idle it out that is hee lived not as his owne master but he did doe it all to God as to a master All the worthyes of the Church have lived thus and not onely they but poore Christians they are still doing they serve God and men they are usefull these are the men that live Those who spend their time in sports in gaming in businesse in serving wealth and honour those who spend their time in morrall discourses in histories in hearing and telling of newes as the Athenians did these are dead they doe not live as we say of Trees that if they bring not forth fruit they are dead whatever men doe if they bring not forth fruite they are dead if they glorifie not God they are dead See what a price is in your hands see what yee have done and mend whiles yee may bestow not your price amisse There are many Talents yet none like this of life take therefore the exhortation Gal. 6. while yee have time doe good life is but an acting yee then live when yee are doing good see how many men fall from the Tree of life as leaves in Autumne the candle of the life is quickly blowne out have therefore a better life in store bee not alwayes beginning alwaies building never inhabiting alwayes beginning never finishing Stultitia semper incipit vivere folly alwayes beginns to live men are alwayes beginning and never goe on 1 Pet. 4.3 Thinke it sufficient that you have walked formerly as yee have done the time which remaines let us reckon it precious and bestow it to better purpose If every one in Christ be in an happy estate of life then let men from hence know their state and condition often reflect on their priviledges behaving themselves as men prising them bestowing their time as well as may be let as few riuulets runne out of this streame as you can Wee pray that we may doe Gods will on earth as perfect as the Angels doe it in heaven we should therefore practise this as we pray for their life is without interruption they are in communion with God let us then bâ— doing having our thoughts above let us still be doing let not cares and businesse call us off but let us comfort our selves in God acting that which is for his glory prize this life esteeme it much know what yee have by Christ and consider the excellency of this life That yee may know the excellency of this life consider it comparatively with this other life that we live It hath three properties wherein it differs from and excells this common life which we all live First it is an eternall life Ioh 6. Your fathers did eate manna and dyed but he that eateth of this bread shall dye no more but he shall live for ever that is this is the advantage that yee have by the life that I shall give you those that did eate Manna the food of Angels died and Iohn 4. those that drinke of this water shall thirst againe that is those that live another life than this shall dye and thirst but those that live this life never dye To live this life is when the soule lives in the object there is a living in the subject yet this spirituall life is when the soule lives in the object when as it is set on God Take men that live other lives yee shall see that their lives are short A man living in honour that being the thing he minds and intends it is in potestate honorantis there is no constancy in it it is brickle If a man lives in wealth sets his mind on it Why riches take their wings and fly away Pro. 23. and then their life is ended So if a man lives in pleasures and musicke they passe away and then he is dead those who live in these things suffer many sicknesses and many deaths as his heart is more intent upon them But may we may not minde them Yes as if we minded them not as a man may heare a tale and have his minde elsewhere or as a man that baits at an Inne his mind is somewhere else If yee minde them yee dye in them hee that minds the best things there is no change in them God is alwayes the same so his favour and love is constant see therefore that yee prize them As a long time that is infinitely long exceeds one that is a span long in quantity so doth this life exceed the naturall life in perpetuity and excelles all other lives in excellencie Secondly this life is a life indeed as that that feeds it is meate indeed the other is not so see all the comforts of this life they are not so indeed take wealth pleasures honours and the like wealth is but a false treasure Luk. 16.11 it is called the unrighteous mammon the false treasure Falsus Hector non est Hector in comparison of the true treasure it is nothing Therefore Salomon Pro. 23.5 speaking of riches saith Wilt thou set thine eyes upon that which is not these riches are nothing So for honours all praise among men is nothing it is but vaine glory and vaine because it is empty and hath nothing in it so the pleasures of this life are but sad pleasures the heart is sad at the bottome the comforts of this life and onely these are comforts indeed the actions of this life are actions indeed In eating and drinking there is sweetnesse but when we feed on the promises by faith then we tast sweetnesse indeed in them One that is weary being refreshed with sleepe finds sweetnesse and ease but it is another refreshing that these finde who have bin weary and heavy laden with sinne and are now refreshed this brings comfort to the soule So to thinke of houses wife children and lands to consider all the actions that wee have done under the Sunne and all that we have passed thorow is pleasant but to thinke of the priviledges wee have in Christ that we are heires of Heaven Sonnes of God this is comfort indeed especially to thinke of the good workes wee have done what good prayers wee have made what good duties wee have performed these are actions indeed and bring comfort indeed All the actions of this life are actions indeed this life is a life indeed in death you shall finde it so that Christs body and blood are meate and drinke indeed that remission of sinnes peace of conscience are comforts indeed peace indeed they are such though now yee thinke not so yee shall then know that this life is a life indeed Thirdly this life of grace is a prevailing life swallowing up the other 2 Cor. 4.4 the Apostle desired death not to be uncloathed but to be cloathed upon that mortality might be swallowed up of life that is desiring death I doe not desire to be deprived of the comforts of this life then I were unwise I would not put off my cloathes but to be cloathed with a better suite
sinne as death as one that is to be executed forthwith apprehends death so must you apprehend sinne then it is a signe that there is life within you Secondly are yee made alive againe Is there such a change in you as if yee were other creatures as if yee lived an other life Where this life is it works an alteration and a change gives us another being makes us to bee no more the same men whoever is in Christ is a new creature it workes a generall change from death to life it makes all our actions to be rigorous like the actions of living men Old â—hings passe away all things become new it makes men leade a new life If old aquaintance â—nd lustes would draw us away we answer â—hat we are dead that we live no moe to these â—hat now we have not our owne wills Christ â—ives in us and workes in us Gal. 2.20 It is not that live but Christ lives in me The same mind â—ill be in us that was in Christ Iesus Phil. 2.5 â—ow if ye desire to know whether Christ live â—n you or no or whether you are in an estate â—f death you must see whether you have these â—wo things which are in every one in whom â—hrist liveth first see whether you live to him â—e died that we should not live to our selves but him alone In morall things the end and prinâ—â—ple are all one Before Christ lived in you 〈◊〉 you did was from your selves ye were your â—wne principle and end but Christ living in â—â—u there is another end ye eye Christ ye â—â—oke to him all that ye doe is done in sinceriâ—â— it is done for him and from him But how can Christ bee the end of our calâ—â—â—gs eating drinking and recreations I answer that of every action Christ must be â—â—e end yee must doe as a man in a journey â—â—ough every 〈◊〉 treaâ—es he thinkes not of 〈◊〉 journeys end yet the generall ayme of 〈…〉 must be for that â—nd and that causeth every step so in all yee doe the generaâ— end must be Christ. Secondly if Christ live in you your hearâ— cleave to him as to the Principle of life the child to the dug or the element to its natâ—rall place What ever our life is wee cleave it Some place their life in their credit take â—way it and they dye others in riches take â—way them and they perish What ever is yoâ—â— god if it be taken away you perish Therforâ— Iohn 6.68 when Christ demaunds of the twelâ—â— whether they would likewise goe away Petâ—â— makes this answer Lord whither shall we gâ—â— thou hast the words of eternall life Thirdly ye may know what life ye live the food that feeds it Oyle feeds the Lamp fuell the fire If your life be fed with the dutiâ— of obedience then ye live If yee keepe 〈◊〉 Commandements yee shall live in them saiâ—â— Christ you shall live in them as in your prâ—per element as the Fish in the water eveâ—â— motion out of it is to death There are twâ— sorts of men to whom this triall doth bâ—long The first are those who have a name they lâ—â—â— and yet are dead like the Church of Sardis Râ—â—â— 3.1 The second to whom this belongeth are thâ—â— who are dead indeed The first of these are like the Angels tâ—â—â— take bodies and doe actions they are not tâ—â—â— living men though they appeare to be Now the signes that Characterise these dead men from those that are truly living are five taken from the signes of the fained life in the Spirits that have true bodies but onely in appearing whereby they are distinguished from bodies that truly live First Angels that take Assumed bodies eate and drinke and are not nourished as the Angels that came to Lot and Abraham and had created bodies So these dead men doe all the actions that living men doe they heare they pray they read but they turne it not into flesh and blood because there is no life in them they are not the stronger for hearing or any thing they doe they thrive not as those that have the Boulimia they eate and drinke not because there is an Atrophy in their bodies Wee preach to men yet they are the same this yeare they were