called the spirit which hee substituteth as his vicegerent and chiefe deputie in the regenerate man And though he doth not quite expell the flesh Sathans lieutenant out of vs yet at the first entrance he giueth him a mortall wound of which he neuer recouereth and deposeth him from his vice-gerencie so that howsoeuer it still dwelleth yet it reigneth not in our mortall bodies as in former times Onely Rom. 6. 12. Gods spirit suffereth this enemy to inhabite still with vs that by the opposition which it maketh it might exercise the spirituall part in the Christian Warfare that hereby it might bee made more vigilant and diligent more strong and actiue and in the end obtaining victory might bee crowned with the greater glory In which combate and conflict he leaueth not the spirituall man to himselfe but continually sendeth vnto him fresh aydes of renewed graces whereby he is inabled to ouercome Euen as on the other side Sathan the prince of darknesse though hee bee thrust out of his possession and regency yet he leaueth and forsaketh not his wounded and weakned deputy the flesh but laboureth continually to recure his wound ministreth vnto him new strength by his hellish tentations and suggestions and by breathing and infusing into him the poyson of enmity and malice against God and all goodnesse stirreth him vp to rebellion against his holy spirit and to make warre against that garrison of his graces which hee hath placed in vs. §. Sect. 4. The former poynt proued by diuers reasons So that not onely the qualitie of holinesse but the holy spirit not onely the gifts and graces of the spirit but the holy Ghost himselfe dwelleth and raigneth in the man regenerate keeping still possession after that Sathan is driuen out and strengthening the regenerate part against all the assaults of the flesh and the lustes thereof The which may appeare by these reasons first because we are called the habitation 1 Cor. 3. 16 6. 19. of God and the temples of the holy Ghost which cannot be vnderstood of his giftes and graces onely which are improperly saide to dwell in Temples seeing this belongeth rather to persons then vnto things and qualities but of the holy spirit himselfe Secondly the spirit of God and not his gifts and graces onely are the bond of the spirituall vnion which wee haue with Christ for dwelling in Christ our head and in vs likewise who are his members it maketh vs to become one mysticall body with him euen as the head and diuers members make one naturall body being animated quickned by the same soule Thirdly the actiōs which in the Scriptures are attributed to the spirit dwelling in vs cānot fitly be applied to bare qualities but properly belong to the spirit it selfe For this spirit dwelling in vs is said to rule and gouerne vs to guide direct teach and instruct vs to sanctifie and purifie vs to conuince vs of sinne and to replenish vs with all sauing graces Now the qualitie of holinesse and the author by whom it is created the graces themselues and he that infuseth them and worketh them in vs are diuers Fourthly as Sathan keepeth his residence in wicked men working them vnto all maner of sinne and holding them so captiue that they doe his will for so the Apostle saith that the Ephesians walked in time past according Eph. 2. 2. to the prince of the power of the ayre the spirit that now worketh in the children of disobedience c. So the spirit of God comming and thrusting him out of possession dwelleth in vs leading vs into all trueth replenishing vs with all grace and enclining vs to all holy obedience and to the performance of all good and Christian duties Lastly the spirit dwelling in vs and the new man are plainely distinguished in the Scriptures For so the Apostle saith yee are not in the flesh but in the spirit if so be that the spirit of God Rom. 8. 9. dwell in you now if any man haue not the spirit of Christ that is the same holy spirit which dwelleth in our head and Sauiour Christ he is none of his And else where he prayeth that God would grant vnto the Ephesians according to the riches Eph. 3. 16. of his grace to be strengthened with might by his spirit in the inner man By all which it appeareth that not onely the qualitie of holinesse wrought in vs by the spirit and the sauing graces thereof but also the spirit it selfe dwelleth in vs assisting and strengthening vs in this christian warfare against the diuell and the flesh with the lusts thereof §. Sect. 5. That the spirit-doth not dwell in vs essentially more then in other creatures Notwithstanding I doe not nor dare affirme that the spirit of God dwelleth in vs essentially more then in any other creature communicating his essence with vs as an essentiall part of vs. For his nature and essence being most simple and indiuisible in comprehensible and omnipresent filling all places without repletion and containing all it selfe being infinite and contained of nothing cannot be saide thus to dwell in man for this were to deifie and make a God of him much lesse doe I say that the spirit assumeth our nature as the second person assumed the nature of Christ to subsist in him by personall vnion and to become one with him and he with vs for thus also we should fall into the same errour of deifying man and besides then the third person in Trinity should be incarnate as well as the second Yea contrariwise we are to knowe that the spirit is said to be giuen vs in the same sense as he is said to be sent forth vnto vs Because ye are sons God hath sent forth the spirit Gal. 4. 6. of his sonne into your hearts crying Abba father Now by this phrase of sending forth the holy Ghost teacheth vs that the spirit is in one maner in Christ in another maner in vs for he is in him most properly substantially essentially as being his spirit coessentiall with him coeternall in which respect the Apostle maketh him and the spirit all one 2. Cor. 3. 17. The Lord is that spirit and where the spirit of the Lord is there is liberty Col. 2. 9. he saith that in him dwelleth the fulnesse of the Godhead bodily but in vs not primarily and originally but as he is sent forth of Christ vnto vs by whom Col. 2. 9. we haue speciall right vnto him since his resurrection by Iohn 16. 7 vertue of his promise Iohn 16. 7. If I goe not away the comforter will not come vnto you but if I depart I will send him vnto you And by his mediation and intercession now sitting at the right hand of his father according to that I will pray the father and he will giue you another comforter that he Iohn 14. 16. may abide with you for euer So that the spirit is in
the roote of Io. 1. cor 6. hom 18. all euill For why did not Abels body make him vniust And why doth not the want of bodies benefit the Diuell Will you know the cause because the mortall body bringeth to men not onely no detriment but much profit and benefit And therefore he concludeth that it is the worke of the Diuell to make foolish men rather to accuse their body God himselfe or their neighbour then their corrupt minde least finding the cause of their sinning they should plucke vp the roote of all their euils § Sect. 8. That the body is not the flesh proued by the testimonies of the aduersaries themselues and 1. out of Tho. Aquin. And thus haue wee proued by testimonies of Scripture Reasons Fathers that by flesh in the spirituall conflict we are not to vnderstand the body and inferiour faculties of the soule or the corruption of them both but the corruption of the whole man in euery part and facultie and especially in the minde vnderstanding and will which aboue all the rest are chiefly taynted and defiled Now let vs also produce the testimony of the aduersaries themselues who howsoeuer in their doctrine they commonly confound the bodie and the flesh as being all one and in their whole practise of mortification doe bend all their strength against the bodie to subdue and keepe it vnder yea euen to torment consume and destroy it as though it were their mortall enemy yet hauing sometime their eyes dazeled with the light of truth they acknowledge euen the same veritie of doctrine which we teach and defend against them Thus Thomas Aquinas their great schoole Doctor extendeth the flesh and corruption of nature to the whole man the soule as well as the body for writing on the wordes of the Apostle Aquin. in Rom. 7. lect 3. In me that is my flesh dwelleth no good thing he saith that in man as he is a sinner dwelleth no good thing neither in his body nor minde Now this is spoken by the Apostle of himselfe and that as he was in the state of grace and regeneration as Aquinas a little before acknowledgeth and therefore must necessarily be referred to the part vnregenerate both soule and body And commenting on these words of the Apostle The flesh lusteth against the spirit hee saith that Aquin. in gal 5. 17. here is a doubt to be cleared namely that seeing to lust or couet is an act proper to the soule therefore as it may seeme it cannot agree with the flesh vnto which we are to say with Austine that the flesh is saide to couet or lust in regard that the soule doth lust or desire according to the flesh as the eye is said to see when as rather the soule seeth by the eye And therefore the soule then lusteth by the flesh when as it desireth those things which are pleasant according to the flesh But the soule lusteth or desireth by it selfe when as it is delighted in those things which are according to the spirit as workes of vertue and diuine contemplation Yea but if the flesh lusteth by the spirit how is it saide that it lusteth against it namely in this respect as the concupiscence of the flesh hindereth the concupiscence of the spirit But this answere is not sufficient for if both kinds of concupiscence come from the soule the one immediately the other mediately according to the flesh this maketh no contrarietie betweene the spirit and the flesh as he vnderstands it but onely in the same acte of concupiscence which is in the soule alone in respect of the diuers maner of lusting the one kinde by the body the other by it selfe And therefore this answere would better fitte the obiection and agree with Austines speech that there is in the soule a double concupiscence the one in the part regenerate which is spirituall the other in the part vnregenerate which is carnall the which are directly contrary the one to the other And thus he might answere another obiection which himselfe maketh against his owne wordes for whereas the Apostle saith that the spirit lusteth against the flesh hee obiecteth that if we here take the spirit for the holy spirit and grant that spirituall concupiscence is onely against that which is euill it will follow that the flesh or body against which the spirit lusteth is euill which was the errour of the Manachees To which he answereth that the spirit lusteth not against the nature of the flesh but against it desires onely as they extend to superfluitie But this answere crosseth his former speech whereby he affirmed that the flesh or body had no concupiscence at all but that it was an acte proper to the soule alone And therefore the obiection were better satisfied if we say that there is not onely in the regenerate part of the soule the concupiscence of the spirit but also the reliques of carnall concupiscence in the part vnregenerate which fight as contraries and enemies the one against the other But as Aquinas affirmeth that concupiscence Aquin. in Ro. 7. lect 3. Lect. 4. is onely an acte of the soule and consequently euill and carnall concupiscence as well as holy and spirituall wherein he agreeth with vs so also bee granteth in some places that the flesh is the corruption of nature or originall sinne which is deriued vnto vs from our first parents So he saith that the carnalitie which importeth or signifieth the rebellion of the flesh against the spirit proceeded from the sinne of our first parents because it belongeth to that fuell of corruption deriued from that sinne So hee expoundeth the lawe of the members to be that fuell and of sinne and corruption which moueth vs to sinne and is the punishment of the sinne of our first parents in vs who are their posteritie And yet more plainly Aquin. in Rom. 8. lect 2. speaking of those words of the Apostle But you are not in the flesh he saith that it is euident that this is not to be vnderstood of the substance of the flesh seeing the Romanes were mortall men cloathed therewith but he taketh the flesh for the vices and corruptions of the fleshe according to that 1. Cor. 6. 9. Flesh and blood shall not inherite the kingdome of God So that when he saith ye are not in the flesh the meaning is ye are not in the vices and corruptions of the flesh liuing as i◠were according to the flesh §. Sect. 9. Testimonies out of Bellarmine to proue the former poynte But much more clearely doeth the arch-champion of the Papists Cardinall Bellarmine assent vnto this truth the flesh saith he in the Scriptures almost euery where is opposed to the Bellarm. de Sacramen eucharist lib. 1. c. 14. spirit or some thing else more high and heauenly For it doth not signifie the substance of the flesh but the infirmitie or corruption or humane and fleshly cogitation all which are to the same effect seeing
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
