themselves Note this and what a grief it is to them to see this and that duty neglected in the family and they are very free to God But afterwards when they come to be Free men and are for themselves that they may now have as much liberty as they will pray when they will and take what time they will to instruct those that are about them which time they wanted when they were servants and which they then mourned under And yet whereas then they would serve God with much freedome and liberty of spirit were then free from the law of sinne and free for any duty There is now a secret kind of bondage come upon them their hearts is more imbondaged and insnared and imcombred and intangled and so dutyes come not to be performed either with that constancy and care or not with that inlargement of heart as they were when they were servants And therefore that is the reason why the Apostle bids them not bee over-ready to challenge freedom But this shewes you that there is a marvellous liberty even in those that are servants they are free from the service of men in their hearts and consciences and then most at liberty to serve God when they are most bound to serve men yet in their hearts and consciences they are free from their service they are not bound in conscience to doe any thing but what is the will of God and this is a marvellous great freedom that a man is not bound to become a slave to other mens wil and to do as other men do he is not bound to do any thing that is unlawfull and this is a spirit of liberty that makes even a servant to have a spirit of freedome he is a Free-man his heart is free to Gods Service and this is from nothing else but from this spirit of a sonne a spirit of liberty Now on the contrary side as by this spirit of liberty a Childe of God is free from the feare of sinne so he hath a certaine kinde of priviledge of peace in his soule and of freenesse and readinesse to every Christian duty and also he hath a certaine priviledge of dominion over all the Creatures It is the nature and proper definition of liberty Freedome from evil and liberty unto the enjoyment of some good things it sets me free from sinne and gives me liberty and peace of conscience from the same Spirit of the Lord Jesus it sets me at liberty to run the way of Gods Commandements Psal 119.32 And Gods people are a willing people Psal 110.3 This is indeed a spirit of liberty it inlarges me to dominion over men no Creature in heaven or in earth but a Christian is able to rule him to his owne advantage a Christian servant wil turne his Masters government to his advantage and so all his enemies tyranny he will be sure to be better by them all and he wil grow and thrive in his spirit by all the dangers and evils that can befall him in this world I know not in what better to instance then in that of Gen. 25.23 The Oracle of God said to Rebecca the elder shall serve the younger And this is a thing in much dispute among Divines wherein this was ever made good and say That Esau was never a servant to Jacob for you shall finde in the 32. and 33. Chapters of Genesis that Jacob uses this word My Lord Esau and beseeches his Lordship to goe before and his servant would follow after and so it stood in their outward condition And Divines say Though the promise be true of the persons both seperate from the Wombe yet the service was not so But we need not straighten our selves for the explication of it for Esaus Lording and domineering over Jacob was as serviceable to Jacobs spirit as if he had layed aside his state and come and served Jacob and kept his Sheep the bitternesse of Esau against him did him more reall service then all the service of all Iacobs servants could reach him Whence was it that Iacob went a Pilgrimage from his Fathers house and that in a strange Country God so prospered him that whereas he went out but with his staffe in his hand he returned back againe with two bands or two droves And whence was it that Iacob made such a solemne Vow to God and kept it in so much faithfulnesse that if God would keepe him in that journey God should be his God for ever Did not all this come from the rage and wrath of Esau towards him Esau did him that good service and when he came back againe and heard newes that Esau came out with foure hundred men against him and thought to come to spoyle them all what a marvellous service was this to Iacob as you may read Chap. 32. from 9. to the end Esau by this meanes set him on wrastling with God by prayer and therefore wrastles with God all that night and so wrastles that God changes his name upon it Thou shalt not be called Jacob a wrastler but Israel a Prevailer thou hast prevailed with God and thou shalt prevaile with men And now he is past the worst with his Brother and when he meets him expresses