the last they have a name to live and yet they live not they turne not the meanes to flesh and nourishment it is a signe of a living man that he growes That which is said of a good will that it makes use of every thing may be said of grace It turnes all the passages of Gods providence into nourishment stormes as well as faire gales helpe a living man to the haven Affliction prosperity all put him on and helpe him forwards Take one not having this life doe what yee will hee thrives not as an unthrift put him to what trade yee will he thrives not hee is still on the losing hand so these men prosperity adversity helpe them not put any thing to a dead man to doe he doth it not so these men the Word and Sacrament helpes them not because they are dead Secondly the motions of the Spirits that take Assumed bodies is not from any inward principall not from the motion of life within so the actions of men that are not alive are not from the principles of life they are not vitall motions but as in other actions the Wheeles goe as long as the spring is up that moves them so the actions of men that are dead as long as the springs are up the influence continues they move When they are sick and apprehend death then they will doe many things but these being gone their goodnesse is ended whilst they deepely apprehend some accident they will be good that being gone and forgotten their goodnesse ends Many whiles they have good acquaintance and are in good company will be good but when they are gone their goodnesse ceaseth These men have golden outsides they seeme to have the Kings stamp upon their actions yet they are but counterfaite they pay God in counterfaite Coyne not in currant mony their actions have a forme of religion but yet the power is wanting all they doe is but a meere formality their Prayers their Sabath keeping are but in shew those actions and duties that have most power and life in them they doe least of all relish they tast them not because they have no life in them In generall all the actions that men wanting life doe they are but dead works they may bee deceived with them for a time but when death comes they shall finde them to be but dead Remigius a judge of Laurence tels this story that the Divell in those parts did use to give money to Witches which did appeare to bee good coyne seemed to be currant money at first but being laid up a while it then appeared to be nothing but dryed leaves so the Divell deceives men now hee makes them to do outward actions which have a
that are most sweetest unto you Thirdly dead men are sencelesse like Idols that the Psalmist speakes of they have eyes and see not eares and heare not mouthes and speake not feet and walke not they have sences to discerne but there is yet an inward eye they want they see no beauty in the wayes of God therefore they thinke there is no such matter because they have eyes see it not they have mouthes and tast it not they relish it not they smell no sweet savour from the graces of the Saints when as the graces of the Saints have a sweet savour like an oyntment powred out Cant. 1.2 So for feeling they feele not they are not sencible of the judgements or threatnings the Law nor the Gospell move them not they have hard and insensible harts the more insensible they are it is a signe they are ever dead the more sensible we are of the threatnings or promises the more life is in us Lastly dead men are speechlesse there is no breath in them Out of the abundance of the heart the mouth speaketh The dry and empty channell drives not the Mill but a full streame sets it on worke If the heart bee full of life the tongue is full of good speeches Prov. 10. The words of the righteous are as fined silver because there is a treasure within them but the words of the wicked are nothing worth because their hearts are evill As it is said of evill men that their tongues are set on fire of hell so the tongues of the righteous are set on fire by heaven Esay 19.18 they speake the language of Canaan In hypocrites there is loquacity as blasing meteors and in Saints there is sometimes an indisposition by reason of some sinnes which make them like to springs which are dammed up with stones and mudde Yet judge not of them by such fits but take them as they are in their ordinary course the mouth speaketh out of the abundance of the heart Every man is delighted in some genious operations in things that are sutable to him if there be aboundance of life aboundance of grace within a man he delights to speake of it as all men are severally disposed such are their speeches Now all these are privative signes of death I will adde one more that is positive Fiftly looke what life a man lives he drawes to him the things that nourish it and expelleth that which hinders it If a man bee alive to sinne he drawes that which is sinfull but holinesse and the meanes of grace hee expels as contrary to him What doth satisfy his lusts that he doth he may doe good for a time but he is quickly sicke of it But I doe much good I abstaine from much evill may some say To this I answer that if one member lives it is a signe that the whole body lives so if one mortall sinne live in you it is a signe you are dead Truth of grace cannot stand with one mortall sinne unrepented unsubdued one disease kils a man as well as an hundred so one living lust kils you Doth any lust live and reigne in them it kils them But what is it to live and to reigne I answer when a man ceaseth to maintaine warre with his lust and resists it not when a man layes downe the weapons when he seeth his lust is naturall to him and therefore yeelds unto it then sinne reignes in him There is no man that lives the life of grace but hee hath this property that hee strives against all sinne to the utmost not in shew but in sincerity he strives against the occasions of sinne though they foyle him hee still maintaines warre against them and so they live and reigne not in him 2 If every man out of Christ be in an estate of death let us not deferre repentance but doe it whilst wee may Repentance makes a dead man to be a living man What is it that makes you deferre repentance yee thinke yee can change your courses sorrow when you list therefore ye deferre it If men be dead and repentance puts as it were a new soule into thē makes them to passe from death to life then is it not so easy a thing Suppose yee had Ezekiahs warning is it in your power to make your selves live no it is beyond your power God onely can doe it Every man lyes before God as that clod of earth out of which Adam was made God must breathe life into him else hee continues dead God doth not breathe life into all He quickens whom he will It is your wisedome therefore to waite on him in his Ordinances if you have good motions begun in you presse them forwards they are ofsprings of life Thinke seriously am I dead or alive If dead why then say it s not in my power to quicken me its onely in God to doe it and he doth this but in few those whom he quickneth are but as Grapes after the Vintage or as the Olives after the beating how then shall I bee in the number Give your selves no rest know that it is God that breatheth and then depend on him Make that use of the doctrine of election with care and more solicitude to looke to your selves Phil. 2. God workes both the will and the deed of his good pleasure worke out therefore your salvation with feare and Trembling If repentance be a passage from death to life if it bee such a change then labour for to get it The Spirit doth not alwayes strive with men yee are not alwayes the same yee will sticke in the sand grow worse and worse if yee grow not better and better No more power have you to change your selves than the Blackamore hath to change his skinne or the Leopard his spots the time will come when you shall say as Spira did O how doe I desire faith would God I had but one drop of it and for ought we know he had it not Thirdly learne hence to judge of naturall men for all the excellency they have yet they are but dead men If a man be dead we doe not regard his beauty all excellencies in naturall men are but dead It is a hinderance in the wayes of God to over-valew outward excellencies and to despise others that want these trappings let us say for all these excellencies yet he is but a dead man we knowe none after the flesh any more 2. Cor. 5.16 Againe for your delight in them know that this death doth differ from naturall death for these dead men are active ready to corrupt others they have an influence that doth dead those who are conversant with them sinne communicates as well as grace Nothing so great a quench-cole as the company of bad men there is an operative vertue in them to quench mens zeale as the dropping of water will quench the fire though they cannot wholly extinguish it being once kindled Fourthly if all out of