we may not slip nor slide or being fallen that we may speedily rise againe by vnfained repentance nor yet let vs thinke any paines too much that wee may shake off this waight of corruption and this sinne that doeth so easily beset vs that wee may runne with patience the race that is set before vs. To which end let vs first consider that if we will Heb. 12. 1. take this paines we shall in the ende be assured of victory the which may well put courage into vs and make vs hold out in this conflict for if the flesh is not wearied in this fight after many wounds and foyles though in the ende it be sure of a shamefull ouerthrowe much lesse let vs faint who are assured in the ende to obtaine a ioyfull victory Secondly 1 Cor. 15. 58. let vs meditate of the riches of the crown of the gloriousnesse of the triumph which we shall enioy after we haue suffred a litle while the paines of this spirituall warfare and when vve are vveary in running the Christian race let vs comfort and refresh our selues by hauing continually in Heb. 12. 2. our eye the goale and garland imitating and looking vnto Iesus the authour and finisher of our faith who for the ioy that was set before him despised all the toyle and trouble which hee found in the way And finally let vs being weake and faint in our selues pray continually vnto God for the assistance of his holy spirit to strengthen vs in this conflict and to renew and repaire our wearied fainting and decayed graces that so receiuing new life vigour and strength from him we may thereby be enabled to hold out vnto the ende let vs when wee are tyred craue this holy annoynting which will so supple and soften our stiffe ioints and weary limmes that we shall be able to continue in the Christian race till being come to the goale we shall obtaine the garland Neither let this discourage vs that the more sharpely we deale with the flesh the more it is inraged for it is but like the fury of an enemy who hath receiued a mortall wound vvhich if for the present it bee resisted the blaze of the choller quickly goeth out and fainting in his strength hee will fall at our feete it is but like the reluctation and resistance of a base minded slaue vvho by a fewe and small stripes is so inraged that he is ready to catch his maister by the throate but if he bee throughly hampred and soundly beaten hee vvill fall downe at his feete and beare what stripes he pleaseth to giue him without resistance And therefore let vs make this vse of the rage of the flesh to be moued thereby to vnite our forces and redouble our blowes and then though it make neuer so many gallant brauadoes it will quickly yeelde and we shall be sure of an happy victory THE SECOND BOOKE OF THE CHRISTIAN WARFARE BETWEENE THE FLESH AND THE SPIRIT INTRE Ating of the conflict it selfe and of the meanes whereby we may get the victory CHAP. I. That there is a combate in euery true Christian betweene the Flesh and the Spirit § Sect 1. Testimonies of scripture to proue that there is this conflict in euerie man that is regenerate NOw hauing shewed the nature of our enemie how daungerous he is and how wee may bee armed and prepared to withstand his assaults and obtaine the victory we are to intreate of the combate and conflict it selfe And first we will shew that there is in the faithfull such a combate and conflict indeede and trueth although worldly and carnall men who neuer found it in themselues are ready to thinke it to bee but a meere conceipt The which will appeare by plaine testimonies of Scripture for the Apostle telleth vs that the flesh lusteth against the spirit and the spirit against the flesh and that these are contrary the one to the other so that we cannot doe the things we would Where by flesh and spirit as I haue proued we cannot vnderstand the body and soule but the part Gal. 5. 17. regenerate and vnregenerate the corruption of nature and the qualitie of holinesse in euery faculty and power of them both So in his owne example hee sheweth the practique and experience of this trueth in the seauenth chapter of the Romaines for he professeth that he could not doe the good hee Rom. 7. 19. 22. 23. would nor leaue vndone the euill hee would not that he was delighted in the lawe of God in the inner man but at the same time found another lawe in his members rebelling and making warre against the lawe of his minde and bringing him into captiuitie to the lawe of sinne which was in his members and plainly saith that when he was thus led captiue vnto sinne it was no more he that did it but the sinne that is the sinnefull corruption that dwelled in him § Sect 2. That the Apostle in the seuenth of the Romans speaketh of this conflict in himself as he was regenerate Now that the Apostle did not speake this of himselfe as he was vnregenerate as some would haue it nor as he was vnder the lawe as others would haue it in his state of humiliation and preparation to his conuersion and so consequently not of the conflict betweene the flesh and the spirit but betweene the conscience and the corrupt will it may easily appeare by the Scripture it selfe for the Apostle doeth not write in the preterperfect-tense what hee had Arminius in Rom. 7. beene in time past but in the present-tense as his state was when he wrote this Epistle And besides the things which he speaketh of himselfe doe plainely euince this which cannot be truely attributed to a man vnregenerate or vnder the lawe and onely in his preparation to his regeneration but are proper vnto them who are conuerted and in part sanctified For first hee alloweth not the euill hee doeth and consenteth vnto the lawe that it vvas good and therfore his conscience and iudgement vvere in part inlightened and rectified hee willeth the good he did not and the euill which he did that hee nilleth and therefore his vvill vvas in part regenerate he hateth the euill he doeth and delighteth in the lawe of God after the inner man and therefore his affections vvere in part sanctified hee did not the euill which was committed but sinne that dwelled in him and there is a sore conflict betweene the lawe of his minde and of his members which was nothing else but the combate betweene the flesh and the spirit and therefore in respect of his whole man he was in part regenerate Finally he desireth earnestly to bee deliuered from the bondage of corruption and professeth that with his minde hee serued the lawe of God though his flesh serued the lawe of sinne and therefore he was not the slaue of sinne and Sathan as all are who are vnregenerate and vnder the lawe but the
euery particular member of it who notwithstanding may and doe erre in some particulars and therefore the promise is to be limitted first vnto al truth necessary to our saluation and secondly that they shall by the spirit receiue this priuiledge that whereas the wicked continue and perish in fundamentall errours the faithfull though they may fall into them and continue in them for a time yet they shall not liue and dye in them but shall in Gods good time after their going astray heare the voyce of Gods word and spirit reuoking and recalling them into the right path and saying this is the way walke yee in it Esa 30. 21. § Sect. 7 That this should make vs to conforme our iudgment to the analogie of faith Againe seeing through the flesh dwelling in vs wee are subiect to ignorance and errour this should make vs to conforme our iudgement and opinion to the analogie of faith and as to hold fast those doctrines which are manifestly grounded vpon the Scriptures so to be modest and sober in maintaining such points as are doubtfull and controuersall when as other of our brethren differ from vs because we may erre by reason of those reliques of ignorance remaining in vs and they may erre also out of humaine frailtie and therefore are rather to bee pitied then hated and to be drawne not with rigour but with the spirit Phil. 3. 15. Gal 6. 1. of meekenesse Finally seeing the reliques of ignorance and errour will neuer leaue vs till death deuide vs this must make vs labour continually in the vse of all good meanes whereby our mindes may bee more and more illightened and our iudgements informed in the knowledge of Gods trueth that so we may be strengthened against those sharpe encounters where with ignorance and errour will daily assault vs. And especially wee are to heare the word study and meditate in the Scriptures and call often and earnestly by feruent prayers for the assistance and illumination of Gods holy spirit whereby we may be preserued from all errours and led into all trueth For if Dauid who was wiser then his ancients and had attained vnto more knowledge then his teachers had neede to make that prayer Open mine eyes O Lord that I may see the wonderfull things of thy law Psal 119. 18. and if the Apostle Paul who was immediately taught by Christ and had receiued such abundance of reuelations desired aboue all things still more and more to knowe Christ and to finde and feele the vertue and power of Christs Phil. 3. 10 death and resurrection then how much more should wee who come farre short of their perfection § Sect. 8. The conflict in our thoughts and imaginatiōs The next conflict which is to be considered in the mind is betweene the actions and opperations of it which like vnto the minde it solfe being partly spirituall and partly carnall doe continually striue and fight against one another And these are our thoughts and cogitations our meditations and imaginations which labour mutually to expell one another and to keepe the minde in their sole possession For when the spirit lifteth vp the minde in diuine contemplations and causeth it to thinke and meditate on heauenly things as the ende of our hopes or on the seruice of God the duties of Christianity or of our lawfull callings as the meanes whereby wee may attaine vnto them then the flesh depresseth and pulleth it downe and as it were clippeth the wings or casteth vpon them the lime or slime of sinne when as it is soaring this loftie pitch and by suggesting such thoughts as are simply worldly and wicked or else impertinent and vnseasonable in respect of the present employment doe cause it to stoope vnto earthly vanities and so leauing the substance to catch a shadowe But the spirituall part finding it selfe thus defeated of those spirituall excellencies which so earnestly it persueth doeth not rest thus deiected and depressed but shaking of the thoughts of sinnefull vanities and sensuall delights and bathing it selfe in the precious blood of Christ by a liuely faith it is washed from the filth of earthly corruption and as it were picking and pruning it ruffled feathers when the Sunne-beames of Gods louing countenance shine vpon it it leaueth the earth and vp againe it mouneeth in spirituall and heauenly thoughts and remembring that we are but Phil. 3. 20. Col. 3. 1. 2. Pilgrimes on earth and that heauen is our countrey it causeth vs by diuine meditations to haue our conuersation there whilest our bodies are on earth and knowing that we are risen with Christ it maketh vs to seeke those things which are aboue where Christ sitteth at the right hand of God and to set our affections on things aboue and not on things which are one the earth § Sect. 9. The conflict betweene spirituall and carnall memory And this is the conflict betweene the flesh and the spirit in our minds and vnderstanding To this we may adde the combats that are betweene them in our memories for these being but in part regenerate and the reliques of corruption remaining in them there is a great conflict whilest the memory so farre forth as it is spirituall laboureth to blot out and deface all worldly wicked and sinnefull impressions and to haue imprinted in it those heauenly and spirituall documents and instructions which haue beene entrusted vnto it by the sanctified vnderstanding and whilest it endeauoureth to cast out the rubbish and noisome filth of prophannesse ribaldry scurtilous jestes maliciousnesse and all maner of impietie and wickednesse that so it may be a fit sure and faithfull treasury of wise sayings and Religious discourses And contrariwise whilest on the other side the flesh and vnregenerate part standeth in direct opposition to the spirit by reprinting and repeating those lessons of impietie and prophannesse which before our conuersion especially and since also wee had learned in the schoole of the diuell and the world and by working in vs obliuion and forgetfulnesse of all good things whereby these heauenly treasures and spirituall iewels are as it were presently cast out of dores as soone as they are receiued these holy lessons are no sooner written but they are presently blotted out and cancelled and these waters of life doe no longer stay with vs then common water continueth in a leaking vessell or in a siue § Sect. 10. Of the conflict betweene the flesh and spirit in the conscience Finally there is also the like conflict betweene the flesh and the spirit in the conscience whereby I vnderstand not the fight betweene it and the will affections and carnall appetite which may be in those who are vnsanctified and meerly naturall of which I shall speake more in the following discourse but that conflict which is in the same facultie as it is partly regenerate and renewed by the sanctifying grace of the spirit and partly vnregenerate the reliques of sinnefull corruption remaining in
apply not or misapply they either apply all vnto others or apply falsely vnto themselues arrogating all the promises of life and saluation though they doe not all belong vnto them Fourthly the knowledge of the regenerate drawes them neerer vnto God and vnites them more firmely vnto him in loue true obedience first in loue of God and of that truth which he hath reuealed vnto them for when he hath made knowne vnto them not onely his infinitenesse in all perfection but also his goodnesse and mercy towards them then this flame of Gods loue kindleth in their cold hearts the fire of loue towards God againe which maketh them to thinke nothing too much or enough which they can doe or suffer for his sake whereby they are moued to make an holy vse of all they knowe both for the auoyding of all which God hateth whom they so loue and the embracing and practising of all which he loueth and and requireth But the knowledge of the vnregenerate is a light onely without heaâ—e which driueth them further from God and alienateth their hearts from him because they cannot apply to their owne vse his sauing attributes but rather are terrified with his wisedome power and iustice whereby he is able and willing to punish and take vengeance on all sinners Neither doeth it stirre them vp to any obedience vnlesse it be for seruile feare but rather enableth them to rebell and disobey more securely whilest by their great learning their subtill shifts and nice destinctions they can more cunningly vntwist the cords of Gods Commaundements which should bind them to their dutie and so winde themselues and slip their neckes out of the yoke of Gods Lawe that it cannot hold them and whilest thereby they are enabled to defend their sins with their subtill sophistry and to preserue themselues from iust censures their names from deserued shame to stoppe the crye of their consciences that they may not checke and accuse them for their sinnes Finally the knowledge of the regenerate bringeth them to true humilitie and the better and more clearely they conceiue of Gods goodnesse power and glorious maiestie and of their owne misery sins and imperfections the more they abase themselues and become vile in their owne sight as we see in the example of Abraham who when he most neerely and familiarly conuersed with God had the meanest conceipt of himselfe acknowledging that he was but dust and ashes in Dauid who hauing attained vnto a greater measure of spirituall Gen. 18. 27. knowledge then his teachers confesseth that hee was but a worme and no man in Iob who hauing come vnto psal 22. 6. a more cleare knowledge of God by seeing him with Iob. 42. 5. 6. his eyes abhorred himselfe in dust and ashes and in Agar who being inlightened with a large measure of heauenly Pro. 30. 2. wisedome professeth that hee was more brutish then any man and had not the vnderstanding of a man But contrariwise the knowledge of the vnregenerate puffeth them vp with pride according to that of the Apostle knowledge puffeth 1 Cor. 8. 