Of speciall fruites of the spirit whereby wee may know that it dwelleth in vs. The last effects which are infallible signes of the spirits dwelling in vs are all the sauing and sanctifying gifts and graces which it worketh in vs as first a liuely faith apprehending the promises and applying vnto vs Christ Iesus and all his benefits of which I haue already spoken The second fruite of the spirit is vnfained loue of God not onely for his benefits receiued or expected present prosperitie the confluence of worldly benefits and euerlasting saluation but also in his owne nature and in respect of his 2 Tim. 1. 7. goodnesse mercy iustice holinesse and all other his sauing attributes In which the faithfull in their loue resemble children who loue their parents out of naturall affection simply and sincerely when as they haue no other outward motiue euen when they crosse them in their desires and doe correct and chastise them for their amendment For such is the loue of Gods children free and generous although their loue may be encreased and made vnto them much more sensible by temporall benefits and heauenly hopes in which respect they are saide to haue receiued a free spirit and so serue God in the libertie of it Whereas contrariwise if there be any loue towards God in the wicked it is onely seruile and slauish not for his owne sake or out of their owne disposition and naturall affection but onely for the hyre of worldly prosperity honours riches pleasures peace health ease and such like temporary benefits the which when he doeth at any time take from them and inflict vpon them the contrary crosses then the cause of their loue ceasing their loue it selfe also ceaseth as we see in the example of Saul Iehu Iudas Demas and many others Thirdly the spirit bringeth with it peace of conscience Rom. 5. 1. Gal. 5. 17. which is a fruite of faith that the spirit worketh in vs assuring vs of the remission of our sinnes and our reconciliation with God for so the Apostle saith that being iustified by faith wee haue peace with God through our Lord Iesus Christ and therefore hee also reckoneth it among the fruits of the spirit Fourthly by this assurance of faith and inward peace it also worketh in vs inward comfort and consolation which maketh vs with patience to indure all afflictions and to stand against all the temptations of our spirituall enemies in which respect our Sauiour Christ calleth Ioh. 15. 26. the holy spirit the Comforter because he is the authour and fountaine of all consolation Fourthly from this peace and comfort he raiseth spirituall ioy and reioycing in God our hearts being rauished in the assurance of his mercy and the sense and feeling of his loue and fauour in Iesus Christ in the freedome out of the hands of all our spirituall enemies and our assured hopes of heauenly happinesse the which also is a fruite of the spirit as the Apostle reckoneth Gal. 5. 22. it in the same place and is so to be seene in the faithfull not onely when their wine and oyle aboundeth in which Psal 4. 6. 7. the wicked also may reioyce but also when in the absence of these the light of Gods countenance doeth shine vpon them which causeth vs to ioy and reioyce euen in the middest of crosses and tribulations as the Apostle telleth vs. Rom. 5. 3. Fiftly from all these ariseth thankefulnesse vnto God from whom wee haue receiued all these benefits the which is shewed not with our lippes alone but by our conscionable care and zealous endeauour to glorifie God in all our thoughts words and actions and our earnest desire to approue our selues vnto God in all things and to retaine his loue and auoide his displeasure in louing and practising whatsoeuer he loueth and requireth and in hating and forsaking all that he abhorreth and forbiddeth § Sect. 13. Of other speciall fruiâ—tes of the spirit respecting our neighbours Vnto which duties immediately respecting God the Apostle also ioyneth as fruits of the spirit diuers others respecting our neighbours and our owne persons As first long suffering when as considering how the Lord hath borne with vs when he might haue consumed vs with his wrath we doe also beare with our brethren and when the wrong and iniure vs indure it with patience or else at least deferre and put off our anger or restraine and moderate the rage and heate of it according to that of the Apostle Put on as the elect of God holy and beloued bowels of mercies Col. 3. 12. kindnesse humblenesse of minde meekenesse long-suffering forbearing one another and forgiuing one another if any man haue a quarrell against any euen as Christ forgaue you so also doe yee The second is gentlenesse whereby a man carryeth himselfe courteously and affably in his words and friendly and kindely in all his actions vnto all men mildely to his inferiours and reuerently and respectiuely to his superiours And this the Apostle requireth that we should be no brawlers Tit. 3. 