much naturall affection and is marvellous glad to see him and offers to help him to drive his flocks to shew you that the very emulation and envie and cruelty and ragings of the enemies of Gods Servants even when they are most incensed against them and most tread them down and insult over them then they doe them the greatest service that is possible to be done through the mighty power of the Spirit of the Lord Jesus Christ that turnes all into contraries that even when men doe most domineere over them then they doe them the best service Looke as it was with the Tyrants of Syria and Aegypt that made waste of Gods people It is a notable speech that in Dan. 11.35 36. It is to purge them and to cleanse them and make them white A Scullion in the Kitchin when he scoures his Pewter when he first takes it in hand you would thinke he would quite spoile it but he but scoures and cleares it up and makes it more bright then it was before the end of all is but to take away the filth and to make it cleare and bright And so an Huswife that takes her linning she Sopes it and bedawbs it and it may be defiles it with dung so as it neither looks nor smels wel and when she hath done she rubs it and buckes it and wrings it and in the end all this is but to make it cleane and white and truly so it is here when as Tyrants most of all insult over Gods people and scoure them and lay them in Lee or Dung so as the very name of them stinks yet what is this but to purge them and to make them white and it is a great service they doe to the people of God in so
of the soule is a power to move it selfe and in its place unto spirituall duties that is the true nature of the life of sanctification doe you therefore see a creature no further moving it selfe then according to its lightnesse You shall sometimes have men to move themselves out of their levity come to an eminent duty in the pride of their natures Note and will lift themselves up to some duties but this is not out of an inward principle but out of the lightnesse of their spirits desire to be above Lightness of spirit will move them to this and that duty and rather move from hence then from any inward principle of grace and so sometimes creatures out of their heavinesse and basenesse of minde will be doing spirituall duties but as the one doth them to be seen of men and performe the meere letter of the duty and in the pride of his heart not out of any inward affection to such duties so there be others that for profit sake will move themselves basely unto spirituall duties as Christ said of his Hearers they followed him for loaves Joh. 6.26 so that it is one thing to move to such or such a businesse or to be stirring about such duties out of an inward affection to the duty and inclination of heart and love of such a worke and another thing to be carried to such workes out of an inward levity of nature or because by such duties a man may excell others and goe beyond his neighbours and it is one thing to be acting and stirring in spirituall duties out of an inward love to them and another to performe them out of a base respect to the profit and pleasure that may be found in them in outward peace and rest as sometimes the case so stands that if a man doe betake himselfe to spirituall duties he shall perhaps finde the more favour in the eyes of men and to please authority if it take the better side and so from an heavie basenesse of their hearts to such regards they will have respect unto spirituall duties but these doe not move but as heavie things move downward and light things upward a stone will move downward and fire upward Absolom had a marvellous strong affection to be doing 2 Sam. 15.4 he tels them every man should have justice if he was but made King in the Land so all Israel desired after him but Absolom was now out of his place but as soone as ever he got into the place hee desired the first thing he intended was to cut off his Fathers life an act of the greatest rebellion that ever could be done so that men out of their places are apt to be stirring and moving but it is but either from the basenesse or lightnesse of their hearts Note this O that I were but in my Masters place saith a servant I would have duties performed in such time and place and when they come to be in place and might order and command their families then they grow as bad as their Masters and it may be worse but this are we apt to doe when we are out of our places apt to be moving but it s not true life because only that which moves in its place that only lives and yet further A thing may move in its place and yet move from some kind of outward respects as a Watch or a Clock it moves but it is from the weight that lyes and hangs upon it and so it is rather a violent motion then a naturall So is