1. vp loue edifieth and causeth them to vilefie and contemne others in comparison of themselues as wee see in the example of the Pharisees who despised all them who confessed the trueth concerning our Sauiour Christ as ignorant and simple ideots But this people who knowe not the law Ioh. 7. 48. 49 are cursed And the reason is because their knowledge is onely speculatiue confused and generall and doeth not bring them to any sense and feeling of their sinne and misery or to a liuely and experimentall apprehension of Gods sauing attributes § Sect. 6 The second effect of the spirit is to prepare our heartes for faith then to worke it in vs. A second effect of the spirit whereby we may be assured that it dwelleth in vs is the preparing of our hearts to receiue the grace of a liuely and iustifying faith and the effectuall working of it in vs being thus prepared It prepareth them first by enlightening our mindes and by shâ—wing vnto vs our sinne and misery by the lawe of God and that in respect of our selues wee are brought into a damnable and desperate condition out of which wee cannot recouer by any meanes of our owne nor by all the helpe of men and Angels And when her by it hath throughly humbled vs and made vs despaire of all our owne abilities then it reuealeth vnto vs the infinite mercies of God his free grace and eternall loue in his sonne and the al-sufficient merits of Christ together with the sweete promises of the Gospell made in him offring grace and mercy for the forgiuenesse of sinne and the saluation of our soules to all that will receiue them by the hand of faith and will turne vnto God by vnfained repentance vnto which truth of God reuealed in the ministery of the Word the holy spirit by a secrete operation worketh an assent as being most infallible seeing it proceedeth from him who is trueth it selfe and cannot lye which assent being effectuall worketh in our vnderstandings a perswasirn that our sinnes though many and haynous are yet pardonable and in our iudgements a most precious esteeme of Gods mercies and Christs merits from and by which alone we receiue remission In our hearts also this effectuall assent worketh an earnest and constant desire that they may be pardoned and to this ende an hungring and thirsting after Christ and his righteousnesse in our willes a firme resolution to rest vpon Christ alone for iustification and saluation and in our actions a conscionable endeauour in the vse of all good meanes whereby we may be more and more assured that we shall haue our part in the mercies of God and the merits of Christ And these are the first degrees of iustifying faith which who so want are destitute of it the which being wrought in vs the Lord blesseth the meanes of saluation which the beleeuer conscionably vseth with a desire to profit by them as the word Sacraments Prayer and the rest for the encreasing of these first degrees in vs vntil they growe from a graine of mustardseede to a great tree from an assent to an apprehension and application of the promises with some assurance that Gods mercy and Christs merits belong vnto vs. Vnto which degree the most Christians who labour after it doe attaine if death preuent them not and hinder them from comming from their spirituall infancy to their riper age in Christ Now this faith being come to application of Christ and the promises and some assurance that they belong to the beleeuer it groweth daily in the carefull and diligent Christian to more strength by his often feeling and experience of Gods loue by his acquaintance with him in his holy ordinances by testifying and approuing of his loue towards God againe in his continuall fruits of new obedience the exercises of a Christian life in good workes and by his
The operations of the sanctifing spirit signified by diuers metaphors and first by wine an oyle § 9 The spirit compared to water § 10 The spirit compared to fier § 11 That wee may know that the spirit dwelleth in vs by the operations signified by the former metaphors § 12 Of the special fruites of the spirit whereby we may knew that it dwelleth in vs. § 13 Of other speciall fruits of the spirit respecting our neighbours § 14 Of some other special fruits of the spirit respecting our persons CHAP. XIII Of the euent and successe of the fight betweene the flesh and the spirit § 1 Of the foyles which the spirit receiueth in this conflict § 2 That from the foyles of the spirit arise earnest desires to be freed from the slauerie of sinne § 3 Secondly an indeauour in the vse of all good meanes to be preserued from such foyles for the time to come § 4 How farre the flesh may preuayle against the spirit and 1 that common graces may be lost for a time § 5 Secondly that the shewes and semblances of sauing graces in temporaries may perish vtterly § 6 That true sauing graces in the regenerate may be lost seemingly § 7 Other graces springing from those which are fundamentall may for a time be lost § 8 That sauing and fundamentall graces may be lost in some degrees in respect of their operations § 9 Whether Dauid lost any degree of his fundamentall graces when he committed adulterie and murther § 10 That our spirituall graces in the Conflict doe not stand in their owne strength § 11 An obiection against the former doctrine answered § 12 Of the assured victorie which the spirit obtaineth ouer the flesh in this Conflict § 13 An obiection against the former truth answered § 14 That there are two degrees of the spirits victory 1. in this life § 15 Of the second degree of victory at the houre of death CHAP. XIIII Of the reasons which may encourage vs to this Conflict against the flesh § 1. The 1. reason because it is the will of God that we should fight against it § 2 The 2. reason is the necessitie of this Conflict § 3 The third reason taken from the manifold euils which are done vnto vs by the Flesh § 4 The fourth reason is taken from the assurance of victory CHAP. XV. Of the meanes whereby we may be enabled to ouercome the flesh § 1 The 1. meanes that we put on the whole armour of God § 2 The second meanes is to obserue certaine rules for the weakening of the flesh and first that we doe not nourish the enemie which we would ouercome § 3 That we must withdraw from the flesh the prouision and munition whereby it is strengthened § 4 That wee must stop all the passages to keepe backe prouision for the flesh § 5 That we must take heede especially of some principall sinnes which most strengthen the flesh § 6 That we must moderate our selues in the vse of things indifferent § 7 That we must auoide the other extreame of hurting our bodies whilest we goe about to tame the flesh § 8 That wee must take from the flesh the weapons and armour whereby it most preuaileth CHAP. XVI Of other meanes whereby the flesh may be subdued and ouercome § 1 That wee must keepe a narrow watch ouer our selues and ouer our enemies § 2 That we must keepe this watch in all things § 3 That we must keepe this watch ouer all the faculties and parts of our soules and bodies § 4 That we must keepe a speciall watch ouer our tongues § 5 That aboue all other parts wee must keepe this narrow watch ouer our hearts § 6 That we must keepe this watch in our spirituall armour CHAP. XVII Of two other rules to bee obserued of those who would subdue the flesh § 1 The third rule is that we withstand the flesh in all the occasions and meanes of sinfull lusts § 2 The fourth rule is that we resist the flesh in the first beginnings of sinne § 3 That the longer wee deferre the fight the more difficult and doubtfull we make the victory § 4 That if we doe not withstand the first assaults of the flesh we are not so wise as worldlings in their generation § 5 How dangerous it is to giue away the first motions vnto sinne shewed by examples CHAP. XVIII Of three other rules to be obserued for the subduing of the flesh § 1 That wee must thinke no sinne so small that wee may willingly commit it To vvhich end wee must consider first that by the least sinne Gods Law is transgressed § 2 The great euils which come of the least sinnes § 3 That small sinnes willingly entertained are no lesse dangerous then the greatest § 4 That the auoiding of small sinnes is a notable meanes to preserue vs from greater § 5 That euen the least sinnes are the poison of the Soule and the liuery of Sathan § 6 That enemies proue most dangerous whē they are most despised § 7 That if wee doe not hate small sinnes as well as great wee hate none with Christian hatred § 8 The sixt rule is that we must neglect no sinne as though we were in no danger of falling into it § 9 The seuenth rule is that we set no stint to our mortification § 10 That our mortification must extend it selfe to all sinfull corruptions and to all times CHAP. XIX Of the first meanes to strengthen then the Spirit which is to auoide the meanes whereby it is weakened § 1 That our sins are the chiefe meanes wherby the spirit is weakned § 2 Of some speciall meanes wherby the spirit is most weakened § 3 That we must not prouide for the spirit poison in stead of holesome nourishment nor carnall weapons in stead of spirituall § 4 That wee must not remit any thing of our first zeale in holy duties § 5 That we must auoide sloth and negligence CHAP. XX. Of the meanes whereby wee may comfort cheare and strengthen the Spirit to this Conflict § 1 The first meanes earnest and longing desires after spirituall strength § 2 The second meanes is a carefull indeauour in the vse of all good means for the strengthening of it § 3 The third meanes is to nourish the good motions of the spirit § 4 The fourth meanes is serious care to maintaine our peace with God and the peace of conscience § 5 The fift meanes is to preserue our selues pure and cleane from all pollution § 6 The sixt meanes is to keepe the spirit and the graces thereof in continuall exercise § 7 The seuenth meanes is frequent and feruent Prayer § 8 The conclusion of the Booke A In this Conflict two things to be considered 1. The enemies and combatants which are described 1. By their names and natures the Flesh Chap. 1. to 8. Spirit Secondly their properties where is shewed that the flesh is an enemy exceeding dangerous the which appeareth first in respect
appearance of it for it is hypocrisie to seeme that we are not and disguising and dissembling our religious and honest hearts vnder the outward shew of a carnall conuersation to appeare worldlings when in truth wee are sincere though weake Christians as Iacob though to a better end tooke vpon him the habite of Esau whose prophanenesse hee hated Let vs know that we dishonour God when we hide and dissemble his gifts and graces in vs and wrong our neighbours who might walke in our light if wee did not couer it as it were vnder a bushell and that they in some degree are ashamed of Christ and his truth who dare not before worldlings either professe it in their words or practise it in their workes Let vs remember that our Sauiour requireth not onely that we should haue the light of holinesse in our selues but that we should also let it shine before men that Mat. 5. 8. they seeing our good workes may glorifie our Father which is in heauen onely hee condemneth these outward shewes of good workes when as thereby we doe not seeke Gods glorie but our owne And the Apostle chargeth Christians to haue their conuersation honest among the Gentiles that whereas 1 Pet 2. 11. they spake against them as euill doers they might by their good workes which they should behold glorifie God in the day of Psal 119 46. visitation That Dauid professed his loue to Gods commandements before Princes and was not ashamed and that Daniel would not smother for a few daies his practicall profession of religious duties though it were to the extreame hazard of his life Let vs consider that one speciall dutie of Christianitie which we owe vnto our neighbours is that wee shine before them by our holy example which is required in the sixt commandement as a meanes of preseruing the life of their soules and therefore that we are guiltie of spirituall murther if we neglect it Finally seeing carnall worldlings are not ashamed to professe their seruice and allegeance to their maister Sathan but with all boldnesse vtter blasphemous oathes ribald words and rotten speeches which corrupt the hearers and audaciously performe all sinfull actions which are without the compasse of mens law not caring who heare or see them let it be our shame to be ashamed of the seruice of our great Lord and Master who is so infinitely good in himselfe and gracious towards vs but let vs with all confidence and courage performe all holy Christian duties which wee owe vnto him though wee liue in the middest of an adulterous and sinfull generation lest being ashamed before such of Christ Mark 8. 