2 but gentle shewing all kindnesse vnto all men The third is goodnesse whereby we are ready by all meanes wee can to doe good vnto our neighbours both in the duties of iustice and mercie vnto their persons and states soules bodies and name And this we are bound vnto by Gods commandement namely that we should by loue serue one another Gal. 5. 13. and also by that bond of the Spirit which vniteth vs together in our body vnder one head Christ which should cause vs to demeane our selues towards one another as it be commeth members of the same body The fourth is faith or fidelitie whereby in our words we keepe all our lawfull promises and couenants though it be to our owne hinderance and in our actions carrie our selues truely and honestly without falshood lying and deceipt The fift is meekenesse which consisteth in two things the first patience in forbearing Mat. 5. to reuenge by our owne priuate meanes wrongs and iniuries from which our Sauiour would haue vs so farre that wee should rather offer our selues to beare new iniuries then reuenge the old and the other lowlinesse whereby laying aside all proud conceipt of our own worth and excellencie wee thinke better of others then of our selues and in giuing honour striue and labour to goe before them 2 Sect 14. Of some other speciall fruites of the spirit respecting our owne persons In respect of our owne persons the fruits of the spirit are principally two the first whereof is temperance whereby a man rightly ordereth ruleth and moderateth his appetite in his meate drinke and apparell pleasures and recreations according to the rules of Gods Word hating and forsaking gluttonie and drunkennesse excessiue brauerie and strange fashions sinfull delights and vnlawful and excessiue pastimes The other is sobrietie which especially teacheth vs the right vse of all Gods blessings and benefits both temporall and spirituall And for the
similitude betweene them yet there are many great and essentiall differences whereby wee may know the one from the other For the regenerate man mortifieth and forsaketh his sinnes out of loue and obedience to God but the vnregenerate out of self-selfe-loue for the obtaining some temporall good or the auoiding of some euill Hee renounceth all sinne and laboureth most in the mortification of those corruptions vnto which hee is naturally most inclined as wee may see in the example of Dauid who shewed his vprightnesse before God by keeping himselfe from all his iniquities by hating euery false way and esteeming all Gods precepts So that his repentance and mortification is without restraint Ioh. 6. 63. or limitation and extendeth to the subduing and rooting Tit. 3. 5. out of all sinne without exception But the other in his fained repentance renounceth onley some sinnes which Eph. 2. 1. he can best spare as being least pleasant or profitable but as for those which are most aduantageable and delightfull he keepeth them like sugar vnder his tongue and will rather part with any thing euen the first borne of his body Iob. 20. 12 Mic. 6. 6. as the Prophet speaketh yea loose his owne soule then leaue and forsake it As we see in Herode and many others The man regenerate is constant in his repentance and casteth away his sinnes with detestation like filthy rags with a purpose neuer againe to returne vnto them but the hypocrite Esa 58. 5 Heb. 12. 1. onely leaueth them for a time and then returneth vnto them againe he layeth them aside like his apparell with a purpose to resume them when hee hath fit opportunitie and there is not a through diuorce betweene him and them but onely a temporarie separation as it were by mutuall consent Hee leaueth his sinnes willingly and chearefully and because they so beset him and clinge about his necke that he cannot in such hast flie from them as he desireth therefore he is content that the Lord should pull him out of this sinfull Sodome with some violence burne away his drosse with the fire of tribulation and cut the throate of those which he hath esteemed his darling sins with the sword or razor of afflictions but the other vnwillingly forsaketh his darling sinnes and when he is dragged from them by the feare of Gods approaching iudgements he doth with Lots wise looke backe vpon them as being loath to part with them vnlesse he were constrained by meere necessitie From whence another maine difference plainely ariseth betweene them For the sound Christian by his repentance hath his minde and affections changed and whereas in the dayes of his ignorance he allowed and approued loued and liked his sinnes now hee condemneth loatheth and disliketh them so that hee is freed not onely from the outward act of sinne but also from the inward loue yea more from the corrupt affection then from the sinfull action as wee see in the example of the Apostle Paul who did the euill which hee hated and Rom. 7. 15. 23. was delighted in the law of God in the inner man when by the Law of his members he was led captiue of sinne But the vnregenerate doe onely leaue their sinnes in respect of the outward act when as in the meane while their hearts and affections doe cleaue vnto it As we see in the example of Balaam Num. 23. 20. 