it many times with men the weight of the Law or the weight of the authority of Governours doth so carry them an end in those waies they walke in that they goe through with it and yet it is but from an outward principle from some outward weights that hangs upon them but yet suppose men should be doing in their places as Jehu was he was mighty in his place and was very much against Baal and destroyed the house of Ahab and his children and his friends but yet notwithstanding though this was all in his calling he had a speciall Calling given him of God to that end What required to a spirituall duty but though you should performe duties in your places as a tree though it move in its place upward yet it puts not forth so many a man may doe good duties in his place and yet be wanting in the graciousnesse and spirituality of them Now to make a duty spirituall requires not only that it should be for the better a good worke but that it should be wrought First in sence of our owne insufficiency without Christ and yet so as that by and from Christ we are able to doe it Secondly that we have some respect to the Word of God for our warrant Thirdly that in all we doe we have respect to the glory of God in all our performances I live by the faith of the Son of God Gal. 2.20 The just shall live by his owne faith As if he should say he no further puts forth a worke of spirituall life further then he denies his owne ability so farre hee lives by his faith and depends upon Christ for supply in every duty he goes about whether he pray preach or receive Sacraments or be diligent in his Calling or in his carriage towards any that stand in relation to him so farre as we are sensible of our owne failings and therefore doe depend upon him for strength these are not such as come from common graces Common gifts but doe accompany sanctification to life It is true if men be invested with common gifts they may be acted and moved to many duties in their places and put out very sweet affections to the duty and yet doe it rather out of the power of their owne strength and rather for their owne glory and applause then from any dependance upon Christ so that spirituall life hath the Lord Jesus for its root and the Word for its warrant and for its rule to walke by Psal 119.6 Then shall I never be ashamed when I have respect unto all thy Commandements All such actions will be accpptable to God and serviceable to men and also aime at the glory of God for the end that is their last end and all such other ends as are sub-ordinate unto that the building up of Gods Kingdome Zach. 7.5 6 7. When ye did eate did ye it unto me saith the Lord nay did ye not doe it to your selves Hos 7.14 They have not cryed unto me with their heart when they howled upon their beds Did you desire in your prayers to bring in any service to God to tend to his honour and glory And did you debase your owne soules before him that you might finde help from him Or did you not this to your selves or for your owne deliverance and redemption and freedome from such bondage and other miseries that lay upon you so that if God see men goe
CHRIST THE Fountaine of LIFE OR Sundry Choyce SERMONS on part of the fift Chapter of the first Epistle of St. JOHN PREACHED By that Learned judicious Divine and faithfull Minister of Jesus Christ Mr. JOHN COTTON B. D now Preacher at Boston in New-England Christus Vita Via est Scriptura Christi Published according to Order LONDON Printed by Robert Ibbitson and are to be sold by George Calvert at the signe of the half Moone in Watling street neer Pauls Stump MDCLI The Contents CReatures broken Cisters without Christ Pag. 2 Men cannot redeeme themselves ibid First part of the worship of Christ viz. in the minde and judgement p. 6 To prize Christ is to worship him p. 7 Christians worship Christ in their mindes p. 8 Moses honours the reproaches of Christ ib Naturally men desire to know the worth of blessings p. 9 He that hath Christ is inquisitive to know all the vertue that is in Christ ib Two parts of the worship of Christ is in the will and affections ib Deep measure of worshipping of Christ p. 10 Christ when more truly worshipped p. 11 Sweetest frame of spirit ib Third part of worshipping of Christ p. 12 Universall obedience ib If we cannot enjoy the liberty of the Ordinances but with sin against our soules in this case the Ordinances of God are to be neglected and omitted p. 22 The life of Christianity is not a life of wisdome and graces but of faith p. 29 A third way of having Christ is by Covenant p. 31 Extent of the Covenant on Gods part p. 33 God a Fountaine of goodnesse to his servants ib Extent of the Covenant on our part p. 34 Covenant three-fold ib Covenant of Salt p. 35 A fourth way of having of Christ p. 39 Christ received as into a