primū vivēs et ultimū moriens That which lives first and dies first The cause of life is the understanding inlightened to see the truth when the affections are right and the understanding is straight then wee live when it is darkned all goes out of order Iohn 1.4 speaking of Christ it is said that in him was life and the life was the light of men he was life because he was light he did inliven men because he did inlighten them therefore Ephe. 5.4 Awake thou that sleepest stand up from the dead and Christ shall give thee light because light is the beginning of spirituall life Iames 1.18 Therefore it is said Of his owne will begot he them by the word of truth that is the word rectifies the understanding and opinion which is the first thing in this spirituall birth Ephe. 4.22.24 Put off the old man which is corrupt according to the deceitfull lusts thereof and put on the new man which after God is created in holinesse and perfect righteousnesse The old man is corrupt according to the deceitfull lusts that which is heere called deceitfull lusts c. in the originall signifies lusts proceeding from error and holinesse proceeding from truth lust proceeds from error in mistaking things for lust is nothing else but affection misplaced proceeding from error That holinesse in which God delighteth in which his Image consists comes from truth When Adam was alive he judged aright then the wheele and affections of his soule were right Being dead by reason of his fall he lost his sight he saw no beauty in the wayes of God and this is the case of all unregenerate men but when the Spirit rectifies the judgement convinceth them of sinne and righteousnesse then they begin to revive To be dead is to have the understanding darkned the judgement erronious to be alive is to have the understanding inlightened and the judgement rectified And thus much for the first what this death is We come now to the kindes of death which are three First there is a death of guiltinesse one that is guilty of any offence that is death by the Law is said to be but a dead man So every one by nature is a dead man bound over to death though he be not executed Secondly there is a death in sinne that is opposite to the life of sanctification Ephe. 2.1 you hath he quickned who were dead in trespasses and sinnes there is a death for sinne that is contrary to the life of Glory Thirdly there is a death that is opposite to the life of joy in hell there is a life man is not quite extinguished but yet men in hell are said to be dead because they have no joy This death consists in the separating of God from the soule when God is separated from the soule then man dyes this death of sorrow God joynes himselfe to the soules of good and bad to those who are not sanctified he joynes himselfe in a common manner and thence it is they have common joy common comfort common civility to the godly he joynes himselfe in an extraordinary manner by which they have extraordinary joy now when God is separated from the soule then comes a perfect death see it in the separation of God from Christs humanity God withdrawing himselfe from him but for a time he cryeth out My God my God why hast thou forsaken me As God withdrawes himselfe more or lesse so is our joye our sorrow more or lesse Thus much for the kinds of this death We come now to the Symptomes or signes of this death and they are foure The first is this men are said to be dead when they understand nothing when as there is no reason extant in them when they see no more then dead men The life is nought else but the soule acted then a man is said to live when the understanding part is acted man is spiritually dead when as his understanding is darkned when as he sees or understands nothing of Gods waies because they are spirituall and he carnall But it may bee objected men doe understand things belonging to faith and repentance carnall men not yet sanctified have some understanding of these I answer that they may understand the materials belonging to Godlinesse as well as others but yet they relish them not they see them not with a spirituall eye Tit. 1.16 They are to every good worke reprobate they cannot judge aright of any good workes as to like approve and love them to see a beauty in them as they are good Rom. 8.7 the wisedome of the flesh is enmity with God for it is not subiect to the law of God the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meaning is not that they understand it nor but they like it not they relish it not they tast it not they thinke of Gods wayes that they are but folly 1 Cor. 2.14 They are at enmity with them they count them drosse The second symptome of death is want of motion where there is no motion there is death All men naturally want this motion they cannot judge or doe any thing by nature they may doe opus operatum but they cannot doe it in a holy manner their prayers their hearing receiving of the Sacrament and the like are dead workes without faith the principall of life however they may be faire in other mens eyes The third signe of a naturall death is sencelesnesse so men are spiritually dead when they are not affected with Gods judgements when they have hard hearts which cannot repent Rom. 2.5 when they have hearts as hard as a stone Ezek. 36.26 yet they may be affected with them as naturall men apprehend evill not from a quickning Spirit but from a selfe love Lastly in a naturall death there is a losse of that vigor and beauty in the face and countenance which is in living men So in men that are spiritually dead there is no beauty no vigor they have death in their faces they may have painted beauty which may be like the living as he said pictum putavi esse verum et verum putavi esse pictum they may bee much alike yet they have not that livelinesse and beauty as living men have Gods beauty the beauty of holinesse is not found in them But it may be objected they have many excellencies in them they know much they excell in morall vertues I answer they may have excellencies as a dead man may have Iewels and Chaines about him yet they are dead they have them but yet they are as Iewels of Gold in a Swines snoute they are as Swine their good things make them not men they are beautifull yet they are but dead men as the evill workes of good men make them not bad men so the good workes of evill men make them not good Thus much for the signes of this Death We come now to the degrees of this death in all these deaths
there are degrees First in the death of guilt if you have had more meanes the guilt is greater if you make no use of them The Gentiles they shall onely be condemned for breaking the Law of nature because they knew no other Law The Iewes they shall be condemned for sinning against the Law of nature and the Law of Moyses they had a double Law and shall be condemned for the breach of it Christians having a treble Law the Gospel the Law of nature the morrall Law shall be condemned for all three and among all Christians such as have had more meanes and better education the greater shall their punishment be Secondly in the death opposite to the life of sanctification there are degrees Now yee must know that there are no degrees in the privative part of death but they are onely in the positive The lowest step in this second death is to have enmity to the waies of God being fighters against God enemies to the Saints this is the lowest step The second degree is when as men are not so active that way but yet are dead in pleasures Ambition covetousnesse the like There is a generation of men which trouble not themselves to oppose God the Saints but give themselves to pleasures and like those Widowes 1 Tim. 5.6 are dead in pleasures while they are alive The last step in this death is the death of Civility Civill men come nearer the Saints of God than others they come within a step or two of heaven and yet are shut out they are not farre from the kingdome of Heaven as Christ said to the yong man yet they misse of it as well as others Thirdly for the death that is opposite to the life of ioy the degrees of it are more sensible Some have legall terrors the beginnings of eternall death others have peace of conscience and joy in the holy Ghost the beginning of eternall life And thus much for the degrees of these deaths Now hearing that all are dead in trespasses and sinnes yee may obiect If wee are dead why doe you preach unto us If we bee dead we understand not wee moove not wee are not capable of what you say To this I answer First there is a great difference betweene this spirituall death and naturall death For first those who are naturally dead understand nothing at all but in those who are spiritually dead there is a life of understanding by which they themselves may know that they are dead men who are naturally dead cannot know they are dead Secondly those who are spiritually dead may understand the wayes of life though they relish them not yet they may heare and receive them which those who are naturally dead cannot doe Thirdly those who are spiritually dead may come to the meanes to the poole in w c the Spirit breaths the breath of life whereas naturally dead men cannot come to the meanes of life Secondly I answer that though ye are dead yet hearing may breed life the word can doe it There was an end why Christ spake to Lazarus that was dead Lazarus come forth because his word wrought life therefore though ye are dead yet because the word can worke life in you our preaching is not in vaine Lastly this death is a voluntary death Men who are naturally dead cannot put life into themselves no more can those who are spiritually dead when they have made themselves dead Men dye this death in a free manner I cannot better expresse it than by this similitude A man that is about to commit the act of murther or treason his friends perswade him not to doe it for if hee doth he is but a dead man yet notwithstanding he will doe it we say of such a one that hee is a dead man willingly So wee tell men if they doe thus and thus that they goe downe to the Chambers of death yet they will doe it Hence is that Ezek. 18.31 Why will yee dye O yee house of Israel implying that this spiritual death in sinne is a voluntary death But yee will obiect Men are not quite dead there are some reliques of Gods Image still left in them how are they then dead To this I answer that there is a double Image of God first a naturall standing in the natural frame of the soule as to be immortal immateriall So there is understanding will and reason and some sparks of life left in us as the remainder of a stately building that is ruinated but yet there are no sparkes of the living Image left in us the spirituall Image of God consisting in holinesse and true righteousnes remaines not The Papists indeed deny it but how will they answer the rule of the Fathers that Supernaturalia dona sunt penitus ablata naturalia quassata that supernaturall gifts are utterly taken away no sparkes of them remaine But it will be objected that though men by nature have nothing left yet there is now an universall ability and grace an universall sufficiency given unto them To this I answer that that which they call universall grace is the same thing that nature is but they put another tearme upon it it is found in nature and is common wherever it is therefore it cannot bee grace For in grace there is always someting that is peculiar Secondly if there should be an universall grace the Saints would be no more beholding to God than other men if God give all alike to all it should not bee God but themselves that put the difference Thirdly if there were that generall sufficiency it would take away all election there might then be prescience but no election no predestination to death or life Fourthly if there were a generall grace what is the reason that Paul made it such matter of difficulty to answer that question of election Rom. 9. If Aristotle and other heathen if every one have such a generall sufficiency Paul would not have made such a scrupulous answer and have cryed out of the depth Thirdly there is not that universall ability because that which is borne of the flesh is flesh and that which is borne of the Spirit is Spirit wee are borne of the flesh and cannot therefore have this spirituall sufficiency But yet there are some spirituall gifts in men I answer that we cannot have these spirituall gifts if we are not borne of the Spirit that which is borne of the flesh is flesh Not Bellarmine himselfe nor no man else will say that all are borne of the Spirit Iohn 15.2 Every branch in me not bearing fruite he taketh away and it is cast out and withered that is as the branch not being in the root bringeth forth no fruite so men as long as they are not ingrafted into Christ bring forth no buds no fruite they may heare the word but they cannot make use of it they cannot doe it without the Spirit and that is free it breatheth where it