26 who rendereth this as the reason why hee would not curse the people of Israel not because hee loued them as being the Church of God and his peculiar and chosen people but because the Lord would not giue him leaue wherby he implyeth that hee would very gladly haue done it that by gratifying Balaacke hee might haue receiued the wages of iniquitie but was restrained by the terrours of the Almightie so as he durst not for his life presume to doe it In which respect it may be truely said that Pauls sinning through infirmitie and in some sort vnwillingly was lesse sinfull then Balaams not committing of that act of sinne in cursing the people yea then his blessing of them seeing all hee did was through feare and constraint which made him to blesse them whom hee cursed in his heart as appeareth by that his cursed counsaile which he gaue vnto Balaacke namely that he should by alluring the people to Num. 24. 14. 24. 1. 2. commit first carnall and then spirituall fornication vtterly disarme them of Gods protection and leaue them naked to their enemies And the Lord doth not so much regard the hand as the heart nor the outward action as the minde and inward affection § Sect 6. That the spirit is knowne to be in vs by his quickning of vs in the inner man Secondly as the spirit mortifieth and crucifieth the olde man with the lusts thereof so it quickeneth vs in the inner man and reneweth in vs all sanctifying and sauing graces as it maketh vs to flye all euill so to imbrace that which is good as it causeth vs to forsake our old sinful workes and corrupt conuersation so it inableth vs by our new obedience to serue the liuing God Thus our Sauiour ascribeth to the spirit this spirituall life and quickening It is saith he the spirit that quickeneth And the Apostle telleth vs that Iohn 6. 63. God according to his mercie hath saud vs by the washing of regeneration and renewing of the holy Ghost If therefore the Tit. 3. 5. Spirit of God dwelleth in vs then are we who were dead in trespasses and sinne quickened with sauing grace and raised Eph. 2. 1. and inabled vnto new obedience our vnderstanding which were darkened with ignorance are inlightened with the knowledge of Gods truth the worke of redemption and mysteries of godlinesse Our iudgements are informed so as we can discerne betweene truth and falsehood good and euill Our mindes which onely minded earthly vanities are now set not on things beneath but vpon those Col. 3. 2. Heb 9. 14. that are aboue our consciences which were loaded with dead workes doe now serue the liuing God performing that dutie for which they were created in excusing vs when we doe well and accusing vs when we doe euill Our wils which were stubborne and rebellious are now obedient plyable and subiect to the will of God Our hearts of stone are Psal 51. 17. made hearts of flesh and becomming broken and contrite are fit sacrifices which God accepteth Our corrupt affections are now sanctified and brought in order our loue of the world is changed into the loue of God spirituall and heauenly things our confidence in the creature into affiance and trust in God Our feare of men into a godly feare which restraineth vs from sinne and inciteth vs to all good duties Our carnall ioy into spirituall reioycing our corrupt anger into godly zeale which setteth it self against all the impediments of Gods glory especially our owne sinnes And finally being freed from the
onely vpon the proppe of worldly prosperitie which being pulled away sinketh and fayleth and whilest this faire greene blade which springeth out of the stonie ground is moystened with the dewe of temporall benefits it sprouteth vp and flowrisheth but no sooner doeth the sunne of affliction and persecution arise but presently it withereth and fadeth Lastly true faith is alwayes a liuing and fruitfull faith and is continually exercised in good workes and Christian duties and in loue and obedience towards God but the faith of hypocrites is dead barren and fruitelesse or if it beare any fruits at all yet haue they no respect to God but are done out of pride or selfe-loue for feare of punishments or hope of rewards But more of this afterwards §. Sect. 4. The difference betweene true and false repentance Thus also the hypocrite hath some kinde of repentance the which the flesh commendeth vnto him as greeing well enough with it selfe and that to this ende that he may content himselfe with it and neuer labour after sound repentance Which deceipt that we may preuent we are to learne and obserue the many differences betweene this counterfaite and false repentance and that which is sound and sincere For true repentance springeth from a liuely faith assuring vs of Gods loue which causeth vs to bewaile our Zach. 12. 10 Luk. 15. 