38. and his words hee be ashamed of vs when he commeth in the glory of his Father with his holy Angels CHAP. XIIII Of the policies of the flesh in alluring and perswading vs to sinne § Sect 1. The first pollicie to perswade vs that sin is no sin WE haue spoken briefely of the deceipts of the flesh which respect our persons and estates and now we are to speake of the other which concerne certaine duties which God requireth the which are of two sorts the first respect the withstanding subduing and mortifying of our sinnes the other the exercise and practise of vertuous actions Concerning sinne God requireth two things of vs the first that we should not commit or fall into it the second that being fallen wee should not securely liue and lye in it but rise out of it by vnfained repentance Against both which the flesh opposeth vsing many policies and deceipts first to draw vs to the committing of sinne and hauing committed it to continue in it without repentance To the former purpose it vseth diuers deceipts As first it putteth vpon the foule face of sin a faire vizard dresseth this filthy strumpet in the habite of vertue it adorneth it with borrowed ornaments and beautifieth it with false colours in titling wicked vices with vertuous names â—s though it would commend nothing vnto vs but what God himselfe commandeth Thus that wee may imbrace and liue in it the flesh graceth superstition with the name of deuotion doubting and infidelitie with the name of humilitie securitie and presumption it calleth faith and affiance in God Choller and vniust anger zeale for Gods glory lust it tearmeth loue drunkennesse good fellowship prodigalitie bounty and munificence and base niggardlinesse and couetousnesse good husbandry and frugalitie And hauing thus marshalled and raunged these foule vices in the ranke of vertues and beautified them with these false and borrowed colours it doth further authorize them by testimonies of Scriptures and not onely offreth them to our choise as things indifferent or tollerable but presseth them vpon vs as profitable and necessarie Which policie of the flesh if we would defeate wee must first labour to be illightened with the knowledge of Gods truth and with the inward illumination of Gods Spirit that so wee may discerne betweene vertue and vice good and euill which are easily confounded and mistaken the one for the other in the darke night of ignorance and through the naturall blindnesse of our mindes Secondly we must not take nor imbrace any thing suddenly and rashly which Sathan or our owne corrupt flesh commendeth vnto vs but examine and try all things by the light of Gods Word and the touchstone of truth which will plainely discouer vnto vs what is to be imbraced and what auoided what to bee treasured vp in our hearts as pure gold and good treasure and what to be reiected as drosse and base metall Finally wee must labour to purge our hearts from pride and selfe-loue which aboue all other things corrupt our iudgements making those things to seeme louely which wee loue and worthy our choise because we haue chosen them And contrariwise we must adorne our selues with humilitie denying our owne wils and carnall lusts make the will of God reuealed in the Scriptures to be the rule of our wils and the guide of our affections § Sect. 2. The â—ecâ—nd policie to tell vâ— that the sinne is but small which it perswadeth vs to committ In the second place if the flesh cannot perswade vs that our sinnes are no sinnes but rather vertues then it will intice vs to commit them vnder this colour that they are but small sinnes telling vs that wee cannot be Saints on earth and pure from all sinne but must of necessitie bee subiect to many infirmities and frailties that in many things wee sinne all and that there is no man so iust on earth that sinneth not that the righteous fall seuen times a day and therefore that it is too much precisenes to stand so strictly on euery triffle and finally that the best of Gods children which euer liued haue had their imperfections as Abraham his lie Ioseph his vaine oath Moses his vnbeliefe Peter his dissimulation c. and that these are so veniall in their own nature that either God will not punish them at all
him or else it worketh our minds to some carnall proiudice or dislike of our teachers or of some passages in his Sermon whereby we are affected with choller and spleene towards him or to thinke meanely and basely of him in respect of some naturall infirmities or defects or else because of the mediocritie of his guifts or it hangeth so heauily on vs that it maketh vs weary of these holy exercises before they be halfe ended Or if non of these yet it will neuer faile to distract our mindes with worldly cogitations and wandring thoughts so as wee cannot intend these religious duties but performe them with the lippes eares and outward man but not with the heart in shewe and ceremony but not in spirit and trueth And thus the flesh like Iudas waiteth vpon vs that it may betray vs it goeth with vs into Gods market that it may hinder vs from buying any spirituall merchandize it thrusteth in with vs into Gods armory when as we goe to furnish our selues with spirituall weapons that it may make vs neglect them and leaue them behinde vs or else so weaken vs that we cannot carry them with vs it will like Hushai force kindnesse vpon vs and by no perswasions will stay behinde vs but it is to this ende that by cunning pollicy it may frustrate our enterprises so betray vs into the hands of our enemies For the defeating of which pollicy our best course is to leaue behinde our chiefe corruptions by renewing of our repentance before we come to performe these holy exercises and keepe vnder those which we carry with vs watching ouer them with all diligence that they doe not distract nor hinder vs. To which ende wee must come vnto these holy duties with due preparation and being come we must meditate on Gods glorious presence before whom we stand we must with all diligence looke to our hearts because that the Lord chiefely requireth them in all duties of his seruice we must thinke of the excellency waight and fruite of these Religious exercises that our hearts being inflamed with the loue of them wee may performe them with all cheerefulnesse and delight And finally we must continually craue the assistance of Gods gracious spirit that thereby we may be in some good measure enabled to performe them so as that they may be acceptable to God and profitable for our owne saluation § Sect. 2. How 〈…〉 duties Thus also when wee haue in the regenerate part an earnest desire to embrace vertue and to bee inriched with sauing graces like a cunning sorceresse it laboureth to infect them with the poyson of corruption and like a subtill Merchant it sophisticates these pure wares and intermingleth with them the base refuse of sinneful vices that they with the other may become vendible Thus if wee be deuout and earnest in religion it seeketh to taint vs with wil-worship and superstition if we excell in knowledge it laboureth to puffe vs vp with selfe-conceipt to contemne plaine trueth and curiously to affect nice and vnprofitable speculations and to despise others in comparison of our selues whom wee thinke doe come short of our measure With our faith it intermingleth presumption and carnall securitie which our loue lust and iealousie with our zeale rashnesse and corrupt anger with our humilitie basenesse with our courage audatiousnesse with our constancy pertinacy and obstinate inflexiblenesse and finally with all our graces and excellent vertues pride and vaine glory whereby wee ouerweene them or arrogate the praise of them or magnifie our selues before others who haue not attained to our pitch and proportion And thus this cunning coyner embases the pure mettall of grace and vertue by mixing with it the copper or rather drosse of carnall corruptions setting notwithstanding vpon it vertues stampe and superscription that so it may goe for currant with vs and by mingling these poysons with our holesome food doeth make it become vnto vs mortall and pernitious For preuenting of which deceipt we are often to examine our vertues and to try if they be not tainted and infected with the contagion of the next extreames let vs often bring them to the touchstone of Gods trueth which is onely sufficient to make vs discerne the differences betweene the pure gold of Gods graces and the base mettals of our own corruptions let vs continually desire the helpe of Gods holy spirit which is that heauenly fire that can part and seuer the solid substance from the drosse purifying he on and consuming the other and the pure gold from other base metalles of any kinde § Sect. 3. How the flesh perswadeth vs to abate of our zeale and to intermit vertuous actions for a while The third and last kinde of policies which the flesh vseth are those whereby it seeketh to alienate our hearts and affections from imbracing and practising of holy vertues and Christian actions And first of all if it cannot perswade vs wholly to forsake them at once to desist from the exercise of them then it will allure vs to abate our feruour and zeale in piety to intermit all vertuous actions for a little while and not to fall altogether but in some degrees from our former sinceritie either pretending that if we goe more slowly we shall goe more surely or that we are more zealous then needs seeing with faire lesse strictnesse in our courses wee may attaine vnto happinesse or else though vpon some occasions we slacken our pace in the waies of godlinesse for a while we may hereafter make more speed and easily recouer and redeeme our lost time by our future diligence With which deceipt that we may not be ouertaken let vs consider that there is no standing still in the Christian course seeing he who doth not dayly goe forward in it will questionlesse goe backward and what then can become of them who are in the way of declination and backsliding That if we giue way to our spirituall enemies for a time and be perswaded to lay aside our Christian armour they will giue vnto vs deadly wounds before we shall be able to put it on againe and that we may much more easily keepe them out of the gates of our city then driue them backe when they are once entred Let vs know that if we slacken our hold we shall hardly recouer it in our fall and that we may be as desperately endangered by a lingring consumption of grace and goodnes as by a feuer of Apostacie Let vs remember that if our heate come once to lukewarmenesse it will within a while turne to keycoldnes and that if the Diuell and our owne corruption can but a little while disacquaint our hearts from God and his waies they will not leaue till they haue made them meere strangers if they haue a little loosened them from him they will with much more ease pull them quite asunder And therefore let vs carefully watch ouer our selues that there bee no declination in grace nor the least
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
terra mala et mali consectatrix c. of our sinnefull corruption doe remaine in it which continually fight against the renewed graces of the spirit they labouring to expell and thrust them out and the other to keepe their possession and continue in them So Nazianzan There is in me saith he a double minde the one being good followeth that which is good the other being euill followeth Nazianzen de calamit animae suae Tom. 2. Pag. 934. also euill That chearefully and willingly obeyeth Christ and desireth the light this contrariwise is deuoted to flesh and blood and is ready to entertaine Beliall drawing vs to darkenesse Whereof it commeth to passe that this is delighted in earthly things and in the flitting and fraile profits of this life as though they were the chiefe good and loueth riotous feastings hatred gluttony and the filthinesse and willy deceipts of the workes of darkenesse and goeth the broade way being compassed about with such a darke cloude of folly that it faineth vnto it selfe pleasure out of it owne destruction But the spirituall minde reioyceth in heauenly things which we enioy through hope placeth all confidence of life and saluation in God alone esteemeth worldly profits subiect to innumerable casualties as vile and contemptible smoke loueth honest labours pouerty and landable cares and taketh the narrowe way that leadeth to life § Sect. 2. The conflict betweene the flesh and spirit in the vnderstanding Now this conflict in the minde betweene the flesh and the spirit may bee diuersly considred in respect of the diuers faculties which belong vnto it And first the vnderstanding being in part regenerate and sanctified and in part vnregenerate and corrupted partly inlightened with spirituall and sauing knowledge and partly obscured with the reliques of ignorance and not onely so but also much defiled and depraued there is a continuall conflict maintained in it betweene sanctified knowledge and spirituall wisedome on the one side and carnall curiositie palpable ignorance and that wisedome of the flesh which is worldly and diuellish on the other side For first carnall curiositie neglecting those things which are profitable necessary and reuealed to this ende that wee should knowe them laboureth after nice and ydle speculations and curious questions which as they are vselesse and vaine so also abstruse and secrete or else diueth into Gods hidden counselles which hee hath forbidden vs to search and pry into But sauing knowledge not onely leaueth secrete things as belonging to the Deut. 29 29. Lord our God but also represseth and mortifieth as much as may be that vaine curiositie and restraining vs from going about to vnderstand aboue that which is meete to vnderstand it vnderstandeth in sobrietie according as God hath Rom 12. 3. dealt to euery man the measure of faith It apprehendeth things reuealed as belonging vnto vs and aymeth more at the vse and fruite in practise then at the theorie and speculation and to haue feeling and experience of a little rather then a bare conceipt and abilitie to discourse of much And yet it resteth not in a small measure yea in trueth not in the greatest proportion but still it laboureth after spirituall growth and encreaseth daily more and more vntill it come to perfection in Iesus Christ Secondly this sauing knowledge continually combatteth with the contrary extreame palpable ignorance for our vnderstandings are but partly inlightened with the knowledge of Gods trueth and the reliques of ignorance doe in part remaine So the Apostle saith that we knowe but in part and see but as through a glasse 1 Cor. 13. 12 darkely and yet we stand not at a stay but labour to attaine vnto that perfection of knowledge whereby we shall know as wee are knowen And this is the cause of this conflict whilest ignorance striuing to keepe it place in the vnderstanding rayseth thick mists and darke fogs to obscure the light of trueth to put out or dazle the eyes of the mind and on the other side sauing knowledge doeth endeauour with the sunneshine of trueth shining clearely in Gods word to dispell and scatter these mistie fogges by little and little vntill it shine foorth brightly vnto perfect day § Sect. 3. The conflict betweene spirituall and carnall wisdome Iam. 3. 15. Finally spirituall and renewed wisedome fighteth with that wisedome of the world which is earthly sensuall and diuellish as the Apostle calleth it the one bâ—ing so wholly taken vp and exercised in spirituall and heauenly things which it seeth knowerh and esteemeth as most excellent and therefore contemning worldly vanities as drosse and dung yea losse in comparison of them it litle looketh after them where of it commeth to passe that it hath litle pollicy either to get and compasse or to possesse and keepe them the other being wholly deuouted to earthly things and transitory trifles looketh onely downeward and not being able to discerne the glorious beautie of those diuine excellencies no more then those eyes which hauing long pored in the darke can behold the bright beames of the Sunne but are rather made more blinde then any way illightened with them it is onely delighted in beholding those things whose beautie is subiect to the senses and naturall reason about which being continually exercised it groweth very wise and quicksighted in discerning them and very pollitique in plotting and vsing in all meanes both for the getting and keeping of them And as these two vse contrary Organs and instruments the one a spirituall the other a carnall eye so also contrary meanes and lights to discerne their contrary obiects For the spirituall eye is best enabled to see diuine and spirituall things by the cleate light of Gods trueth shining in his word and the inward illumination of his spirit which maketh it better able to discerne those things which are spiritual and heauenly but the carnall eye like the eyes of battes and owles not being able to endure this sunne-like brightnesse discerneth best of the excellency of worldly things in the night of ignorance and then it is most cleare sighted to hunt after them and most willy and pollitique to catch and hold them And thus it is saide of meere naturall men that the eyes of their mindes doe only serue them to act cunningly the workes of darkenesse because they best sute with the darkenesse of their vnderstanding according to that of the Prophet My people is foolish they haue not knowne me they haue foolish children and haue none Ier. 4. 22 vnderstanding they are wise to doe euill but to doe good they haue no knowledge So the Apostle telleth vs that they that are after the flesh doe minde or sauour the things of the flesh but they that are after the spirit the things of the spirit where by sauouring or minding he meaneth vnderstanding approuing and magnifying these things The which as it is true of diuers persons and subiects so of the diuers part regenerate and vnregenerate in the same