their holinesse is but by flashes and fits it continues not they are like violent motions quicke in the beginning and slower in the end the higher they goe the weaker they are But the motions and actions of the godly are as a stone falling downwards which moves faster and faster till it falles to the Center where it would bee Now we have done all this there is not yet sufficient said to make it sufficiently appeare that there is such a life of grace these and an hundred other Arguments and reasons will not make naturall men beleeve that many men live other lives than they But when they see the life of holinesse blase in their eyes they say it is but guilded over it is but hypocrisy These reasons may prepare and confirme but they cannot perswade we must therefore beleeve that there is such a life Iohn 3. Christ treats of this that there is such a life he tels Nicodemus that he must live it and be borne againe He wonders at it how it can be Christ therefore concludes in the 12. verse If I have told you earthly things and yee beleeve not how shall yee beleeve if I tell you of heavenly things that is it must bee beleeved that there is such a life sense beleeves it not yet it is easier to beleeve it because it is wrought on earth other things are harder than this to beleeve because they are wrought in heaven though this be wrought on earth yet it is hard to beleeve and must bee beleeved And thus much for the first part of the doctrine that there is such a life For the second what this life is yee may know one Contrary by another wee have shewed already what death that is contrary to it is by which yee may partly perceive what this life is yet we will give you some other signes how to know it This life is a reall life as reall as the other though this life doth not consist in eating and drinking as the other doth it is a life of faith it is not seene yet it is as reall as the common life as it appeares by comparing it with the cōmon life First in this common life of nature there must be temper of body disposition of instruments so in this life of grace there is a frame of heart and a composition of soule on which it doth depend there are humors and ingredients of this life and they are the things yee know there is a reality in this life as well as in the naturall life Secondly as the naturall life hath a temper of body hath divers mixtures so it abhorrs things that are hurtfull to it and desires things that cherish it so in this life of grace there is an appetite those that live they are carried to the things that helpe them they doe hunger after the word and that that builds them up they abhorre sinne and lust that would destroy them Thirdly as in the naturall life so in this there is a taste and palate that helps this appetite Rom. 12.2 Bee yee changed by the renewing of your minde that yee may prove what is that good and perfect and acceptable will of God that is that yee may be able to discerne of it as the touchstone discernes of Gold or the taste and palate of meates Fourthly as in the other life there is hunger and thirst so is there in this men are sensible of paines and refreshings they are sensible of sinne judgement and threatnings which others are not being hard and dead Fiftly as the other life is fed with food so is this the food which a man eates is not presently turned into flesh and bloud that nourisheth but there is a nutritive faculty that nourisheth and turnes all wee eate into nourishment So the Saints they turne all the passages of Gods providence into nourishment they assimulate and turne all things to a good use there is a living and vitall faculty in them that sets them forwards Ephe 4.16 They being knit to Christ according to the effectuall power working in every part increase and edifye themselves in love Lastly as this common life hath beside other things that maintaine it some other indowments to helpe it out as company recreation riches and the like so hath this spirituall life it hath riches and friends it hath its heritage company habitation God is our habitation from everlasting with the same reality though not with the same visibility and so exposed to sence as the other The cause of this life is the holy Ghost who is to the soule as the soule is to the body he is the cause of it the end of all of it is the Lord all is done to God No other life is so this life is of God through God and for God when you finde such a reality in your actions tending to God when he is your ayme then yee live this life If this bee the condition of all that are in Christ to live and be quickned see what is expected from you to whom this talent is cōmitted every excellency is a talent it must not lye dead but be improved for our masters use the sinne is great if yee doe it not the neglect being of a greater thing the sinne is greater God sets a proportionable account on his benefits and expects a severe account from us if wee use them not Be exhorted then to live this life some live much in a short time Some never live this life one man may live more in one day than another man in a hundred for to live is nothing but to be stirring and doing 1 Tim. 5.6 those who live in pleasures are dead whilst they live so he that is occupied about riches or honors is dead all that time that men are occupied about riches and their estates about credit honors and the like making them their end that is a time of death yee have lived no longer than yee have acted duties of new obedience If you sommon up your lives according to this computation to how short a reckoning will they come A wise man speakes more in a few words than a foole doth in a multitude one peece of Gold hath more worth than a hundred peeces of Brasse as we say of an empty oration that there is a flood of words but a drop of water so if you consider your lives and see how long yee have lived in death bungling out the time you will see that yee have lived but little in a long time therefore now bee doing something redeeme the time be busy in doing or receiving good be still devising to doe something for God and to put it in execution spend your fat and sweetnesse for God and man weare out not rust out flame out not smother out burne out be not blowne out So did Christ so did Moses so did Paul making the Gospel to abound from Ierusalem to Illyricum so did David the text saith that he served his time he did not
the same kind as every creature doth Sheepe with Sheepe Lyons with Lyons Doves with Doves so living men will converse with living men Not loving the brethren wee are in a state of death every creature must have an element to live in a new life must have a new element evill men out of their companies are as Fish out of the water every life hath a tast appetite a new life hath a new tast and judgement Pro. 29.27 an unjust man is an abomination to the just he that is upright in the way is an abomination to the wicked that is one hates the things that the other loves he that is alive the things which before he loved he now hates he abhors the things that evill men delight in That which is a dogs meate is a sheepes poyson as the proverb it so that which wicked men delight in is as odious as poyson to the just To judge this life by see what your company and delights are nothing can bee lesse dissembled than company In his company man doth speake out of the abundance of the heart he then bewrayes himselfe what he is there is no dead man nor living man but hee is inward with the like no signe so much poynted at in the Scripture as this yee are translated from death to life if yee love the brethren 1 Ioh. 3.14 and Ioh. 13.35 By this shall all men know that yee are my disciples if yee love one another this rule will not deceive you Secondly yee may know whether yee live this life if yee contend for it that life which a man lives for it he will contend he will let any thing goe rather than it If yee live this life of grace yee will maintaine it and yee can doe no otherwise 1 Iohn 3.9 Hee that is borne of God cannot sinne to be borne of God is to leade a new life he that lives a new life admits not the things which tend to the destruction of it Compare this with the 1. Pet. 2.11 abstaine from fleshly lusts which fight against the soule hee that is borne of God sinnes not that is hee yeelds not to sinne with his good will but struggles against it as one in health strives against sickenesse resistes the disease and maintaines a warre against it But yet the best are foyled T is true yet they strive they never yeeld they maintaine a warre and this they doe not onely by discourse but there is a naturall instinct that puts them forwards they may be cast backe yet they returne againe they may have a sicknesse that takes away sence they may swound and be astonished for a time yet after they contend for life every evill man contends for his life he leads his life in some lust from which if he be drawne hee returnes againe as a thing that is lifted from the earth will fall downe to it againe hee reckons the wayes of God hard and opposite to him the wisedome of the Spirit is enmity to the flesh neyther can it be subject to the Law of God Rom. 8. it cannot but resists it Every creature labours to maintaine its being so evill men continuing in