18. sinnes because by them wee haue displeased our gratious God who so loueth vs and whom we so loue but the sorrow of hypocrites riseth from infidelitie and selfe-loue which maketh vs mourne because by our sinnes wee haue made our selues obnoxious to punishments Godly sorrow ariseth from a true hatred of sinne which being odious vnto vs as an vgly serpent or grieuous as an heauy burthen doth cause vs to sorrow and mourne because we cannot be ridde of it nor shake it off but worldly sorrowe from our loue of sinne because wee are loath to leaue it and yet must needes for feare of further punishment Godly sorrowe driueth the sinner to God with Dauid and maketh him to humble himselfe acknowledge his sinne and aske pardon But the sorrowe of hypocrites driueth men from God maketh them to deny their sinne or to excuse and and minse it Godly sorrowe worketh a change and alteration to amendment of life but the hypocrite though he hangeth downe his head like a bulrush for a day and blubbreth his cheekes with teares yet either hee leaueth not his sinne at all or onely as he leaueth and putteth of his clothes with a purpose to resume and put them on the next day Godly sorrowe doeth chiefely respect the sinne whereby the Christian hath offended God but the sorrow of hypocrites looketh chiefely to the punishment whereby they haue displeased themselues Finally the sorrowe of the faithfull is constant and continual from the first day of conuersion to the ende of their liues but the sorrow of hypocrites is but by flashes and spurts and commonly ceaseth when they are freed from their smart and paine § Sct. 5. The differences betweene the obedience of the faithfull and of hypocrites The like differences also wee may obserue in the other part of repentance which is amendment of life and newe obedience For the obedience of the faithfull springeth from their faith and loue of God but the obedience of hypocrites from selfe-loue and carnall respects the faithfull propound vnto all their good workes the glory of God as their chiefe ende but the hypocrite propoundeth to himselfe chiefely his own good and that in worldly and carnall repects The true beleeuer performeth totall obedience in respect of the subiect with all the powers and parts of his soule and body but the hypocrite contenteth himselfe with bodily exercise which is without the power of godlinesse and doeth not worship God in spirit and trueth nor with a willing and chearefull heart but contradicting the Rom. 7. Apostles speech he may say the euill which I loue that doe I not but the good which I hate that doe I. So also the faithfull Christian performeth totall obedience in respect of Psal 119. 6. the obiect and hauing regard vnto all Gods Commandements he fleeth from all sinne and embraceth all holy duties yea aboue all sinnes hateth those most which cleaue fastest vnto him and laboureth most to bring his heart to the loue of those duties to which naturally he is most backward But the hypocrite seeming to make conscience of one table neglecteth the other or if hee forsaketh many sinnes and doeth many duties yet he hath some darling sinnes which he holdeth as sweete vnder his tongue which hee will by no Iob. 20. 12. meanes part with and some duties there are so contrary to his corrupt nature that there is no arguments that can bee vsed which can moue him to practise them Finally the obedience of the faithfull is constant and permanent and the longer it continueth the more it groweth and encreaseth but the obedience of hypocrites is vnconstant and by fits onely and flashes and commonly like a naughtie iade hee is most free and forward in the beginning of the iourney but quite tyred before he come neere vnto the end § Sect 6. The fleshes deceipt in mouing vs to leaue of from doing good duties that wee may auoide hypocrisy And thus we may defeate the policies of the flesh wherby it draweth vs to hypocrisie wherewith if it cannot preuaile with vs it will labour to draw vs into the contrary extreame and because hypocrisie is odious vnto vs it will moue vs more to disguise and bide our profession of religion to refraine from all good speeches which might glorifie God and edifie our brethren to conforme our selues to their fashions which beare vs company in outward shew though in heart we be farre vnlike them and to neglect all good actions and holy duties as meditation fasting prayer giuing of almes or to doe them in great secrecie and â—s it were by stealth for feare lest men taking notice of them should thinke vs too glorious in our outward shew and condemne vs of hypocrisie The which conceipt so ouerswayeth with diuers who are otherwise good Christians that they are ashamed and ready to bâ—ush when they are taken at vnawares in doing religious duties as though they were guiltie of some great fault And so much the rather because the most godly Christians hauing the reliques of hypocrisie as of all other sinnes remaining in them are guilty to themselues of this corruption as finding it often to preuaile with them and therefore labour with so much the more diligence to auoide all semblance and appearance of it With which deceipt that we may not be ouertaken let vs consider that we ought not so to auoide the shew of hypocrisie as that wee doe in truth shun Christian apologie and profession whereby God is to bee glorified and our neighbours edified that we fall into the sinne of hypocrisie indeede whilest we thus labour to flie the