person and so whereas the Apostle saith that the naturall man vnderstandeth not the things that are of the spirit learned Zâ—â—â—hez vnderstandeth 1 Cor 2 14. it not of him who is meerely carnall but of the vnregenerate part of him who is sanctified And so in Mat 16. 23. trueth must the like wordes spoken by our Sauiour to the Apostle Peter be necessarily vnderstood of his part alone which was vnrenewed Math. 16. 23. Get thee behinde mee Sathan thou art an offence vnto me for thou sauourest not the Mat. 16. 16. things that be of God but those that be of men seeing at this time he was truely conuerted and a famous Apostle of lesus Christ who a litle before had shewed that in his part regenerate he sauoured the things of God by that notable confession of his faith in Iesus Christ § Sect. 4 The conflict betweene the iudgment of the flesh and spirit And thus wee see the conflict betweene spirituall wisedome and carnall from which ariseth another betweene the iudgement of the flesh and the spirit for so farre forth as the minde is illightened with spirituall wisedome and knowledge answerably the iudgment discerning betweene trueth and falsehood right and wrong good and euill doth allowe approue and esteeme the one and disaloweth reiecteth and vilifieth the other but so farre forth as it Mat. 22. 29. Eccles 9. 2. still remaineth blinded and misled through naturall ignorance the iudgement mistaketh errour for trueth wrong for right and euill for good So our Sauiour saith to the Pharisees yee eyre not knowing the Scriptures And Dauid himselfe being ignorant of the state of the godly and wicked Psal 73. 15. Act. 10. 14. 34. 35. in this life in respect of prosperitie and aduersitie and that these things happen alike to all was ready by a false iudgement to condemne the generation of Gods children but after that going into the sanctuary his minde was inlightened with the knowledge of the trueth his iudgement then gaue right euidence And the Apostle Peter being ignorant of the abrogating of the ceremoniall lawe after the death of Christ and of the breaking downe of the partition wall betweene the Iewes and Gentiles iudgeth the creatures of God vncleane which hee had sanctified and that hee was so confined within the land of Iury that he might not preach the Gospell vnto the Gentiles but when God by vision had inlightened his minde with the knowledge of the trueth he reformed also the errour of his iudgement § Sect. 5. How these faculties of the minde preuatle one against the other And this is the conflict fought in the minde betweene knowledge and ignorance true and false iudgement in which they as it were stabbe and wound one another and interchangeably both preuile sometimes and sometimes are againe foyled and get the worst As for example knowledge in the regenerate part of the minde assaulteth ignorance in the part vnregenerate and with the light of Gods trueth scattereth and dispelleth the darke mistes of ignorance soone after ignorance through the neglect of reading meditation hearing the word prayer holy conferences gathereth strength and bleareth againe the eyes of the vnderstanding that it cannot so clearely at least after a sauing feeling experimental maner discerne the things of God but then againe knowledge being renewed and strengthened by those holy exercises recouereth it selfe and winneth the field So trueth in that part of the iudgement which is regenerate entreth the listes and striketh at errour in the vnregenerate part giuing it such a deadly wound that it neuer recouereth throughly of it and for the present it may be falleth into a dead sownde but yet it oftentimes through the helpe of subtill sophistry nince and sound destinctions cunning paralogismes brought in to ayde it by the world and corrupt affections of the sinfull flesh which make aduantage to themselues by profitable errours it recouereth strength and trueth getteth a foyle for the time but being againe renewed and confirmed by the light of Gods word it giueth errour in the end a shamefull ouerthrow § Sect. 6. The cause why the godly learned differ in iudgment from one another From hence we learne what is the cause why men not onely very learned and endued with a great measure of knowledge but also regenerate godly and religious doe often in their iudgement much differ from one another in the points of Religion namely because their mindes and iudgements are but in part regenerate so that the reliques of ignorance and errour doe still remaine in them which iâ— the cause that they but knowe in part and see the trueth of God as it were through a glasse darkely like the man in the Gospell who when his sight was first restored discerned men walking as it had beene trees the which imperfection of their spirituall sight and knowledge worketh in them onely a doubtfull opinion and not any wel-setled iudgement which maketh them to take that way which their conceipt apprehendeth as the most likely and probable like diners men intending to trauell towards the same Citie who being vncertaine and doubtfull of the right way doe choose diuers pathes one being more direct and others leading them out of the way or much about but yet all ayming to goe towards the same place they are ready to returne into their way againe and to make more hast in trauelling when vpon inquiry receiuing better information they doe perceiue their former errour And this also is the cause why the same men otherwise go ly and religious doe leaue the way of trueth and fall into errours after their iudgements haue beene truely enlightened the flesh preuailing ouer the spirit in a new assault and dazling the eyes of their minde whilest with it mistes and fogges it darkeneth the light which formerly did shine vnto them The which befalleth them sometimes not onely in the knowledge of those points of Religion which are of lesse consequence but also exceeding waightie and fundamentall as we see in the example of the Corinthians and the Galathians euen after the trueth of the Gospell had beene preached vnto them the one erring in the doctrin of the resurrection froÌ„ the dead the other in the maine point of iustification by faith in Christ without the workes of the law Whereby the way wee may note the errour of the Church of Rome whilest it teacheth that the Church cannot erre For euery man liuing hath the flesh still dwelling in him and with it the reliques of errour and ignorance which sometime misleadeth and misguideth him and that which is the condition of euery man is the case of all the same reason being of the whole and all the parts And where as it Ioh. 16. 13. 1. Ioh. 2. 20. 27. may be obiected that the Church hath speciall promises of being enlightned by the spirit and guided into all truth to this I answere that the like promises also are made to
and foyleth the aduerse party like those warres of old betweene the Romanes and Carthaginians and those mighty enemies the Turkes and Persians in these dayes And because both parties continue in their great strength hereof it commeth to passe that these sharpe and fierce encounters doe also last euen to the end of their liues vntill the Lord by death doe put an end to the battaile giuing vnto the spirituall man full and finall victory ouer all his enemies and the crowne of victory euerlasting happinesse § Sect. 4. That this conflict is aften weake in strong Christians Finally the Lord to shew the riches of his bounty doth sometimes giue vnto his seruants such a large measure of spirituall strength sauing grace knowledge faith loue Christian magnanimitie and the rest that like those mightie worthies in the time of Dauid none of their spirituall enemies are able to withstand them but in the first encounters after this strength receiued they foile wound and vanquish them either leading them captiue without any great resistance or else putting them to a shamefull flight So as they neuer againe gather their scattered forces nor once dare to enter the field onely they may perhaps after a treacherous manner lye in ambushment and make some attempt vpon some great aduantage And in this case the spirituall sould our gloriously triumpheth ouer his spirituall enemies and keeping them vnder with vnresistable power doth enioy his victory with much peace and heauenly comfort But all this while we are to remember that the Christian Champian and the Lords great worthy doth not thus preuaile by vertue of any naturall strength which he hath aboue others of his fellow souldiers but like Sampson through the gifts of the spirit and the power of God communicated vnto him which because through their pride and selfe-loue they are apt to forget and beeing swollen vp in their owne conceipts to rob God of his glory by arrogating some part of the praise of their spirituall strength and victories vnto themselues the Lord leaueth them by spiritual desertions vnto their owne abilities and letteth loose their enemies to assault and encounter them In which case they are vtterly vnable to stand in the least conflict but are shamefully foyled put to flight and led captiue of sinne as we see in the example of Noah Lot Iob Dauid Peter and many others And then being discouraged and discomfited they complaine with Iob that God opposeth them as a mightie enemie making them his markes and shooting against them his enuenomed arrowes With Dauid that God hath forsaken them will be no Psal 22. 1. 77 7. 8. more intreated but hath shut vp his kindnesse in displeasure that his terrours doe fight against them dry their bones and drinke vp their spirits And finally with the Church they cry out O Lord why hast thou made vs to erre from thy Esa 63. 17. 64. 9. wayes and hardened our heart from thy feare Bee not wroth very sore O Lord neither remember iniquitie for euer On the other side the flesh all this while proudly swelleth in victorie insulteth ouer the spirit is this the man that tooke God for his hope Carryeth away the spoiles and vaunteth it selfe in a wicked triumph But though God hath withdrawne himselfe a little that the spirituall man might more carnestly seeke him yet hee doth not vtterly forsake his souldiers and seruants and those his graces in them though in respect of sense motion and outward operation they seeme quâ—â—e vtterly extinguished yet in truth they are but in a swound and as it were couered ouer with the ashes of corruption and therefore when the Lord reuiueth them bloweth vpon them with his spirit and cherisheth their inward heate by fresh fuell and a new accesse of sauing grace then Sampsons haire growing cut againe hee recouereth his strength and the Christian Champion being grieued and ashamed for his former foyles gatheteth together his scattered forces and with more then wonted valure and resolution encountering his enemies he putteth them to flight obtaineth the victorie and for euer after holdeth them vnder in more base subiection CHAP. XI How we may know whether this Conflict be fought in vs that is whether the spirit of God dwell in vs or no. § Sect. 1. That euery faith fall man may ought to be assured that the spirit of God dwelleth in him THE third point propounded iâ— how a Christian may know whether there bee in him this conflict betweene the spirit and the flesh or no which is in effect as much as to knowe whether wee be sound Christians whether we be the children of God whether wee belong to Gods election and finally whether we haue in vs any sauing grace yea or no seeing in all these and these onely this conflict is or wil be fought as soone as they are regenerate and conuerted vnto God The which waighty question hath already in part beene resolued when as I shewed the differences betweene the combate of the flesh and spirit and the conflict of conscience and the will and affections and now commeth to be more fully and directly handled For the clearing whereof we need not to make any further search but onely to examine whether the spirit of God accompanied with his sauing graces which is one of the combatants doth reside and dwell in vs. For if it doe theÌ„ there is no question but this conflict is in vs seeing it no sooner entreth and taketh possession of vs but presently it maketh warre against our flesh with all the carnall lusts thereof deposeth them from their regency giueth them deadly wounds holdeth them in subiection and laboureth all it may vtterly to desplace and roote them out Now euery faithfull man ought to be assured of this namely that the spirit of God dwelleth in him or if hee haue not this assurance as yet he is neuer to be at rest till it bee euident and cleare in his owne heart and conscience as being the greatest question and the waightiest and most important case of conscience that can bee propounded or knowne of vs. The which as it may bee knowne so no Christian ought to bee ignorant of it as the Apostle implyeth by that interrogation Know yee not that yee are the 1 Cor. 3. 16. 6. 19. Temple of God and that the spirit of God dwelleth in you And againe Know yee not that your bodies are the temples of the holy Ghost And therefore we must not content our selues with the doubtfull opinion of the Papists nor with the vncertaine and vngrounded hope of carnall gospellers but labour after certaine assurance that wee are the Temples of God and that his holy Spirit dwelleth in vs. Which that we may studiously indeauour to attaine vnto let vs consider first that God in his Word reuealeth this truth of the spirits dwelling in euery faithfull Christian by many infallible markes and signes to this end and purpose that we Deut. 29. 19.