sinne strive naturally against all that would bring them out of this life of sinne so the Saints they live a life of grace and labour to maintaine it Iohn 6.68 Christ asking his Disciples whether they also would goe away Peter made this answer Lord whither shall we goe thou hast the words of eternall life that is whiles we conceive thee to be the principle and fountaine of this life wee cannot depart from thee The Saints wil let go friends and life and all for this life Count therefore of others and judge of your selves by contesting for this life strive to maintaine it let all goe rather than it Thirdly yee may know whether yee have this life in you or not by the fruits of it as the tree is knowne by its fruites If the word turne the stocke into its owne nature ye know it by the fruites Gal. 5.25 If yee live in the Spirit yee will also walke in the Spirit that is if yee professe your selves holy men shew it by walking in the Spirit holy men will bee doing that which is good This is the surest triall our workes will not deceive us other things which consist in imagination may 1 Ioh. 3.10 In this the children of God are manifest and the children of the Divill who doth not righteousnesse is not of God he that is of God doth not unrighteousnesse Consider then what your walke and your actions are and by them yee shall know this life But how shall wee know whether we walke in the Spirit or no I answer first that there are many by-walkes and if yee walke but in one of them yee walke in the flesh and not in the Spirit Iam. 1.26 If any man seeme to be religious and bridleth not his tongue but deceiveth his owne heart this mans religion is vaine that is hee that makes this sinne his trade and walkes ordinarily in it his religion is vaine Secondly yee may know it by the guides yee follow Evill men they follow three guides Ephe. 2.3 they follow first the world secondly the Divill thirdly the flesh Holy men have three contrary guides first the renewed part within secondly the holy Ghost thirdly the course of the Saints Go yee the broad way oportet Sanctos vadere per diverticula the Saints doe not so follow yee the streame fulfill yee the will of the flesh or of the Spirit what are your actions Ephe. 4.17 I charge you that you hence forth walke not as the Gentiles do in the vanity of their minds that is holy men may have vanity in their minds yet they walke not in it as others doe evill men may have holy thoughts yet they walke in the vanity of their minds and albeit that evill men walke not in all the wayes of sin yet they are dead there is but one way to hit the marke but there are a thousand by-wayes a holy man may stumble in the wayes of God and have some foyles but he leads not his life in sinne he strives against it hee that leades his life in any knowne sinne not resisting it and will doe it and not crosse himselfe in it is dead his religion is vaine But what actions are there that holy men doe but that wicked men and others doe them I answer that there is no good actions wee doe but they may bee dead workes as men may pray keepe the Sabbaths and yet they may bee but dead workes they may doe them for a shew yet they are dead A shaddow hath all the liniaments of a body yet it wants life so the workes of hypocrites they want life consider therefore whether your workes are living workes you may know it by these three signes First if they proceed from the fountaine of life they are not dead workes compare Gal.
in such cases as these thinking themselves to bee in better estate then they are Consider your sinnes and apply them Consider your particular sinnes actio est singularium Consider your particular sinnes your particular actions these will worke upon you This course Peter tooke with the Iewes Act. 2. yee have crucified the Lord of life so Christ told Paul that he was a persecutor Act. 9. so Iohn 4. he told the woman of Samaria her particular sinnes he that shee now lived with was not her husband so God told Adam thou hast eaten of the forbidden fruit Gen. 3. If yee have committed any grosse sinnes as drunkennesse covetousnesse pride ambition and the like consider them Consider your other sinnes minoris infamiae not minoris culpae as neglecting of holy duties mispending the time gaming overly performing of holy duties unprofitable hearing keeping of bad company profaning of the Sabbath and the like Consider then the terrors of God and hell know with what a God you have to deale and what a burthen sin is if God charge those on the consciences yee cannot beare them I desire not by this to burthen you but to unburthen you of your corruptions Now seeing this life is so excellent I will adde certaine motives to make you to desire it First it is a happy life and it must needs be so because it is the life of God and Angels it is that life which wee shall live hereafter yee may live this naturall life and want happinesse This life of grace and the life of glory differ onely in degrees they differ not in kind the competent judges of this are the Saints who have tryed both Heb. 11.15.16 If they had beene mindfull of that countrey from which they came they had liberty to have returned but now they desire a better countrey that is an heavenly In a Heard of Swine if some stray away from the rest and returne not againe it is a signe they have found a better pasture so when men leave their companions and returne no more it is a signe they have found some better things Conceive not then of this life as many doe to be onely a privation or a melancholy thing nothing but a meere mortification this is a life it hath its comforts eating recreations and delights yee loose not your pleasures if yee live it but change them for advantage hee that leads this life dies as the corne doth from a seede it growes up into many stalkes hee gaines by this bargaine Christ doth make an hard bargaine with none hee that deales with him gaines a hundred fold If yee part with wealth yee have spirituall treasures for it if you part with your pleasures yee have joy in the holy Ghost have yee crosses yee are sanctified in that which is better loose yee this life yee have eternall life Secondly this life of grace hath that which every man seekes it hath much pleasure Prov. 3.17 All her wayes are wayes of pleasure Those that walke in the waies of God are full of pleasure this life brings a double pleasure first the reward of it second the comfort in performing the actions of it Every good worke as the Hebrew proverbe is hath meate in its mouth the living of this life hath a reward sufficient in its selfe as appeares by this All pleasures follow some actions and therefore men desire life because it is a continuance of action so men delight in new things because as long as they are new the intention remaines The actions of this life are full of change those actions that are perfect there is pleasure following them as beauty followes a good constitution or as flame the fire The actions of this life are perfect actions the perfectest actions have the most perfect delight the actions of this life are most perfect actions therefore they have most perfect delight because they are the actions of the best facultie about the best object All actions have the denomination of their perfection from their objects these are actions of the soule they are occupied about God therefore they are the best and highest actions He that lives about the best object greatest content doth follow he that lives this life lives about the best object therefore all the waies of it are waies of pleasure There is more comfort and more Assiduity of consolation in this life then in any other life In other lives every one according to his humour hath his delights but yet they are not permanent because hee delighteth in transitory things but hee that lives the life of grace delights in things that are truly delightfull at all times other delights are but delights at some times in some places they are not alwaies so but hee that lives the life of grace pitcheth on those that are alwayes so Prov. 14.15 A good conscience is a continuall feast Other comforts may faile a man may fall into affliction riches and pleasures may be taken away then the dayes are evill but a good conscience is a continuall feast that is be his case what it will his comfort is never interrupted All other comforts are about sence or things of this life which are subject to alteration but this life and the comforts of it admit no change A man being sicke he cannot do actions of health they are restrained so one in prison is not at liberty to doe what he would but the actions of this life are assiduous they cannot be interrupted yee may pray continually rejoyce evermore yee may alwayes have communion with God Thirdly this life is a life that is least indigent of all others it needeth least Take a man that leades any other life hee needs many things Luk 10.41.42 this is shadowed in that of Martha and Mary Martha busies herselfe about many things she wanted many but Mary had one thing that was profitable for all things removes all evils brings all happinesse and that is Godlinesse which is profitable for all things 1 Tim. 4.8 Fourthly the comforts of this life are pure comforts Psal. 18.26 I walke purely with those that walke purely This is not onely to be understood of the consolations of grace but also of common blessings being the fruits of this life there is no sorrow with them there is a pure comfort without any mixture of sorrow God giving these blessings in mercy they are free from mixture of discomfort but being not the fruits of this life of grace being reached by sinne and sinfull meanes or God giving them in his providence not in his mercy there is sorrow in them yee may have riches honours friends and all outward things and yet they are not pure blessings because Gods blessings is not mingled with them Lastly it is a life most capacious of comforts yee may give all the faculties of the soule comfort Every creature according as his life is feeles more or lesse comfort Plants as they feele no hurt so they feele no sweetnesse beasts that have a sensible