I haue finished my course I haue kept the faith henceforth is laide vp for mee a crowne of righteousnesse 2 Tim. 4. 8. § Sect. 9. Tâ—â—â— conflict is suitable for the time and place wherein wee liue Lastly as it is profitable that these reliques of sin should remaine in vs and also sutable and seasonable to the time and place wherein we liue For it is appointed by God that we should not in this life attaine vnto perfection but that we should onely labour after it and attaine vnto it in the life to come that we should whilest we be heere be in our nonage and come to our perfect age in Christ and our heauenly inheritance after wee are dissolued and bee with Christ This world is appointed for our painfull pilgrimage wherein we must toyle and trauell indure many miseries and be indaungered to the malice and furious assaults of our spirituall enemies and it is not seasonable to expect our rest and ioyes vntill we be ariued saufe in our owne countrey Finally it is appoynted of God to the place of our warrfare and therefore we must not looke to haue our enemies quite expelled or vanquished but here wee must fight dayly and approue our faith and Christian valure to our cheif soueraigne and then afterwardes when by death we haue gotten a full and finall conquest we shall be crowned with the crowne of victory Finally it is not Gods pleasure that wee should in this life attaine to our full stature and perfect measure of sanctification and holinesse but that wee should bee still growing from one measure of grace to another and by peecemeale consume the body of sinne which hindreth our growth vntill by death it be sully abolished CHAP. III. Of the formall and essentiall causes of this conflict § Sect. 1. That there was no conflict in man in the time of innocencie WEe haue shewed the chiefe efficient causes of this conflict let vs now consider of those causes which are formall and essentiall and because contraries are best illustrated by their contraries as heate by colde darknes by light and the miseries of a daungerous warre by the blessings and benefits of an happy peace let vs consider that wee may reduce this discourse ab ouo euen the first principles and grounds how that there was a time when this conflict and ciuil broyles were not to be found in the little world of man The which was two-fold the one was that truely golden age in which man created according to Gods own image liued in the state of innocency when as there was a blessed peace and heauenly harmony betweene the body and soule and all the faculties powers and parts of them both For the vnderstanding being inlightened from God with heauenly wisedome did both knowe and obserue the lawe of nature written in the heart the which serued as a iust rule whereby it was directed in the knowledge of good and euill trueth and falsehood right and wrong Wherein the iudgement being throughly informed the minde gaue vnto the will true euidence and information concerning all things presented vnto it the which it readily receiued cheerefully embracing what it approued and refusing and auoyding what it disalowed The affections also quietly and ioyfully obeyed reason as their Lord and Soueraigne like souldiars following their Captaine and as blinde men doe their guides and the body was both a fit and ready instrument vnto the soule for the executing of all good designes and in all things like a faithfull seruant was ready at commaund And thus whilest the vnderstanding and reason placed as Gods vice-ioy in vs obeyed him as the supreame Soueraigne the will was also ruled by reason and the affections with all the parts of the body were subiect vnto them both and all conspiring and agreeing together made a sweete harmony and like louing and wel-agreeing subiects in a well ruled common-wealth they all stood firme in their vnited forces § Sect 2. How the causes and occasions of this conflict were begun in vs. But when Sathan the arch-enemy of mankinde and chiefe authour of all discord and dissention saw and seeing enuied our happy estate and condition hee plotted all meanes whereby he might worke our ruine And perceiuing that though our estate were strong yet it was mutable wee being left of God to our owne free will either to stand or fall to retaine the good or to choose the euill he mustreth together all his forces and layeth siedge to this wel-walled and strong manred Citie against which hee could no more preuaile then the Grecians at the siedge of Troy by powerfull violence and fierce assault till with his Sinon-like or rather serpentine subtilties he had perswaded vs vnder shewe of loue and peace to put of our armour of created graces and to pull downe with our owne hands the walles of our defence And then seeing vs thus weakened and disarmed and yet lying in the drunken and drowsie sleepe of retchlesse securitie he entreth in vpon vs accompanied with a crewe of hellish souldiars the first and chiefe whereof were disobedience vnbeliefe in God and credulitie to the Diuell damnable pride enuie discontent aspiring ambition and vnthankefulnesse