temple three wayes p. 40 Second way of receiving of Christ p. 44 The third way of receiving Christ ib How to know whether you have truly embraced Christ p. 45 First thing considered in having Christ as a Son p. 46 True love to Christ wherein it is p. 53 Christ united to us and we to him by a three-fold spirit p. 59 A three-fold conformity between Christ and his p. 60 The first conformity wherein it consisteth ib The second conformity p. 61. The third conformity p. 63 The second worke of the Spirits liberty p. 65 Liberty from feare of sinne ib Naturall property of a Son p. 66 Liberty from power of sinne p. 67 Freedome from sins service p. 68 A Servants care in perseverance of Christian duties brings priviledge of peace to his soule p. 69 The third signe he that hath the Sonne hath him for his Prince pag. 74 To have Christ for a Saviour requires two things p. 75 Christ a Saviour from sin as well as from distresse p. 79 An hard matter to be willing to be saved by Christ p. 80 Christ saveth as a Prince p. 81 Christ our Prince in two things p. 82 Rebellious thoughts p. 83 Christians differenced by their thoughts ib Good thoughts continue for ever p. 85 Summe of all laid downe p. 88 Three sorts of signes of Spirituall life p. 92 First cause of Spirituall life ib John the first and the thirteenth opened p. 93 The second cause of Spirituall life p. 94 That the Promises belong to every true Christian p. 95 Ground of the point p. 96 A third cause of Spirituall life p. 98 Signes of Spirituall life from the effects of it p. 101 Life of Justification ib Inward peace flowes from pardon of sin ib That every sinner as soone as his sin is pardoned hath an unconceiveable peace in his soule p. 102 Second effect of the life of Justification ib Property of Spirituall life p. 105 Love of God a signe of Spirituall life ib Life of Sanctification p. 109 Joy and griefe in the soule sanctified at once p. 110 Joy and feare p. 111 Joy in affliction p. 113 Patience without forbearance ib Meeknesse and strictnesse at once p. 114 Modesty mixed with magnanimity p. 115 Psalme the 24. the 7. verse opened p. 116 Psalme 149. verse 6. expounded p. 118 The seventh combination of graces p. 119 Diligence in worldly businesse and yet dead to the world ib Love of Enemies p. 102 Effects of Sanctification signes of spirituall life p. 127 First effect motion ib Lightnesse of spirit p. 128 What is required to a Spirituall duty p. 129 Of common gifts p. 130 Causes of deadnesse of heart p. 132 Remedies against deadnesse p. 133 Second signe of spirituall life ib John 6.35 explained p. 134 First a soule longs after Christ in the Ordinance ib Strength and sweetnesse in the Ordinance p. 135 Third particular applying of the Word p. 136 Fourth conformity to the Word in every thing ib Growth in grace p. 138 Repentance the best purge p. 140 Fourth effect of the life of Sanctification ib Fifth signe life propagates it like p. 142 Three properties of life first warmth p. 144 Knowledge warme p. 145 John 5.32 expounded ib 2. Where there is life there is breath p. 146 3. Spiritual warmth digesteth Gods Ordinances p. 148 4. Spiritual warmth heateth others ib Power of sinne p. 153 Plyablenesse of spirit p. 158 James 3.17 expounded ib So much sweetnesse so much life p. 159 Danger of being out of Christ p. 161 Jer. 13. last opened p. 162 Esa 44.11 explained p. 165 Procure Christ for our selves and others p. 172 Motives to get Christ p. 172 Meanes of having Christ p. 174 What help Johns Epistles yeelds to beleevers p. 179 The bane of Congregations that have no means of preaching p. 184 Note the miserable case of Congregations that have but bare reading p. 186. Carnal men have benefit by the Word p. 187 Three reasons or signes of grace p. 189 Knowledge what p. 190 Rome an Harlot ib Mighty power in the Scriptures preached p. 199 Reading the Word p. 200 Examination of things heard ib Repetition of the word blessed p. 201 Meditation on the Word p. 202 Property of a faithfull Minister p. 203 Faith profitable to all things p. 205 Infidell practice of Papists ib Mighty power in meditating upon the Word p. 206 Kings must read the Word of God daily p. 207 To pray according to Gods will in two things 1. Aske things lawfull 2. aske in Christs name 1. To aske in Christs name requireth humility p. 211 212 First second third fourth acts of humility p. 212 213 First second third fourth acts of faith in prayer p. 213 214 First to pray in the spirit is to pray feelingly 2. Fervently 3. Perseverance p. 218 219 Advocate what p. 228 Partiall eye Censorious eye Malicious eye wanton eye p 243 244 245 Mantle of wisdome p. 248 Mantle of of faithfulnesse ib Mantle of compassion p. 249 CHRIST the FOUNTAIN of LIFE SERMON I. 1 JOHN 5.12 He that hath the Son hath life and he that hath not the Son hath not life THese words containe the Third part of the record that God bare of