soule feele more evill and good a man that lives a naturall life not knowing the life of grace is sensible of more good and evill than sensible beasts hee apprehends Heaven and Hell but a man that lives the life of grace is more capacious of comfort here you may suffer your faculties to runne out to the utmost If yee desire wealth or pleasures your affections must not runne out yee must hold them in else they drawne you into perdition pierce you thorow with many sorrowes If yee affect heavenly Treasures if yee affect praise with God yee may be as covetous of them as you will Thirdly let this move you to seeke this life of grace because it is the most excellent thing of all others All other things are subordinate to it the utmost end is still most excellent the end of warre is for peace therefore peace is better than it yee plow for harvest therefore harvest is best the end of all actions is for this life of grace Why labour yee for foode but to maintaine life why live ye but to serve your soules Prudence is a steward to this holy life as the steward provides for the family that the master bee not troubled with those meaner things so prudence is a steward that the soule may be occupied about things that are agreeable to it that it may have its conversation in heaven and with God Pervert this order it destroyes the creature Beasts living the life of sence it doth perfect them for that is their utmost end man having reason living as a beast destroyes himselfe because that is not his end hee that perfects himselfe as a beast destroyes himselfe as a man perfectio mentis est perfectio hōinis Let this stirre us up to live this life it is the utmost end of all To be Lawyers Physitions and other callings helpe us in the living of this life yet they are subordinate to it drowne not your selves in subordinate things if yee doe it it is your destruction therefore pitch on the principall Fourthly that which is best in the end I take end now in an other sence is to be chosen above all things else that is well which ends well In this life of grace yee have this advantage which yee have no where else Eccles. 7.4 The heart of the wise is in the house of mourning that is this life disposeth us to thinke of death the end of all which to doe is wisedome Deut. 32.29 O that they were wise then would they consider their latter end In other things the beginning is good the end is bitter but the actions of the life of grace are sweet yee fare the better for them the very remembrance of them is sweet and the reward of them comes not long after All other things are called perishing meates Iohn 6.27 there is a parable in it that is they are as perishing meats that are sweet in the palate yet they passe away but this indures unto eternall life it continues The worst thing in this life yee never repent of as it is said of sorrow for sinnes that it is sorrow never to be repented of but the best things that yee doe in the other life yee repent of All other things that yee doe they may bee sweet for the present yet as it is said of drunkennesse Prov. 23.32 so may it bee said of them that they bite like a Serpent and sting like an Adder though they seeme sweet The strange woman is sweet yet Prov. 5.4 her end is bitter as wormewood sharpe as a two-edged sword goods evill gotten are sweet for the present yet their mouthes shall be filled with gravell that got them But on the other side the end of all the actions of this life is good as it is said of Iob that his latter end was more than his beginning Iob 42.12 Psal. 37.37 Marke the perfect man and behold the upright for the end of that man is peace If a man being to dye and having ended his daies should put all his honours wealth and pleasures into one ballance and all his good workes all his faithfull prayers all the actions of the life of grace into another he would find them to be best The bad man doth as the Silkeworme doth winding up himselfe into his ill workes he perisheth the other winding up himselfe in his gracious actions enters into salvation Fiftly choose this life before all others because God is pleased with it it being like himselfe as the creature is pleased with that which is like it God is a Spirit and will bee worshipped in Spirit and truth hee is a living God and doth delight in a living man wee our selves delight not in dead men no more doth God therefore Rom. 12.1 we are exhorted to give up our soules and bodies a living sacrifice to God God regards not dead bodies bee yee living sacrifices which is the act of your will acting the duties of this life This is called walking with God which is to bee in his presence to goe his way and to maintaine communion with him this is when as men doe audire et reddere voces when there is naturall delight when as they are in presence one with another and therefore walking with God and pleasing of God are used promiscuously for one and the same thing For Heb. 11.5 it is said of Enoch that he walked with God and Gen. 5.22 It is said that he pleased God But you will say what benefit is this I answer that it is great God disposeth of all things in the world is it not wisedome then to have him your friend Gen. 28.9 Iacob being to take his journey Isaack said unto him God all-sufficient be with thee God is all-sufficient if yee have him yee have all In the creature there is no such thing there is nothing but vanity in them they are but as candles as Starres to the Sunne God is all-sufficient all the happinesse of the creature makes not men happy All men seeke happinesse yet they never finde it without having God All happinesse is in Gods favour In outward happinesse you must have other compounded things Christ rebuked thē that counted her happy in the creatures saying Blessed is the wombe that bare thee and the Paps that gave thee sucke No saith Christ these will not make a man happy but blessed are they which heare the word of God and keepe it having God yee have all things God disposeth all things and giveth the comfortable fruition of them Yee may have all outward things and yet want comfort Gods curse makes all miserable though yee have all that the creature affords therefore give your selves no rest till yee have got this life without which he delights not in you Adam losing Gods Image was not happy because God was gone from him yet hee had all the creatures which he had before This life of grace brings us to that state that Adam was in at first this restors
to bee blessed that doth meditate in the Law of God day and night Your knowledge being brought to action helpes you much often hearing of the word which puts you in remembrance addes to your life though it hinders you in other things Those who have not the word to heare live not under preaching Ministers who will not be at the cost to get them or live where they are not are much to blame and live not this life Simon Magus sinned in thinking that the holy Ghost might be bought with mony doe not they also sinne who doe lesse than hee that will not give mony for to have the Gospel brought unto them There is the like fault when as men may have the word and come not to it If they come to it though it addeth not to their knowledge yet it helpeth their acting and life Those who neglect the constant reading of the word who are not constant in private prayer those who neglect the speaking and talking of good things they neglect this life That Arabian proverbe Shut up the five windowes that the house may be full of light will be of good use here that is the five senses being shut up the fuller of light shall wee bee the not stopping up of them makes men ignorant cares and businesses possessing mens minds there is no roome left for better things Let your minds be still plodding on that which may further you in grace and truth It is ignorance that makes men strangers from the life of God Ephe. 4.18 and this is not an ignorance that proceedeth from want of knowledge but from the badnesse of your hearts hard hearts makes men ignorant why doe men heare and yet are ignorant but because their hearts are hardned they regard not the word and so they grow not in knowledge The second meanes to get this life is to bee much in doing be much in doing in acting the duties of new obedience the more yee are occupied the more yee live else deadnesse doth possesse you be still praying and meditating those revive you those are the coales that keepe the heart warme this life like water is apt to grow cold But I must be full of life ere I can doe actions I answer that one begets the other action begets life and life begets action as health produceth exercise and exercise procureth health But I am indisposed and unfit for such actions I answer that if yee are indisposed the more need you had to be doing else you are more unexcusable the way to get heate is to bee acting as motion doth bring life to a benummed member so doth it to the soule be awaked be stirring this will revive you againe Christians hearts are awaked when as they themselves sleepe if they stirre them up there will be more life in them Rom. 2.13 They beginning to languish their medicine is to rise up and be doing Gal. 5.16 Walke in the spirit those who have the Spirit stand not still as one that cannot stirre this acting helpes the Spirit first by inlarging and intending life Secondly by preventing that which increaseth death the more wee walke in the wayes of life the more we prevent the way that leades to the Chambers of death Be doing if not one thing yet another In the steppings out of your callings be doing reading and praying Conferring and talking of good things the neglect of this is the cause why there are so many dwarfes in grace Men content themselves with morning and evening duties and it is well if they doe them but doe you the actions of life more constantly and abundantly It is the corruption of our nature that wee are not doing life is maintained by the actions of life habits are maintained by actions that are sutable to them We live in the commandements by well doing as the creature doth by food Good actions maintaine life it receives strength from well-doing set your selves to pray doe holy duties still pray doe more and more the more yee doe the more life increaseth The third meanes to get this life is to get faith Faith helpes this life it is a life of faith and it makes us to live this life by three wayes First it gives a reality to the priviledges of life makes you see they are so indeed therefore yee act yee beleeve that God is such a God that yee have such priviledges that yee