All which being let in by that breach which our free will abusing it libertie had made in our soules presently they all fell to burning sacking and spoyling vs of all Gods rich graces our created wisedome and holinesse and surprised all our strong holds making themselues conquerours of all our powers and parts and euery one of this hellish crewe and sinnefull vices chusing for their dwelling and possession those places and parts which they thought most fitting for them As for example ignorance errour curiositie and many thousands of sinfull vices choosing for their dwelling and possession those places and parts which they thought most fitting for them As for example ignorance errour curiosity and many thousands of sinnefull imaginations like the Iebuzites surprize and keepe the chiefe tower of the minde worldlinesse and prophanesse subdue and hold reason in subiection peruersnesse and rebellion surprize the will but in the heart there are encamped as it were in the chiefe market place of the citie such a multitude of our hellish enemies as cannot either be named or numbred euen many legions of vnlawfull lustes infidelitie wicked hopes hellish dispaire hatred of God loue of the world pride disobedience deceipt cruelty ambition couetousnesse voluptuousnesse with the rest All which with innumerable others of this hellish army being entred did not vtterly race downe this goodly built Citie but onely killing and casting out Gods graces which were the naturall inhabitants they kept their holds and places for their owne vse and dwelling Neither were the substance of the soule or body or the essentials the powers parts and faculties of them lost annihilated or vtterly destroyed by the fall of our first parents although their energy and vertue was greatly impaired their edge blunted and vigour deaded but onely
seruice of sinne we are now become the seruants of righteousnesse setting before vs the whole Law of God as the rule and square of our liues and all our actions and conforming our selues in obedience vnto al and euery of the commandements both in the hating and forsaking of whatsoeuer it forbiddeth and condemneth and in the imbracing and practising of whatsoeuer it commendeth and inioyeth § Sect. 7 The differences betweene the quickning of the spirit in the regenerate that which seemeth to be in the vnregenerate But here let vs take heede that wee doe not deceiue our selues for though those onely in whom the spirit dwelleth are thus truely quickened yet there may be a shew of it in them that are vnregenerate as wee may see in the example of the Angell of the Church of Sardis who had a name that he liued and yet was dead and of the Church of Laodicca who thought himselfe quick sighted and rich in all spirituall grace when as he was wretched and miserable poore blinde and naked And though all new and true obedience Apoc. 3. 1 17. is the fruit of the spirit yet there is in the vnregenerate some resemblance and shewes of it though it be not in them in truth euen as there are many things done by beasts which a man would thinke did proceede from reason and vnderstanding where as in truth they are by instinct of nature they propounding no ends vnto themselues in all their actions but are directed vnto them by him that made them and by phantasie and imagination reasons Ape which inableth them to produce such strange effects that diuers being hereby deceiued haue thought them reasonable Now that we may not be thus deceiued let vs remember that hee who is led by the spirit performeth simple obedience vnto the law of God because hee requireth it but the vnregenerate in dissimulation for worldly and sinister respects hee yeeldeth totall obedience vnto the whole law of God and with all the powers and faculties of his soule and body but the other onely in the outward man and that vnto some commandements alone making no conscience of the rest Hee is constant in his obedience because the cause therof Gods loue towards him and his loue towards God is constant and permanent and he walketh daily continually in Gods law as in his way but the other is obedient by fits onely going forward and backward as he is spurred on or curbed and rayned in by worldly respects which being mutable and vnconstant doe make his obedience like vnto them In which respect the motion of the vnregenerate in the waies of godlinesse may be said to be dead and accidentall incited and stirred on by outward causes as the horse which would not goe vnlesse he were compelled by the spurre or like the wheeles in the clocke which no longer moue then the waights and poyzes doe hang vpon it But the motion of the regenerate is liuely and naturall proceeding from an inward cause euen the spirit of God dwelling in vs which quickneth vs as it were with a new soule of life and power whereby wee are inabled to goe on in the wayes of godlinesse euen as a man naturally moueth and walketh by vertue of his soule 2 Pet. 1. 