Divine and heavenly Mysteries of the Kingdome of God which shall be dispenced unto you Yee have an unction from the Holy one saith the Apostle and yee know all things 1 Joh. 2. 20. The Holy one here spoken of is the whole Trinity God the Father the Sonne and the Holy Ghost the unction is not the Spirit it selfe but a thing different from the essence and substance thereof viz. the grace of illumination and saving Knowledge wherewith the eyes of our minds being anointed as with an unction wee come to know all things not absolutely and omnisciently as God doth but to know all things that are needfull to be knowne unto salvation And hence in the 27. verse the same anoynting is said to teach us and that wee need no other teaching but that it is called eye-salve Revel 3. 18. Secondly the Spirit of Christ sanctifieth the hearts and natures of Beleevers whereby they are really changed from the filthinesse of sinne unto the purity of Gods Image that as Christ himselfe is holy so are they in some measure by an inherent holinesse their love and their hatred their joy and their sorrow all their passions and affections are not such as they were before but they are quite altred and changed new-moulded and fashioned made after Gods owne heart and conformed to his holy will This is the blessed worke of the Spirit We are sanctified through the Spirit and beleefe of the truth saith the Apostle 2 Thess 2. 13. The Spirit is principall in stamping the Image of God upon the soule the Spirit it is that doth convey the efficacie of Christs death and bloud unto us Hence it is called in Scripture wind fire water and the like First it is a winde Awake ô North and come thou South Cant. 4. 16. and that for these reasons As wind allayeth heate so the sanctifying Spirit of God asswageth hot and burning distempers in the soule it suppresses inordinate and lustfull desires moderating all our affections and keeping them in a good temper Againe as wind purges the aire and dries up superfluous moysture in the earth so the Spirit purgeth our corrupt natures and dries up the excrementious humours of sinne which are Enemies to spirituall health Also * Favâ—nius the West-wind dicâ—â—ur à savendo from cherishing of fruits and other things as the wind is a great fructifier causing the fruits of the earth to spring out so the Spirit of God makes that soule which naturally is as a barren and dry wildernesse no plants of grace growing in it but the weeds of sinne rankling every where to be a fruitfull and flourishing garden where Christ delights to walke and to take his repast beholding how his trees of Righteousnesse doe spread and blossome and beare most pleasant fruit When the wind of the Spirit doth blow upon the garden of the soule then the spices of grace flow out then Christ may come into his garden and eate his delicious fruits of union and Sanctification The soule is not now an emptie vine neither doth it beare wilde grapes it doth not beare grapes of gall and bitter clusters but fruites of Righteousnesse and holinesse most sweet and well relishing most pleasing and acceptable to Christ Againe the wind is a quickning and enlivening thing the breath of every living creature is a winde Come from the foure winds ô breath and breath upon these slaine that they may live saith the Prophet Ezek. 37. 9. Now such is the Spirit of God also it raiseth up the soule from the death of sinne and puts the life of grace into it it sets us upon our feet and makes us to walke before God in the Light and in the land of the living Lastly As the winde is not in the power of any man it bloweth where it listeth as our Saviour saith and it is impossible to hide it Prov. 27. 16. So the Spirit of regeneration is not at the arbitrement will and disposing of any creature but it is sui juris at its owne choice and disposing at its own pleasure when where and how it will breath and dispense grace Of his owne will begat he us with the word of truth saith the Apostle Jam. 1. 18. Secondly the Spirit of sanctification is also called fire in the Scriptures He shall baptize you with the Holy-Ghost and with fire Mat. 3. 11. It resembles fire in the purging property thereof as fire is a great purger attracting and drawing corrupt aires to it selfe segregating severing pure substances from drosse as wee see in the trying of gold and silver so doth the fire of the Spirit draw away from our soules all pestilent and infectious sents of sinne and by little and little purges away all the drosse of our corruptions Againe The Spirit resembles fire in the consuming property thereof fire purgeth onely when it meets with a substance that can endure it but when it lights upon combustible matter then it wasts and consumes so the fire of the Spirit doth no more then purge the hearts of the Elect yet it wasts and consumes their lusts because they be things to be wasted and abolished Lastly The Spirit of grace resembles fire in the assimilating property thereof fire turns other things that are approximate into its owne nature it makes things hot as it selfe is hot it propagates and spreads it selfe increasing its own flames by licking up and catching in other things to it selfe so the sanctifying Spirit of God doth fire our hearts and affections heating them with his own heate kindling them with his own sacred sparkes assimilating and making us like unto himselfe holy as he is holy pure as he is pure and perfect as he is perfect The soule being acted and wrought upon by the Spirit is changed into the same glory and becomes spirituall like it selfe Wee know that a paper will smell of the muske or civet that is put in it so a soule endued with the Spirit of grace cannot but become gracious it must have the same savour the same odoriserous and pleasing sent that the Spirit it selfe hath Thirdly The precious Spirit which Christ bestows upon his Saints is called water also because as water washeth away the filthinesse of the flesh so doth that Spirit the uncleannesses of the soule And againe as water hath a softning and suppling vertue with it so the gracious Spirit of Christ doth mollifie and soften hard hearts making them of impenetrable and insensible to become broken and contrite of stubborne and froward to be flexible and pliable unto Gods holy will so that though they were before like Leviathans heart as hard as a piece of the neither milstone yet now they can tremble at judgements submit to commands and be glad to close with the promises of Christ Thus you see that the Spirit which Christ bestows upon his Saints is a sanctifying a