may take notice thereof labour to attaine to the knowledge and assurance of it being a truth so important and comfortable Secondly if we doe not know that the Spirit dwelleth in vs we cannot know that we haue any part in Christ and consequently that we are true Christians seeing the holy Spirit is the principall bond of the vnion betweene him and vs by which he dwelleth in vs and wee in him Thirdly if we doe not know that the Spirit dwelleth in vs we cannot know that wee are iustified for wee haue nothing to doe with Christs righteousnesse in which we stand righteous before God till by our spirituall vnion he is made ours whereby we haue right and interest in all his benefits wee cannot know that wee are adopted the children of God vnlesse we know that wee haue the spirit of Adoption whereby wee cry in our hearts Abba Father Rom. 8. 15. Nor that we are sanctified vnlesse wee haue the sanctifying spirit which is the beginner and perfecter of all our holinesse nor that our prayers are heard of God seeing of our selues we know not how to pray as we ought but it is the spirit of supplication which helpeth our infirmities and teacheth vs to pray with sighes and grones which cannot bee expressed Rom. 8. 26. Iam. 4. 3. Neither doth the Lord heare any prayers but such as the Spirit inspireth because such only are according to his will And when without his helpe wee pray Wee aske and receiue not because wee aske amisse as the Apostle speaketh Fourthly vnlesse we know that wee haue the Spirit wee Ioh. 2. 20. 27. Ioh. 14. 26. cannot know whether we are in errour or truth or whether our Religion which we professe bee true or false because he is the spirit of illumination who onely inlighteneth vs and teacheth and leadeth vs in all truth Now how shall he shew vs other things so as we may know that hee sheweth them if he doe not shew vs himselfe and make it knowne vnto vs that he dwelleth in vs and teacheth vs Fiftly if we be not assured that he is in vs wee can haue no sound comfort because hee is the onely true comforter from whom all sound comfort springeth and all other comforts of which he is not the author are false vngrounded and meere delusions Lastly wee must labour after the knowledge 2 Cor. 13. 5. of the fruits of the spirit dwelling in vs as that wee haue faith and that Christ dwelleth in vs and therefore we must also be assured that we haue the tree and roote for the effect argueth his cause as well as the cause his effect and not to know that wee haue the spirit is not to know that we haue any grace § Sect. 2. The first infallible signe is the ministery and meanes by which it hath bene wrought in vs. Now we may know whether the spirit of God be in vs or no First by the ministerie and meanes which it vieth to make entrance and to take possession of vs the which is the ministerie of the Word of God For when the flesh with the lusts thereof are somewhat amazed and affrighted with the canon shot of legall threatnings making as it were a large breach into the heart and conscience and the trumpet of the Gospell soundeth offering remission of sin and eternall saluation to all that beleeue and repent then this victorious captaine maketh his entrance assaulteth the flesh and driueth it into corners taking possession of all for Gods vse the great Monarch of heauen and earth And this the Apostle sheweth where he saith that the Galathians Gal. 3. 2. receiued the spirit not by the workes of the law but by the hearing of faith that is the doctrin of faith contained in the Gospel of Iesus Christ Whereof it is that the Ministers of the New Testament are by him called the ministers of the 2 Cor. 3. 6. spirit because by their preaching they prepare the way for the spirit as Iohn the Baptist for Iesus Christ and are as it were his harbingers to take vp a lodging for him in our hearts and soules So that wee may discerne the spirit by the meanes whereby it entreth which is not by dreames and extraordinarie reuelations for this is the fanaticall spirit of Anabaptists and Familists nor by the preaching of the law onely For he commeth not in this great strong 1 King 19. 11. 12. winde that rents the Mountaines and breakes in pieces the Rockes nor in this earthquake which shaketh the foundations of mans heart nor in this fire which consumeth all sinners that come in the way of it But when these haue gone before like a peale of Canons that giue warning of the comming of this mighty Prince then the still voice of the Gospell is vttered by the Ambassadours and Heralds of the great King and with it hee entreth and scateth himselfe in our hearts as it were vpon his royall throne § Sect. 3 The second signe is the effects and fruits of the spirit 1 by the nature of the gifts in vs we may discerne the spirit Secondly we may know whether the spirit dwelleth in vs and fighteth against the flesh by the effects and fruits of it And first generally by the nature of the things wrought in vs and then by their constancie and continuance For if the gifts and endowments which we haue be but meerely naturall or such as may be attained vnto by our owne art industrie and indeauours then are they no infallible notes of Gods sanctifying spirit or sauing graces dwelling in vs the which are supernaturall diuine and sent downe as it were from heauen into vs. Whereof it is that the Apostle opposeth this spirit of God and that which is in worldly men the one against the other Wee haue receiued not the spirit of the world but the spirit which is of God And a little after the naturall man perceiueth not the things of the Spirit 1 Cor. 2. 12. 14 of God Againe if they be but the common gifts of the Spirit as meerely Morall vertues and restraining graces which are common to ciuill worldlings and haue beene also in many Heathens and honest infidels then cannot we by them gather any assurance that the sanctifying spirit dwelleth and warreth in vs against the flesh onely there is a fight betweene conscience and affections vice is curbed and ouer-ruled by vice and one corrupt facultie by an other of the same kinde §. Sect. 4. The graces of the spirit may be knowne by their constant continuall actions and operations Secondly the spirit and the sauing graces thereof are constant and continuall in their actions and operations dayly more and more mortifying and subduing the flesh and carnall corruptions and inciting vs vnto all Christian and holy duties like the sunne which from the rising shineth still more gloriously vntill noone day or a liuely fountaine which continually springeth and sendeth forth
true iustifying faith maketh vs to reioyce when as wee thinke of the appearing of our Sauiour Christ vnto iudgement and euen to long for this time as being the day of our full redemption when both in body and soule wee shall be freed from all sinne and misery and enioy all glory and endlesse happinesse according to that of our Sauiour When these things beginne to come to passe then looke vp and lift vp your heads for your redemption draweth nigh And so the Apostle saith that we which haue receiued the first fruites Luk. 21. 28. Rom. 8. 23. of the spirit euen we our selues groane within our selues waiting for the adoption to wit the redemption of our body The which ioy in thinking on this day and mourning because it is deferred commeth through our assurance of faith and confidence of hope For therefore doe we desire to leaue 2 Cor. 5. 1. 7. Gal. 5. 5. this world and to be dissolued because we knowe that if our earthly house of this tabernacle were dissolued wee haue a building of God a house not made with handes but eternall in the heauens and because through the spirit wee waite for the hope of righteousnesse by faith But no such ioy or longing accompanieth the faith of temporaries because they haue no such assurance of this happinesse and are besides so besotted with the loue of worldly things that they cannot without terrour and amazement thinke of that day which when it commeth will wholly depriue them of all their earthly ioy § Sect. 19. The 3 effect is the spirit of adoption A third effect of the spirit dwelling in vs is to perswade and assure vs that we are the children of God and to entitle vs as heyres to our heauenly inheritance the which is a priuiledge and prerogatiue that belongeth to all the faithfull and to them alone according to that of the Euangelist But as many as receiued him to them gaue hee power to Ioh. 1. 12. become the sonnes of God euen to them that beleeue on his name And this is an vndoubted fruit of the spirit as the apostle witnesseth For yee haue not saith hee receiued the spirit of bondage againe to feare but yee haue receiued the spirit Rom. 8. 15. 16. Gal. 4. 6. of adoption whereby we cry Abba Father The spirit it selfe beareth witnesse to our spirit that wee are the children of God and if children then heyres heyres of God and ioynt heyres with Christ And againe Because yee are sonnes God hath sent forth the spirit of his sonne into your hearts crying Abba Father In which regard the spirit of God dwelling in vs 2 Cor. 5. 5. is called the spirit of adoption which doeth not giue vnto vs a doubtfull testimony of this inestimable priuiledge but certainely assureth vs that it doeth belong vnto vs. In which regard it is called an earnest which God therefore Eph. 1. 14. giueth vs to put vs out of all doubt that he wil make good this heauenly bargaine which hee hath promised vnto vs. Which is saith the Apostle the earnest of our inheritance vntill the redemption of the purchased possession And in the same respect it is called a seale which by the powerfull impression that it imprinteth in vs assureth vs that God will make good vnto vs the promise of grace and saluation in Iesus Christ So the Apostle saith In whom also after ye beleeued yee were sealed with that holy spirit of promise And Eph. 1. 13. 4. 30. grieue not the holy spirit of God whereby yee are sealed vnto the day of redemption If therefore by this earnest and seale we haue attained vnto this assurance of our adoption and right vnto our heauenly inheritance we may be assured also that the spirit of God dwelleth in vs for the cause and the effect cannot be seuered and our assurance of our heauenly bargaine doeth plainely argue that we haue receiued this earnest and seale by which alone it is confirmed vnto vs. But that we may not be deceiued with a false and counterfeite seale let vs remember that this seale onely is annexed vnto the couenant of grace which requireth on our part the condition of faith and repentance and as it is Gods priuy seale according to that the Lord knoweth them that are his so there is a broade seale ioyned with it let euery 2 Tim. 2. 19. one that nameth the name of Christ depart from iniquity and therefore those who liue in their infidelity and impenitency haue not receiued this seale for what haue they to doe with the seale to whom the couenant doeth not appertaine § Sect 20. The fourth effect is the spirit of supplication A fourth effect of the spirit is to enable vs vnto prayer and to powre forth our soules vnto God in such an acceptable manner as that our suites and petitions are hard and graunted by him whereof it is called by the Prophet Zachary the spirit of grace and supplication which the Lord promiseth to power vpon the house of Dauid and vpon the inhabitants Zach. 12. 10. of Ierusalam that is all the true members of the inuisible Church militant here on earth So the Apostle plainly Rom. 8. 26. telleth vs that we know not for what to pray as we ought but it is the spirit which helpeth our infirmities and maketh intercession Iud. ver 20. for vs with groanings which cannot bee vttered And therefore the Apostle Iude knowing our insufficiencie in our selues to performe this duty doeth exhort vs to pray in the holy Ghost Whereby it appeareth that the spirit of God dwelleth in all those who in the sight and sense of their owne spirituall wants doe powre foorth their hearts and soules vnto God in prayer with faith and feruency of spirit which properties I require in that prayer which assureth vs that the spirit dwelleth in vs and not ability on the sudden vpon euery occasion to conceiue a prayer and to vtter it in eloquence of words choyse phrases or a continued ready discourse of speach For it is not saide that the spirit teacheth vs wordes and fluent phrases but to pray in the heart and spirit with sighes and groanes which cannot bee vttered which language God that searcheth the heart vnderstandeth and accepteth as the Apostle speaketh yea being a spirit and requiring to be worshipped in spirit and Rom. 8. 27. Ioh. 4. 24 trueth hee esteemeth not the most eloquent prayers conceiued and vttered without this sight of our wants zeale and feruency of spirit and contrariwise where these are he heareth and granteth our fuites supplications though with Ezechias we are not able to expresse them but chatter like a Crawe or Swallow or with Hannah onely moue our Esa 38. 14. lippes yea in trueth though wee should not so much as moue them so that with her wee speake vnto him in our 1 Sam. 1. 13. hearts Neither hath the Lord promised that he