4. which quickeneth and strengtheneth his body to the performance of those actions So that in a true Christian there is the right perpetuall motion whose cause is not outward but in himselfe making him constantly and continually to goe on in his holy way as kindely and naturally by vertue of that godly nature whereof hee is made partaker by the holy spirit euen as the fountaine springs and the riuer runnes And how soeuer there may bee both in the regenerate and the vnregenerate an heate of loue and zeale which is the cause of all their motion and actions yet there is great difference betweene them for the one is like the heate in a bathe whose cause is naturall and in it selfe and is therefore constant and continuall and not abated and lessened but rather intended and increased by the outward cold of crosses and afflictions but the other like the heate of ordinarie hot water which being naturally colde and onely hot by accident and heate of the fire is not constant but though for a time it may be much more hot then the other yet the cause being not in it selfe but outward and accidentall when this is put out the heate continueth not but againe returneth to more then wonted coldnesse For so the heate in the vnregenerate being onely caused by outward prosperitie and temporall benefits they seeme feruent in their loue towards God whilest these continue but if this fuell which nourisheth it be taken away and they be compassed about with afflictions and persecutions they become more colde in their loue and zeale towards God then euer they were before Or else they may be resembled to a liuing body and dead carkase the one whereof is hot by an inward cause euen the radicall and vitall heate which warmeth the bloud in all the veines but the other howsoeuer it may bee made hote by the heate of the fire and by much friction and rubbing yet it continueth not any longer then these meanes are applyed because it hath no inward cause but they beeing remoued it becommeth againe as cold as a stone or the earth and clay whereof it is made § Sect. 8. The former operations of the sanctifiing spirit signified by diuers metaphors as first wine and oyle And these are the effects respecting our repentance which the spirit worketh in vs the which are also implyed by diuers metaphors or similitudes by which in the Scriptures it is represented vnto vs. For it is likened vnto winde because like it yea much aboue it it is mighty and powerfull to cast downe all that standeth in the way as proude reason stubborne will and rebellious affections and to make the strong okes and lofty cedars equall with the lowest shrubes Secondly in respect of its secrete operation and the vnknowne liberty which it taketh in working where it listeth Thirdly because the more it bloweth vpon Ioh. 3. 8. 2 Cor. 10. 5. vs the more it causeth vs to burne and flame out in the feruent zeale of Gods glory And fourthly because it hath a cleansing and purifying vertue wherby it purgeth vs from the contagion and corruption of our sinnes euen as the winde purgeth the wheate and driueth away the chaffe 2 Cor. 1. 21. cleanseth the ayer and purifieth it from all hurtfull and dangerous infection Secondly it is likened to oyle and the operation thereof to outward annointing in respect of that suppling softning vertue which it hath whereby it mollifyeth our hard and stony hearts and makes them to become flesh tender and pliable to Gods will and word and also because our powers and parts being spiritually annointed 1 Ioh. 2. 20. with this holy oyle they are made strong and
direction It much cheareth and delighteth this heauenly counsellour when as wee hearken to his counsels and be aduised by him in all our courses whereas there can be no comfort to any Prince in his gouernment when as his subiects vpon euery occasion stand out in open rebellion and continually resist him in all his lawfull Commaundements and who would not refuse it as an irksome office to be still aduising a man of such a refractory spirit as will either neuer followe his counsaile or make it vnseasonable and vnprofitable by vnnecessary delayes If therefore we would comfort and cherish the spirit let vs willingly entertaine the good motions which it putteth into our minds and speedily put them in practise and execution As for example when as fit oportunitie being offered it moueth vs to call vpon God by prayer either to begge the graces which wee want or to giue him thankes for benefits receiued we are not to tread this motion vnder foote by vtter neglect nor yet to coole or quench it by casting vpon it the cold water of delaies but wee must presently nourish the motion and not deferre to put it in execution when it moueth vs to attend vnto the hearing of the word either on the Lords day when as we are bound to meete in the holy assemblies or on the weeke day when as our necessary imployments in the workes of our callings will giue vs reasonable opportunitie we are to take hold of the occasion offred and not deferre it by causelesse delaies And when God presenteth vs with an obiect of misery and his spirit moueth vs to take the present occasion of doing a worke of mercy as by giuing an almes to the needy