crooked wayes be made strait and rough wayes made smooth Isa 40.3 4. and this is the preparation we must make for Christ to come into us you have sometime heard this fully spoken to that is when the high mountaines of our great spirits and lofty lookes are brought so low that we are content to be nothing in our owne eyes that we have all we have in Christ and are able to bring nothing to him and are willing that he should take all from us whatever he would have us to part with and when we are willing to be whatsoever he would have us to be and that he should doe with us what is good in his owne eyes then these high mountaines being brought low we are made fit for Christ to come into us we must have no crooked wayes of our owne if we have any imagination of our owne left in us that we wil part with such and such Lusts but yet are loath to be disposed of in all things as God wil have us then there is no roome for God he wil not climbe for it but if we smooth the way for him then he wil come into our hearts But besides this there is to be filled up every low valley and that holds forth two things Every Valley shal be filled that is first every base heart shall lift up it selfe to the high things of God for he speakes of vallies first as if there were such a low dejectednesse in the Creature as made it unfit for Christ God requires that every base heart should be exalted to the minding of high and heavenly things lifted up farre above these low things that cannot reach the wayes of God these Gates must stand open and be lifted up that the King of glory may come in Psal 24.7 to 10. and he meanes the gates of our hearts and he calls them the gates of eternity they are our hearts and soules stand not poring upon earthly things here below but lift up your heads higher looke for a God and for a Kingdome stand not pedling about these earthly things as if you had nothing else to looke after your hearts lye too low for Christ to come into but if you would lye levell with him then lift up your minde to heavenly things let the bent of your heart be for pardon of sinne and for everlasting life be of a levell frame of spirit to the Kingdome of Heaven and then Christ will come into you And as it implyes that the heart must not be too low for Christ through basenesse of spirit and an earthly mind so it may be too low through despaire and through excessive sorrow for sinne he may be cast so low downe in dejection of spirit that his heart lyes too low for Christ not able to lay hold on Gods favour to him in Christ thinkes the Promises belongs not to him it is well and happy for them that can lay hold upon them but for his part there is none of these Promises reach him Did yee ever know any in my case finde mercy now the heart lyes something too low this mans heart is not base he looks at Christ as the most honourable thing in the world he sets his heart upon the bloud of Christ and would be glad with all his heart that he had his part in it but he is dejected and lyes too low fit to despaire and therefore in this case a Christian must be thus farre exalted as to be made levell with Christ to beleeve there is hope in Israel touching his estate Christ hath had mercy upon many in such a case and he wil doe so to us if we seeke him in the way of his Ordinances and if therefore we resolve to seek him and put our mouthes in the dust expecting salvation to be revealed by him and follow him in his Ordinances and never have fellowship with the unfruitfull workes of darknesse and wil still continue to seeke him then we begin to be something levell with Christ But you say There is such a crookednesse in my heart and un-evennesse that Christ cannot come in truly that must be made strait Princes are not wont to goe downe back lanes but downe plaine wayes so Christ as he would have his way neither too high nor too low so he would not goe round about but would have the way to lye plaine before him the judgement and heart and affection lye in such sort of evennesse as simply to aime at the glory of God in his way and therein to be ruled by the Word of God and then is the heart of a man in a good frame if there be nothing in a mans heart but hee is willing to bee guided in it by the streight rule of Gods Word and hee aimes directly at the glory of God and the comming of his Kingdom and the doing of his will then is all a mans crooked wayes laid aside and the heart lyes so levell that Christ will suddenly come into his Temple these crooked windings of a spirit of hypocrisie are made streight when he is brought low yet he may have much hypocrisie in him pretend to be more then he is he may be doing good dutys more to be seen of men then that God should