breake then bowe and incline to any good the spirit of God maketh it to melt like the heart of Iosiah and so suppleth and softneth â—t that it becommeth flexible to Gods wil and fit to receiue any impression which he is pleased to stampe vpon it or any forme which hee will frame it vnto as if it were no more yron but now become clay or waxe So whereas he is naturally of a more then earthy coldnes Eph. 2. 1 Psal 34. 38. and like yron which maketh other things colde with the very touch thereof Gods spirit so heateth and inflameth him with feruent loue and ardent zeale that hee hath not onely liuely heate in himselfe but euen like spirituall fire he communicateth his heate and warmth of holinesse and righteousnesse to all that are neare vnto him making them which were colde and dull hot and zealously feruent in all Christian and holy duties Finally whereas like yron hee is naturally so lumpish and heauy that hee is wholly fixed and fastened to the earth minding onely worldly things and can no more mount vp aloft in holy heauenly meditations then yron of it selfe can ascend into the ayre or if by some outward force his thoughts be raised vp to minde those things which are aboue no sooner is the strength of the outward agent spent but presently like an yron bullet it falleth downe againe and euen presseth into the earth with more then wonted waight violence Contrariwise when as his earthy massinesse is attenuated with the fire of Gods spirit hee not onely becommeth more light but being throughly heated in this holy forge he sendeth vp the sparkes of spirituall meditations and now forgetting his olde earthy nature hee doeth no longer lye groueling on the ground minding onely earthly things but being risen with Christ he seeketh not things beneath but those things that are aboue and euen whilest his body is on earth Col. 3. 2. Phil. 3. 20 his conuersation is in heauen and though hee cannot corporally ascend yet he continually sendeth vp the therward the sparkles of holy heauenly thoughts and euen taketh his chiefe comfort and delight to spend his spirits in diuine contemplation Lastly as fire by the warmth and heate thereof refresheth and cheareth those creatures which are frozen and benummed with colde and communicateth vnto them the operations of life strength and nimblenes So this holy fire of the spirit giueth spirituall life and quickening vnto vs who are dead in trespasses and sinnes and by the diuine heate of Gods loue it warmeth cheareth and refresheth our icy and benummed hearts inflameth them with a feruent zeale of his glory and an ardent loue towards him who hath so loued vs and also to our neighbours for his sake whereby it commeth to passe that we who were frozen in the dregges of our sinnes and so weake and stiffe that we were not able to stirre a limbe for the doing of any good action are now made by this vitall heate strong and actiue for all good duties So our Sauiour saith that it is the spirit that quickneth the flesh profiteth nothing and the Apostle telleth vs that the spirit giueth life And Ioh. 6. 63. 2 Cor. 3. 6. Rom. 8. 2. 10. therefore he calleth him the lawe of the spirit of life and saith that this spirit is life because of righteousnesse § Sect. 11 That we may know that the spirit dwelleth in vs by the operations signified by the former metaphors If therefore we would knowe whether the spirit of God dwell in vs or no wee must examine our owne hearts and try our selues whether there be in vs these operations and effects of the spirit which are resembled by these metaphors and similitudes as first if it haue like a mighty winde cast downe the strong holds of sinne and as it were laide flat on the ground our proude carnall reason and rebellious will subiecting them to the will of God and the rule of his word if it hath caused vs not onely to burne in loue of Gods Maiesty but euen to blaze out in the zeale of his glory and if it hath cleansed vs like pure wheate from the chaffe of our corruptions and from the light corne of humaine inuentions and vngrounded superstitions Secondly let vs consider and try our selues if like an oyle it hath suppled and softned our hard and stony hearts so as they are pliable to Gods will if by this spirituall annoyting wee be made more strong actiue and nimble to performe holy and Christian duties then euer wee haue beene in time past and finally if it haue comforted and cheared our hearts in the assurance of our reconciliation with God and remission of our sinnes filling them with spirituall ioy and hath brought peace of conscience which maketh vs to looke with a chearefull countenance euen whilest the world frowneth vpon vs. Thirdly let vs examine if like water it hath cleared the eyes of our mindes and hath giuen vnto vs a sauing feeling and experimentall knowledge of God our selues and his holy trueth if it hath cooled and refreshed vs who were scorched with the apprehension of Gods anger for our sinnes or with the heate of troubles and afflictions and hath quenched our spirituall thirst by applying vnto vs Christs righteousnesse and blood-shead as it were a fountaine of liuing waters if it hath by applying vnto vs the vertue of Christs death cleansed and purged vs not onely from the guilt and punishment but also from the corruption of our sinnes so as though they dwell yet they doe not raigne in our mortall bodie and lastly if it haue watered our hearts as it were dry and barraigne grounds and hath made them like a fertile soyle to bring foorth plentifull fruites of holinesse and righteousnesse Finally let vs examine and try our selues if it haue beene vnto vs a spirituall fire to giue vnto vs light who sate in darkenesse and in the shadow of death if like a fire it haue consumed the drosse and rust of our corruptions and in some measure hath refined vs and made vs vessels of grace fit for Gods vse and finally if it hath warmed our colde and frozen hearts with the zeale of Gods glory and with the loue of him and our neighbours so as wee who were stiffe and benummed are become strong liuely and actiue in performing all holy and Christian duties which wee owe vnto them And if wee finde these effects and operations in vs then may wee be assured that the spirit of God which is the cause and authour of them dwelleth in vs though they be not in vs in perfection if they be in sincerity and truth but if vpon trial we finde that they are altogether wanting then haue we not the spirit of God which can no more be seuered from these effects and signes of it then light from the Sunne or those effects before spoken of from the wind and oyle the water and the fire § Sect 12.
flesh but onely in regard of their actions and operations which for a time through the strength and violence of corruption may bee hindred intermitted yea in outward appearance wholly annihilated and abolished But wee must take heede that wee doe not ascribe the permanency and growth of these sauing graces to any propertie or excellency which they haue in themselues as though they were able in their owne vertue and strength to withstand all temptations and to continue and increase in their perfection For if Adam in the state of innocency could not thus stand in the strength of his graces which were farre more perfect and excellent then any meere man euer since the fall attained vnto then how much lesse can we whose graces are Math. 12. 20. 17. 20. mingled with imperfections and stained with corruptions especially the weakest of Gods children whose faith is like the smoking flax and bruised reede which in their owne nature are soone quenched and easily broken or like the graine of mustard-seede which is as our Sauiour speaketh the least of all other but yet euen of their first and smallest seedes of graces it may bee as truely saide as of the strongest that they are not no not in respect of their degree abated and impaired for then being already the least degree if they should fall from that they should come to nothing but that in the middest of the temptations of Sathan and their owne flesh they still growe from one degree to another vnto a perfect age in Christ euen as the little infant thriueth as certainly in the naturall growth notwithstanding his weakenesse and all outward lets and impediments to childhood and youth as the youth doeth to ripe and perfect age But this our standing and thriuing in the state of sauing graces is to be ascribed to the power and promises of God to our vnion with Christ from whom wee receiue liuely sap and iuice by which we are nourished in all grace and goodnesse and to the continuall and gracious assistance of our good God who strengtheneth and supporteth vs against all the power of hell § Sect 11. An obiection against the former doctrin answered But some will say that this doctrine is lyable to much abuse seeing many will take occasion hereby to become presumptuous and secure because being as they suppose indued with these graces which are essentiall to a Christian they shall neuer loose them no not so much as in some degrees but euen when they sinne their graces are in the spirituall growth vnto perfection To which I answere that so is the doctrine of iustification through Gods free grace by faith yea of Gods mercy redemption by Christ and all the promises of the Gospell For where as the Apostle taught that where sinne abounded grace abounded much more Rom. 3. 7. 8. 6. 1. Rom. 1. 16. 2 Cor. 2. 16. some were ready to say Let vs sin thē that grace may abound and when with best caution we deliuer the truth wee shall finde that that which to some will be the strong power of God to saluation will bee to others a stumbling blocke of offence to others foolishnesse and that the same Word of God wil be as to the elect the sauour of life vnto life so to the wicked and reprobate the sauour of death to their deeper condemnation But it is not possible that any sound Christian who is indued with these graces in truth should thus abuse that which hath beene said to securitie and presumption for though the spirit of God fighting in them against the flesh cannot be ouercome yet may it be shrewdly shaken and foyled in the conflict though wee cannot loose these fundamentall vertues neither in whole nor in part yet through our negligence vnworthinesse and corruption they may bee suspended by God from their functions and operations and all their sweet fruits and effects the peace of conscience assurance of Gods loue and ioy in the holy Ghost may bee taken from them which is their chiefe comfort and the very life of their life without which it is but a continuall torment and painefull agony of bitter death they may loose the sense and feeling of all these graces themselues and be brought into such an apolepticall fit that no life of grace will appeare in them either to themselues or others In which estate there can be to them nothing but horrour and vexation of spirit and out of which they cannot recouer but with great difficultie and appearance of danger For before they can purchase their former peace they must passe through the painefull purgatorie of bitter repentance shed from their eyes many a salt and brinish teare if not from their hearts drops of bloud they must send forth many a deepe sigh and bitter grone haue outwardly leane bodies and pale visages and inwardly afflicted mindes and many a pinch and pange in their wounded conscience and the longer that they lye securely snorting in their sinnes without bringing forth the timely fruit of repentance the liker it is to be the Hedgehogs birth which the longer it is deferred the more dangerous and painefull it alwaies proueth For if we be presumptuous children the Lord like a wise father will make vs drinke so deepe of the cup of his wrath and feele the waight of his heauy hand that after we haue tasted of this bitter potion we will euer after be more carefull of preseruing our health that wee may not be forced againe to take such physick and hauing felt his strength we will neuer willingly neglect any meanes of maintaining Esa 27 5. peace with him as the Prophet speaketh Which who so well 1 Cor. 10. 12. Phil. 2. 13. considereth he will worke out his saluation with feare and trembling and whilest he thinketh that hee standeth hee will take heede of falling Hee will giue kinde entertainment to the good spirit of God auoiding all things which might vexe and grieue it he will earnestly vse all meanes whereby the graces thereof may be increased and diligently auoide the contrarie meanes whereby they might bee weakened and impaired hee will keepe a narrow watch ouer all his waies and buckle close vnto him the whole Christian armour whereby he may be able to stand in the day of tentation he will labour and striue with all diligence to make his calling and election sure and couragiously resist all the encounters of his spirituall enemies and knowing that he standeth more firmely in the power of Gods promises then in his owne strength hee will oftentimes lay claime and challenge to them by feruent prayer crying out with Dauid O Lord remember the promise made to thy seruant wherein thou hast caused me to trust Psal 419. 49. § Sect. 12. Of the assured victorie which the spirit obtaineth ouer the flesh in this conflict The second thing to bee considered in the successe of this conflict is the assured victorie which the Spirit alwaies obtaineth ouer