visiting the sicke and such as are in prison helping the impotent and comforting the comforâ—les and afflicted wee must not neglect these workes of charitie nor put them off to another time but as willingly and chearefully apprehend the present opportunitie as the husbandman doeth the season of sowing the Merchant of trading and the Marriner of hoysing vp sayles when as hee hath gotten a good gale of winde seeing otherwise God may iustly punish our negligence by neuer granting vs againe such seasonable occasions §. Sect 4. The fourth meanes is serious care to maintaine our peace with God and the peace of conscience The fourth meanes of cherishing and strengthening of the spirit is to bee carefull of maintaining our peace with God and our assurance of his loue and fauour the which is best done by preseruing peace in our owne consciences and by keeping them cleare of knowne voluntary sinnes whereby the anger of our heauenly Father is prouoked against vs and we exposed to his heauy iudgements For if God bee offended how shall his spirit bee well pleased with vs how shall hee be willing to renewe our strength and to send vnto vs fresh supplies of his graces to aide and assist vs against our spirituall enemies or how shall the created spirit dwelling in vs with courage and comfort fight against the diuell the world and the flesh when as it is depriued of the light of Gods countenance and hath its peace interrupted with him yea when it apprehendeth his wrathfull displeasure and as it was with Iob and Dauid conceiueth that God hath not onely forsaken him but is also become his enemie how shall the streames of Gods graces continue running when as they are stopped and cut off from the spring and fountaine or how should our strength hold out when the God of our strength doeth withdrawe himselfe from vs If therefore we would haue the spirit in vs strong and uigorous let vs preserue as much as in vs lieth our intercourse with God and vse all good meanes to strengthen our faith in the assurance of his loue and our reconciliation and peace with him for if God be with it the spirit will be so couragious and magnanimous that it will not care who opposeth against it Yea our care must bee not onely to strengthen our faith in this assurance that God who hath chosen vs will neuer leaue vs and that hauing begun the good worke of regeneration he will neuer giue it ouer till he hath fully finished it because hee is vnchangeable in his loue and his gifts and calling are without repentance but if wee would haue the spirit strong and vigorous wee most not neglect the feelings of faith nor the sensible comforts of Gods loue warming and comforting our hearts but wee must labour to finde the vertue and efficacy of his grace working in vs and haue the experimentall apprehension of the comforts of his spirit Wee must endeauour to haue not onely Gods graces habitually but to feele their seuerall actions and operations working our hearts to all good duties For though the sunshine of Gods fauour once shining vpon vs can neuer vtterly faile yet the beames thereof may by the interposition of our sins bee ecclypsed from vs for a time though the fountaine of his grace towards vs can neuer be dried vp yet the streames thereof may bee so stopped that wee can by present apprehension feele little comfort by it And though our faith which is the life of our spirit cannot be lost of those who euer had it yet when the life of our life the comfortable seelings of faith our communion with God peace of conscience ioy in the holy Ghost are taken away or for a time suspended and hid from vs we are exceedingly weakened in the spirituall part and haue litle comfort or courage in maintaining the fight against our spirituall enemies Now these feelings of faith and comforts of the spirit are best obtained and kept when as wee preserue our Communion fellowship and familiar acquaintance with God in the conscionable and frequent vse of his holy ordinances the hearing of his word Prayer the vse of the Sacraments keeping company with him in his holy assemblies where he is present by his spirit when as with the spouse in the Canticles we reioice in his coÌ„pany and with Dauid bee rauished with ioy and delight when as wee meete him in his holy Temple and when as with them Psal 84. 1. psal 42. 1. 2. wee mourne and grieue for his absence and when he with draweth himselfe doe seeke his face and fauour and aboue all things desire and long after his comfortable presence When as wee labour daily in the mortification of our sins which doe make a seperation betweene our God and vs and doe exercise our selues in all holy duties of his seruice thereby glorifying his holy name and edifying our neighbours by our good example Which if wee doe then shall the beames of Gods fauour and the streames of his graces haue a cleare passage vnto vs with which our spirituall part shall be so cheared cherished and encreased in strength that we shall easily withstand all the malice and fury of our spirituall enemies and obtaine an happy victory in our Christian warfare