observe him therefore when God hath brought us to this that we are desirous of grace rather in truth then in outward shew or if in shew but that we might doe others good thereby and singly aime at Gods glory in it and desire and endeavor to walk by the streight rule of the Word of God then are our hearts cleansed in some measure from the crooked windings of hypocrisie which might hinder the free passage of Christ into the soul And yet there is another winding in a mans heart though in some truth the dutyes be done yet there is many times an aptnesse in us to cover and to wind about our own sinnes and to make them lesse then they be and this is a wicked course Psal 125.4 5. and therefore God would have us deale most plainly with him that in the singlenesse of our hearts when it may stand with the glory of God and the confusion of our own faces we will not be wanting to lay open our hearts before him these be such windings as will not profit us when we deal plainly and confesse what we have done and come to be thus open hearted to God then is Christ ready to come suddenly into his Temple when we have brought downe our high spirits and raised up our too low base and dejected spirit and laid all levell before him then there remaines no more but for Christ to come suddainly into his Temple But yet besides all this when al this is don yet there may be stil a great measure of a rough and harsh and sharpe and fiery spirit in him which Christ will have removed before he comes to dwel there before that he will have this harshnesse and bitternesse laid down that they shal
Sonne he hath him as a Saviour aad those that have him for a Saviour they waite on him and only look for salvation from him There is a second duty for every man to performe that hath Christ for his Saviour and that is he doth not only looke for salvation from him when he stands in need of it as we daily doe for Salvation is deliverance out of danger and preservation in a good estate and he lookes for all salvation from him Psal 3. last Salvation belongs to God and though many means may be used yet it is the Lord and his mercy and blessing that saves and delivers and nothing else and Gods servants they know it But there is a second duty in having Christ for a Saviour and that is in looking up to Christ and cleaving to him and not only desiring salvation from him from all our distresses Christ a Saviour from sin as well as from distresse but salvation also from all our sins and he that hath Christ for a Saviour he from would be saved from all his sins as well as from all his miseries Act. 5.31 God hath appointed him a Prince and a Saviour to give repentance to Israel and forgivenesse of sinnes there is therefore this salvation to be had in Christ not only deliverance out of the hands of dangers but from the hands of all our sins and rebellions and to be saved from them by turning from them and repenting of them and we desire not only forgivenesse of them but salvation from them to be saved from our stubborne spirits and saved out of our covetousnesse and wantonnesse and worldlinesse and carnall vanity of heart and life that we are subject to to be saved from the vaine fashions and in all these we looke for salvation from Christ we desire to be saved not only from all our distresses but especially from the sinfull distempers of our soules It is a notable Psalme the 130.1 If thou Lord should marke iniquity who should stand but there is forgivenesse with thee that thou mayest be feared I waite for the Lord my soule doth wait and in his word doe I hope My soule waiteth for the Lord more then they that watch for the morning Let Israel waite for the Lord for with him is mercy and plenteous redemption and he shall redeeme Israel from all his iniquities ver 7 8. and he is therefore called Iesus Matth. 1.21 And notable is that expression Hos 14.2 Take away all our iniquities and receive us graciously so will we give thee thankes Thus they desire salvation from all their iniquities and not so much salvation in the pardon of all their iniquities for there is more in it then forgivenesse of sinne but a turning them from them they desire both pardoning and healing and God so understood them as appeares by vers 4. God answers them That he would pardon them and heale them he wil remove them all away from them not an hoofe be left behind but all taken away There is a generation of men that are marvellous unwilling to yeeld to this so that you see it is an ordinary thing for men to say they have Christ for a Saviour but it is a rare thing to be so indeed you know how affectionate our Saviours speech is Matth 23.37 O Ierusalem Ierusalem how often would I have gathered thee under my wing of salvation but y u would not be gathered The body of the Church of God though