the flesh for though it be often weakened and wearied yet it can neuer be vtterly vanquished but still recouereth strength and courage whereby againe it preuaileth and putteth the flesh to flight though it receiue many wounds foiles and fals in the combate yet the wounds are recured by applying of the precious balsum of Christs bloud by the hand of faith and it recouereth of the soiles and fals through the power and promises of God apprehended by the same meanes and through the gracious assistance of Gods spirit which supporteth our weakenesse and when wee are ready to faint and sinke sendeth fresh supplies of renewed graces which re-enforcing our decayed bands encourageth vs to giue fierce assaults against the flesh and the lusts thereof and enableth vs to obtaine the victorie Neither is it possible that the flesh or the Diuell himselfe should finally preuaile against the man regenerate not because he is mightier then they or is superiour in power or policie for herein euen the stoutest champion commeth farre short of our spirituall enemies but because God hath in many places of holy scripture promised vnto them victorie and that if they will resist and fight their enemies shall flee and be discomfited and therefore the issue of the battell resteth not vpon their strength but vpon the infallible Eph 6. 10. 12 truth of God which can neuer faile Secondly because we sight not with our owne weapons but with the sword of the spirit which nothing can withstand we stand in the field not in our owne armour but in the compleat armour of God which being o◠his making must needs bee high proofe and will not by its weakenesse and insufficiencie discredit the workeman we goe not on warfare in our own priuate quarrell but like Dauid against Goliah wee goe out against them in the name of the Lord of Hosts the God of 1 Sam 17. 45 the armies of Israel whom they defie and his battailes we fight who is all-sufficient by his sole word to giue vs victorie and therefore wee are sure to preuaile in so good a quarrell neither will our Grand-captaine let his mightiest enemies destroy the weakest of his souldiers who beare his colours and fight vnder his standard seeing it is his owne cause and he is able alone without other helpe euen with a word of his mouth to vanquish them all and put them to shamefull flight Thirdly because it is the spirituall conflict wherein the spirit of God with the royall armie of his graces fighteth against the Diuell and his chiefetaine the flesh with the lusts thereof and therefore wee cannot doubt of victory vnlesse wee should in againe that the holy Spirit should want power to preuaile against the wicked spirit or hauing it would in his wisedome suffer himselfe to bee so much dishonoured as to be vanquished in the conflict Finally we are sure of victory and that the enemies of our saluation shal neuer be able to preuaile against vs because our victorious Eleazar Iesus Christ hath already ouercom them all and onely putteth vs to fight against conquered enemies yea and that wee may receiue no mortall hurt in this conflict hee holdeth vs by the right hand and biddeth vs to fight without feare yea himselfe holdeth vs in his right Esa 41. 10. 11. 12. 42. 6. hand and as he is powerfull to keepe vs so he hath bound himselfe by his gracious promise that none of our enemies shall pull vs from him Yea which is most of all hee hath inseparably vnited vs vnto himselfe by his holy spirit and made vs liuely members of his body and therefore being Ioh. 10. 28. powerfull to defend vs he will neuer suffer vs to perish for so should his owne blessed body receiue no mayme § Sect. 13. An obiection against the former truth answered Now whereas it may bee obiected that there are many Christians who by themselues and others are reputed members of Christ that yet quite fall away from him and become limmes of Sathan to this I answere that the members of Christ generally so called are of two sorts First such liuely members as are inseparably vnited vnto him by his holy spirit and a liuely faith the which neither the Diuell nor the flesh nor all the power of hell can plucke away from him Secondly such as are improperly called Christs members being dead and fruitlesse and onely so in their outward profession the which they making onely for worldly respects must necessarily fayle when they fayle and bee quite seuered from Christ when their outward profession which is the onely bond of their vnion is taken away euen as a woodden legge which is tyed to a liuing body with strings and points must needs fall from it when they are cut in sunder the which separation doth not proue that the true members of Christ may perish but rather that these who haue thus perished were neuer the true members of his body As for the liuely members of Christs body they can neuer be parted from him in respect of their spirituall vnion because the spirit of God which is the chiefe band of it can neuer faile It is true that there may be a temporary separation betweene our bridegroome Christ and the Christian soule espoused vnto him but not Hos 21. 9. in respect of their spirituall vnion for he betrotheth her vnto himselfe for euer in righteousnes iudgement louing kindnesse mercie and faithfulnesse as the Prophet speaketh and not sinne it selfe can separate them for it is one branch of the mariage couenant that he wil forgiue her sins and remember Ier. 31. 34. them no more nor death for they are both immortall Only they may be parted for a time in respect of cōmunion and fellowship of that sweet influence of his spirituall graces at least in her feeling apprehension Euen as the wise and louing husband may for the hainous faults of his wife cease for a time to communicate vnto her his person in respect of sweet societie delightfull familiarity and yet the vnion of marriage remaining firme he may receiue her againe vpon her repentance into his wonted fauour and communicate vnto her himselfe with all testimonies of his loue But this chaste spouse the Christian soule can neuer sleepe in securitie nor rest contented in this estate but with the Church in the Canticles she lamenteth the absence of her dearest loue Cant. 3. 1 shee neuer ceaseth seeking of him in his holy ordinances and in the exercises of faith and repentance till shee haue found him and haue the sensible fruition of his sweet society where by shee approueth her selfe to bee vnited vnto Christ in coniugall affection seeing it is as vndoubted a signe of it to mourne for the absence of our bridegroome as to reioyce in his presence and our fruition of his loue § Sect 14. That there are 2 degrees of the spirits victory 1 in this life Now being thus vnited vnto
possible that we should in this way stand at a stay but if we goe not forward we shall goe backward if we doe not rowe continually against the tide of our corruptions they will carry vs downe the streame into the dead sea and gulfe of perdition CHAP. XIX Of the first meanes to strengthen the spirit which is to auoide the meanes whereby it is weakned § Sect. 1. That our sins are the cheife 〈◊〉 whereby the spirit is weakened WEE haue shewed how necessary it is if wee would get the victory against our spirituall enemies fleshly lusts that we should first vse our best endeauour to weaken them and then set vpon them with all our forces But this is not enough but as wee are to weaken and disarme our enemy the flesh so on the other side wee must with like earnestnesse and diligence strengthen and arme the spirit it being no lesse necessary for the obtaining of victory to nourish our friends thtn to famish our enemies and to furnish them with all prouision armour and munition then to withdrawe and keepe backe from the other all these warlike helpes Although in trueth in this spirituall warre both these concurre and meete in the same actions for the famishing of the flesh is the nourishing of the spirit the weakning of the one is the strengthening of the other and whilest wee disarme and disfurnish our spirituall enemies of their prouision and munition we furnish our regenerate part with all necessaries So Basill saith Looke how much thou detractest from the flesh and so much thou makest thy spirituall part to prosper and flourish in good health and liking Quantum carni detrabes tantum facies animam spiritali bona habitudine relucere Basil de ieiunio Conc. 2. And therefore I shall be the more briefe in this argument howsoeuer I thinke it fit that something should bee added And first wee will consider this point negatiuely shewing that all meanes are to bee shunned whereby the spirit is weakened and quenched and then affirmatiuely shewing that wee are to vse all the meanes whereby it may be cheared and strengthened Concerning the former The chiefe meanes whereby the spirit is weakened and quenched are our sinnes which doe vexe and grieue the good spirit of God dwelling in vs and make him weary of his lodging and habitation For no stinking filth can bee so noysome vnto vs as sinne is vnto this holy guest and therefore he cannot indure to continue in our bodies and soules as his temples if they be profaned and defiled with it But aboue other sins we weaken the spirit with sins commited against knowledge and conscience wilfully and presumptuously for such sinnes doe most oppositely crosse and thwart the good motions of it and doe as plainely contradict it as if they should say in plaine tearmes though wee take notice of thy will wee will not doe it but the cleane contrary With which kinde of obstinate rebellion the spiritis so wearied and tired that it will no longer contend with vs to bring vs vnto goodnesse but will leaue vs to our owne vile lustes and a reprobate minde to goe on in sinne with greedinesse to our perdition So the Lord professeth that when the olde world resisted the motions of his spirit in the preaching of iust Noah it should no longer Gen. 6. 3. contend with them but seeing this pure water of his spirit would not quench their fiery lusts he would quench them by other meanes euen the vniuersall flood which drowned the whole earth Thus he complaineth that hee was pressed vnder Amos. 2. 13. their sinnes as a cart is pressed that is full of sheaues and therefore threatneth that hee will presse them downe with his heauy iudgements And thus because the Gentiles sinned against the common gift and illumination of the spirit and so against knowledge and conscience therefore the Lord gaue them vp to their owne vile affections and to a reprobate Rom. 1. minde to commit with greedinesse all manner of abominable wickednesse And therefore if wee would not haue the spirit to be so weakened and wearied that it will leaue and forsake vs wee must not as the Apostle exhorteth vs 1 Thes 5. 19. quench it and the good motions thereof by continuing in those sinnes from which it disswadeth vs nor by making his lodging loathsome with the noysome filth of sin grieue the good spirit of God whereby wee are sealed vnto the Eph. 4. 30. day of redemption To which ende let vs consider that if we giue good entertainment to this holy guest he wil sup with vs and with his company make all our cheare comfortable yea rather he will feast vs and make vs a most pleasant banquet of all spirituall delicacies he will beare part with vs in all our griefes and as the Prophet speaketh he will by sympathy and compassion be afflicted in our afflictions Yea he will comfort vs in all our sorrowes and therefore let vs Esa 63. 9. take heede of vexing him for if grieuing our comforter wee make him to leaue vs who shall cheare and refresh vs in all our miseries § Sect. 2 Of some speciall sins whereby the spirit i◠most weakened But howsoeuer all sinnes generally wound and weaken the spirit yet there are some speciall sinnes aboue the rest which doe infeeble it and quench all the good motions of it the first wherof is ignorance and blindnes of minde the which pulleth as it were out of the hand of the spirit his chiefe weapon the two edged sword of Gods Word whereby it defendeth it selfe and offendeth his spirituall enemies and like a blacke foggie mist dazeleth and blindeth the eyes of the vnderstanding so as it cannot discerne the sleights and subtilties the wiles and strong delusions of our spirituall enemies nor on which side they strike vs nor how to ward off their blowes nor withstand the malice and fury of their tentations The second is infidelitie which disableth the Spirit whilest it depriueth it of the chiefe comforts and encouragements whereby it is strengthened against the assaults of the flesh namely Gods sweet promises of grace in this life and glory in the life to come to all those who walk in the spirit and mortifie the flesh with the lusts thereof Yea it weakeneth and looseneth the spirituall bond of our vnion with Christ which is our faith by which alone he is applyed and so stoppeth and hindreth the influences of his graces and the vertue and vigour the iuice and sap which from this roote of Iesse is deriued vnto vs by which alone we are strengthened against the flesh and enabled to withstand all the assaults of our spirituall enemies The third is impenitencie the which is most pernicious to the health and vigour of the spirit for besides that it hindereth all the operations of our faith the application of Christ and all the promises made in him our communion and sweet fellowship with God