are heires of all things If yee thinke that God is such a one as he is in wisedome power and mercy yee intend them and live the life of grace If yee doubt and question with Atheists if these bee dreames then yee intend them not He that beleeves saith let me have God sure the other saith let me have that I touch and feele but the imaginary things resting in faith and hope I care not for the more yee beleeve these things the more yee are occupied about them Secondly faith drawes you on to action this life is the acting of the duties of new obedience Faith and a perswasion further other things as if one be perswaded that such a thing will hurt him it produceth an action of the will abstinence if a man bee perswaded that he shall dye without the Physition hee sends for him So in all other actions perswasion is that which sets a man on worke So in spirituall actions if we are perswaded that such a sinne committed will not make our bodies sicke but our soules wee will not doe it if wee are perswaded our soules shall fare the better if we doe such a thing this makes us to doe it being perswaded we shall have a recompence of reward it produceth action and the more action the more life Thirdly faith doth it by fitting us for Christ from whom our life comes 1 Ioh. 5.12 he that hath the Sonne hath life First the Sonne of God infuseth life into him to whom hee is conjoyned the conjunction betwixt Christ and us is but relative and betweene the king and the subject when the subjects resolve to take such an one for their king they are conjoyned to him so when a woman resolves to take such a man for her husband shee is conjoyned to him The action of taking Christ is to take him as a Lord to serve him as a Saviour to have all comfort by him hee that hath the Son in the relative union shall have him in the reall union the Sonne will quicken you as the soule doth the body A Chrian hath the life of the Sonne of God Gal. 2.21 I live yet not I but Christ lives in me all that I doe Christ doth it in me all that the body doth the soule doth it the body lives not but the soule lives in it After that manner Christ lives in us not a good thought or affection not any resolution or motion of the soule but comes for Christ being united to Christ by faith he lives in us Ioh. 6.33 he that eates my flesh and
drinkes my blood shall live As flesh gives life to the body so the Sonne gives it to the soule To eate the flesh of Christ is to prize him to desire and long after him which is after the spirit of bondage to eate him is to take him to come to him to have him your God In these stands the eating of Christ. First in prising of him exceedingly to part with any thing for him to take his Crosse with all losses Secondly to eate him is to beleve him to be yours and you his this eating and drinking of the body and blood of Christ expresseth our relative union with him and then followes our reall union the Spirit immediately gives this he that doth the first shall have the second But how shall we doe to beleeve this I answer yee see the old Adam communicated corruption to all his posterity because they were borne of him so these who are borne of the new Adam that is these who take him and beleeve in him have grace communicated to them by him this new birth makes you as capable of Christ as the other doth of the first Adam why then shall not the second Adam communicate grace as well as the other doth corruption The philosophers were all deceived in this poynt from whence corruption should come but wee know that it came from Adam and so doth grace come from Christ. To get this life let us seeke it in him let us beleeve more let us be humbled more repent more and take Christ more take him on any condition prize him set him at the highest rate hold him fast As in the actions of mariage those who are to marry will not part upon any condition they take one another for richer for poorer for better for worse after this manner must wee take Christ the more yee take Christ thus the more yee have the Sonne and so yee live more the life of grace All grant that this life comes by the Spirit and there is no way to get the Spirit but by the Sonne Yee must first eate ere yee can be nourished yee must fixe your eyes on his passion as the wife doth fixe her eyes on her husband yee must seeke this life from the Spirit ultimately but yee must first have the Sonne and then yee have life He must have the Sonne that will have this life hee must be ingraffed into Christ as the branches are into the roote get Christ and then this life shall abound in you The fourth meanes to get and increase this life is communion of Saints The mouth of the righteous is a well spring of life Prov. 10.20 they put life into those that have it not and increase it in those in whom it is Ephe. 4.24 their speeches minister grace to the hearers they edifie them hearing of the word of life and talking of the fountaine of life puts life into men The health of the body doth not communicate it selfe to others it is otherwise in the life of the soule the life of it makes others to live more as Iron sharpens Iron so one holy man doth another See it by the contrary In evill men who are dead there is an aptnesse to dead others their words are as continuall droppings to put out this life their tongues are set on fire of hell Iame. 2.6 The tongue of good men is a cole fetched from the Altar they have fire within thē When two lie together they keepe one another warme there is action and redaction this is powerfull meanes to get and increase this life The tongue of the righteous if full of life it is powerfull to make men live Gal. 2.14 Paul speaking to Peter saith why compellest thou the Gentiles to live after the manner of the Iewes he used not outward compulsion his example and life was a compulsion The company which wee keepe compell us to doe as they doe evill company they are the Divels snares they doe as brambles keepe us in and fetter us the sutablenesse of evill companions drawes out our secret corruption He that resolves to live this life must resolve to withdraw himselfe from evill company who are a strong temptation unto evill There is a difference betweene leading our selves into temptation and being led into it when you leade your selves into temptation as you do when as you rush into evill company you are out of the pale of Gods protection If yee touch pitch yee cannot but bee defiled with it wherefore make your company good this is an effectuall and powerfull meanes to beget this life in you Saul being among the Prophets changeth his spirit and became a Prophet one that goeth fast makes those that goe with him to mend their pace Act. 11.23.33 it is said of Barnabas being a good man and full of the holy Ghost and of faith that hee added much people unto the Lord. Which manner of speaking shewes that the speeches of those who are full of faith helpe to breed faith that if men be full of the Spirit they quicken the Spirit Evill company deads men they are the trunkes through which the Divell speakes and this deading is done in an insensible manner and then most of all where it is least perceived Evill company poysons men a man turning his opinion which company can doe is most of all poysoned when as hee thinks that he hath least hurt The last meanes to get and increase this life is that which is mentioned in the text and that is the hearing of the voyce of the Sonne of God this will beget and increase this life that is if when wee speake to your eares he speake to your hearts then yee live Yee have two teachers the one is he that speakes to you the other is Christ. Heb. 8.11 They shall no more teach one another for they shall all be taught of God There are two sheapheards the one is hee that feeds you the other is the great sheapheard of the sheepe there are two great voyces the one speaking outwardly to the eare the other when as Christ speakes effectually to the heart When Christ speakes inwardly to the heart then men live and not before This is such a speech as Christ spake to Lazarus Lazarus come forth and he came his speaking puts life into us Now what is this inward speaking of life to the heart It is nothing else but to perswade fully and every way to convince us that it is best to take Christ to set to an holy course to leade a new life There is a speaking that comes neare this life and is not it that is when as men heare and understand the way and apprehend the things of God but practise them not Here is a proximity to this life yet it is not this life Let a man come so neare as that he thinkes he acts it yet he is dead if he act it not when he acts it then he is made a living man and then hee
thinkes and beleeves that the wayes of sinne are evill and that they are evill to him When God doth convince us that such a thing is evill and that it is evill to us then wee live and not before A man having a businesse to doe if all bee done but one thing this one thing crosseth all the rest but that being done our businesse is brought to passe so in this life a man having many offers of grace which doe not fully perswade him this is not enough if Gods helpe bee absent but when once hee speakes he doth fully convince and perswade us and makes us to continew As Sathan hahaving leave never gives over vexing man so the Spirit keepes us in good things where there is this life there the Spirit dwels But after what manner is this effectuall perswasion done I answer when as God gives an eare and speakes a voyce for it to heare he that hath an eare to heare saith Christ let him heare Wee then heare when as there is a disposition wrought within us when as we preach there are many that have hard hearts and nothing for to soften them therefore the words falls from them as raine from a stone but if there be a man that God will chuse he fits his heart and so hee is perswaded This is called the opening of the understanding Luke 24.45 hee opened their understanding that they might understand the Scriptures when wee speake to men we sow as it were upon fallow ground which will beare no Corne unlesse God plow it Those that saw the miracles of the Loaves esteemed them not because their hearts were hardned Ephe. 4.18 They are alienated from the life of God thorow the ignorance that is in them because of the blindnesse of their hearts that is they are not