some was gathered yet others of them would not be gathered and if it was thus with Jerusalem it is no wonder if you read the like of Babilon Ier. 51.9 We would have healed Babel but she would not be healed God sent his Church and kept it there seventy yeares among them that some of them at least might imbrace the salvation of God but she would not be healed we have used the best meanes we could to heale her but it wil not be she wil not be healed of us and therefore let us be going home againe God would not send his Church among them for nothing but he lookes for some fruits among them but since either none were gathered or so few as that they were not a considerable number therefore God will send his people home againe when they say Let us breake their bonds asunder and cast their cords from us then God will take no further paines Psal 2.3 It is a notable place that in Ier. 2.25 God cals upon his people most affectionately that they would be healed but they snuffe up their iniquities as the wind and like unto wilde Asse colts would be at liberty and take pleasure in their running at random and God said With-hold thy foot from being unshod and thy throat from thirsting after such vanities An hard matter to be willing to be saved by Christ but thou sayest desperately There is no hope I have loved strangers and after them will I goe What a marvellous speech is this in Gods own Servants when God would with-hold them from running for salvation elsewhere and from such other sins as they thirsted after no there is no hope but the course they had taken they would take and no meanes should save or draw them from their haunts so that you see it is no easie matter for a man to be willing to be saved by Christ and though many would be saved by him yet few there be that would looke for all salvation from Christ and are not willing to be saved from all their sins but are willing to keep some sins still alive in their soules Are they not ready in their hearts to say as they said Matth. 8.29 Art thou come to torment us before the time It was when Christ came to save two men from the possession of a Legion of Devils the men spoke it though the Devils acted it in them so when Christ comes to bring salvation it is a torment to our soules the two witnesses vexed men and they came but to save men it is a torment to men to have sinne pulled out of their soules as you read Act. 16.19 When the Apostles had cast out of the maide the spirit of Divination when their Masters saw that the hope of their gaine was gone they were in a rage and caused them to be stoned and left them for dead now when men take it ill that they should be saved or are loath that their children or servants should be saved take it ill that they dare no more lye and sweare and couzen and buy and sell on the Sabbath day and such and such a gaine is thereby lost and this they cannot endure it is a dangerous signe of an ill heart and therefore however it is an usuall saying that every man wil have Christ for a Saviour and yet if in truth we consider it I assure you in plaine English we wil not be saved that is our resolution when it comes to the point It is an use of Triall that we
growing as a theefe in a candle wasts it but if there be a theefe in the heart a lurking lust in the soule a living soule is not well till it be removed by some good means or other that so it may recover it selfe It is sometimes the case of a Christian as David speakes Psal 39. ult Oh spare a little that I may recover any strength so a Christian man if he find himselfe in a decay that he is dead and heartlesse in every spirituall performance oh then spare a little that I may recover my strength Now hee is afraid to dye in such a case but hee would now have some time that he may recover his first love and his first fruits and that his faith might not vanish away in ashes and smoak if he see that his spirit decayes he considers then whence he is fallen Rev. 2.4.5 and repents and doth his first workes This is the nature of repentance it purges out Repentance the best purge it purges out the noysome humours that brought the body into languish and decay Repentance is the cheifest purge and so then wee doe our first workes and attain to our first love and grow more at the last then at the first Rev. 2.19 and therefore this is to be considered of a Christian man is a growing man if not always in the bulke which is easie to bee discerned as to grow in strength and rootednesse c. yet surely he growes to more sweetnesse of spirit An Apple is sometimes grown to full growth upon a tree yet grows not sweet till a good time after but in time it will So a Christian though it may be he shall never get more knowledg then he hath or more ability but though the case so stand Simile that you are like to grow no further yet you may grow to more sweetnesse and mellownesse to more love to your brethren and be more ready to deny your selves of that arrogancy of spirit and pride he is now addicted to And so a Christian growes in sweetnesse and growes in rootednesse of spirit and sees his more want of Christ and gets faster hold on Christ And though he cannot grow more tall in his outward expression nor more painful yet in these two no Christian that growes but if he be living ahd healthful he growes in firmenesse and rootednesse in Christ and in great dependance upon him from day to day in his wayes And he growes in more sweetnesse aymes more at Gods glory and is more in love to his brethren and more denys himselfe in his own matters And if he grow not here he is either no living Christian in truth or no healthfull Christian and if a man see this and not bewaile his not growing in these he hath no life at all in him a man that growes harsh and unsavoury and doth not take a course to repent of it it s a thousand to one there is no life at all in him but if a man grow though but in amiablenesse and selfe-denial and more firmly in Christ and more assured of Gods grace and mercy and more depend upon Christ for what he doth and can do nothing without Christ and he knowes it by experience that unlesse a man so grow there is no life in him Fourthly 4. Effect of the life of Sanctification another effect of the life of sanctification is this life is such a thing as hath an expulsive power to expell and drive out of the body that which is noysome and hurtfull to it and will cast and sweat it out Nature cannot endure to be clogged with superfluity out it must one way or other Nature will ease it selfe it cannot long subsist paine and sicknesse is grievous and painfull to Nature if any thing trouble the stomach or the body out it must by vomit or purge it cannot stay if the man be living so if grace be but living in the soule there is an expulsive power in the soule that will purge away that which is contrary to it it cannot endure superfluity but away it must goe there it cannot stay nothing will he keep but that which is convenient for him A Christian looke whatsoever it be that a Christian findes superfluous and findes contrary to the life of Christ in his soule either too much or contrary to his spirit that he abandons it more or lesse by degrees measure after measure and time after time so the Apostle exhorts Jam. 1.21 Lay apart all filthinesse and superfluity of naughtinesse c. If there be any thing which is superfluous or filthy away with it let it not rest there and if it be for no good purpose let it have no rest in thee There is many parts of knowledge that is not contrary to the life of sanctification but are more then we shall have use of in our callings and though they may be such things as others may make use of yet they are superfluous when they are of no use to us in our callings then put them away unlesse they be of use either for necessity or expediency then nature will cast them away especially if they be naughty things they are more then superfluous then they are noysome and hurtfull and therefore a Christian man principally casts away that which is noysome and corrupt both doubting and presumption is contrary to the life of faith and therefore must be cast out cast out all feares and all selfe confidence Perfect love casteth out feare 1 Joh. 4.18 Faith strives against feare and love strives against malice and patience strives against frowardnesse modesty against pride and so every of God wonder to see how it will by the degrees either sweat them out or else set themselves by some serious duties of humiliation and so cleanse themselves from all filthinesse of flesh and spirit 2 Cor. 7.1 that he may grow to perfect holinesse in the feare of God He is weary of it and that life of grace casts out all the life of sinne he lookes at the life of this world as something in it that is good yet so much of the world as he sees he cannot well manage but with cumberance to the Spirit of grace he layes it aside and meddles not with it he studies no more then to use in a practicall life he would live as David in Sauls Armour when he sees it troubles him he layes it aside So shall you finde it with a Christian these things are unprofitable for him keepe them out of your soules least they prove a snare to you and whatever is superfluity cast it out and whatever distracts you and clogs you with cares out with it whatever is a burden to the life of grace cast out all such things Fifthly 5 Signe life propagates its like The last act of the life of sanctification is the begetting of the like and propagating according to their kinde it is the nature both of Spirituall and Naturall life it propagates its kinde