sensible of sinne and death the word or the threatnings when God takes away this hardnesse they are fit to harken then comes light the beginning of life which is the informing of the understanding to judge righteous judgement Those who have the life of Christ if hee speakes it quickens them It is the inward voyce that quickens seeke therefore to God earnestly that Christ would speake to your hearts yee heare and are not quickned because he speakes not And thus much for this second point that all in Christ are in a state of life We come now to the third point that may bee noted out of these words and it is this That the voyce of the Sonne of God is the onely meanes to translate men from death to life Men before are dead Christ by his voyce makes them living men This voyce is the onely meanes there is no voyce but this that is able for to do it that 's the scope of this Text. This proposition may bee resolved into two parts First nothing else is able Secondly this is able for to doe it As it is said of faith that it justifies and nothing else but it can justify so may it be said of this voyce that nothing else can translate men from death to life and this can doe it To translate from death to life is nothing else but effectually to perswade and change the heart now nothing else can thus perswade and alter the heart but this voyce of the Sonne of God God himselfe frames the heart it is as a curious framed locke none can picke it but hee that knowes the turning of it God onely fits the perswasions and turnings mens perswasions are as one that will unlocke a locke with a wrong key God onely can perswade Iapheth to dwell in the Tents of Shem I cannot doe it Esay 57.19 I create the fruite of the lippes that is I make them to bring comfort I create the fruite of the lippes for peace by my power That this is so you may see by divers reasons First that it is so see it by this we speaking to y e quickest often times they beleeve not but the others do the same sometimes beleeve sometimes not If man were the sole cause the word would have the same effect at all times Secondly this is life and God onely gives life it is as the breathing of life into a clod of earth It requires an almighty power to worke this in those that beleeve Eph. 1.19.20 The same power that raised up Christ from the dead raysed us up it is an almighty action to give this life Thirdly if it were not proper to Christ and his voyce to translate men from death to life hee should lose his chiefest soveraignty hee quickens whom hee will he hath compassion on whom hee will have compassion If men could translate men from death to life then it would not be proper to God to doe it Lastly as nothing else can doe it so the voyce of the Sonne of God is able for to doe it At the first creation all was made by the voyce of God hee saith Let there be light and there was light let him say to any man follow mee and he doth it Matth. 9.9 hee saith to the Publican sitting at the receipt of Custome follow me and hee left all and rose up and followed him Christ speaking to his eare and heart made him to follow him his speech was like the speech of Elias to Elisha hee followed him and could not chuse but doe it Christ speaking wee cannot but follow him But what is this voyce of the Sonne of God that translateth men from death to life I answer it is nothing else but an inward worke of the Spirit by which hee perswades men effectually to turne from darknesse to light and from the power of Sathan to God It must be understood of the effectuall working of the Spirit because who ever doth heare it lives this voyce reneweth and changeth men translating them from death to life Now this effectuall speaking consists in two things First in propounding the object the truth to the heart Secondly in the perswasion of the truth First the Gospel must be laid open to the heart all things necessary to salvation must be manifested to it then there must be light in the heart to apprehend these reasons which are propounded The Scripture propounds things by authority Then the holy Ghost doth kindle light to apprehend them which another doth not Marke how Moyses beginning his booke saith that in the beginning it was thus and thus God did he doth not perswade them by arguments to beleeve it so Iohn begins his Gospel without perswasions In the beginning was the word c. so the Apostles commission was Goe and preach that Christ is Come he that beleeved shall be saved he that beleeves not shall be damned The word of it selfe is sufficient authority when the Gospel it selfe is thus propounded then the holy Ghost kindles light And therefore this life begins when as the Gospel is propounded and light kindled then this life is wrought Now there
are three degrees of working this light by the Spirit First there is a stirring up of men to attend to the voyce of Christ many there are that heare yet attend not Act. 16.14 The holy Ghost opened the heart of Lydia to attend unto Pauls preaching We sow on fallow ground till the Spirit opens the heart to attend to the things that are spoken The second worke of the Spirit is to convince and perswade effectually and fully Ioh. 16.8 The Spirit shall convince the world of sinne that it it shall convince and perswade thorowly none can doe this but the Spirit It doth also farther perswade men that it is good for them to bee convinced and this is when the knowledge is full when as all the corners of the heart are answered and the minde resolves to practice Hypocrites and civill men are perswaded yet not fully therefore they never practise if that one objection of the heart bee unanswered yee never came to practise The last worke of the Spirit is to keepe this voyce on the heart that it vanish not Iames 1.21 The ingrafted word is that which is made able to save our soules and none else Men may attend for a flash but the Spirit must ingraft the Word into the heart which as a sprig ingrafted growes bigger and bigger and hath fruit from the sap other men having truthes not fastned on them they grow weaker and weaker To understand fully what this voyce of the Sonne of God is yee must know that there is a double voyce First an outward voyce of the word which all heare Secondly an inward voyce of the Spirit This I collect out of Esay 6.9 Goe to that people and tell them heare yee indeed but not understand see yee indeed but not perceive that is they shall have an outward hearing an outward knowledge but not an inward There is a common knowledge which all these have who live in the Church and there is a knowledge that is onely proper to the Saints which saves them The differences twixt these two knowledges that of hypocrites of them in sixth of the Hebrewes twixt common knowledge and effectuall knowledge that is wrought in the hearts of the elect are these First common knowledge is confused and generall this is distinct inward and particular that is the voyce of the Sonne of God speaking in the Ministry to all may breed a knowledge of truths in men yet they apply them not to their hearts and the turnings of them Heb. 4.11 The Word is sharper than a two edged Sword discerning the thoughts and intentions of the heart piercing even to the deviding asunder the soule and spirit and of joynts and marrow that is that word of God that is lively indeed that voyce of God that is effectuall to salvation it is sharpe it strikes not in generall but enters the inward parts A staffe cannot enter the flesh it may bruise it but the voyce of Christ enters like a two edged Sword discerneth twixt morrall vertues and supernaturall things wrought by the Spirit it distinguisheth exactly twixt the rectitude and obliquity of mens hearts this is proper onely to the saving knowledge of the Word As nothing is hid from God but it is naked to his sight so it is to his word See if the word be distinct to you else you know nothing A man never knowes any thing till he knowes the Elements parts and grounds of it the voyce of the Sonne of God onely makes you know things thus particularly So in other things yee know not till you know particulars Aristotle saith a man is not a Physition that knowes things in generall in the grosse but hee that knowes them in particular This is not to be a Physition to know that such dry meates are good for a moyst stomacke unlesse he also know dry meates and the Symptomes of a moyst stomacke so it is in the knowledge of the Word To know what regeneration is is not enough except yee know the parts the kinds and signes of it To know that none are translated from death to life that love not the brethren is not enough except yee know the brethren and love them To know that hee that is in Christ hath crucified the flesh with the affections and lusts of it is nothing except yee know that yee your selves have crucified it This particular knowledge is it that makes manifest to a man the secrets of his owne heart 1 Cor. 14.25 that is the voyce of the Sonne of God discerneth the secrets of the heart to know things particularly that are in it The sheepe distinguish the voyce of the sheapheard from the voyce of a stranger when men come to heare they heare the voyce and distinguish not the sound because they want this particular knowledge Secondly this hearing of the voyce of the Sonne of God workes a quicke sence in the hearts of those that heare it that the outward voyce doth not and this followes the former Let knowledge be particular it workes quicke sence Heb. 4.11 it is called lively in operation now life consists in quicknesse and motion the voyce of Christ speaking effectually breeds quicknesse Sola individua agunt et sentiunt A knife in generall cuts nothing the particular knife cuts To know in generall you are sinners have corrupt natures offend in many things workes nothing it is the reflection on the particular lives that workes this makes men tremble Act. 2. Peter having told the Iewes that they had crucified Christ that pricked them at the heart As of sinnes so is it of comforts particular comforts worke If one can say I am thus and thus then comfort followes so particular threatnings make men sensible When God said to Adam Hast thou not eaten of the tree whereof I said thou shouldest not eate this made him feare The word doth breed a quicke sence they who have not this true voyce sounding to them Esay 6.9 in hearing they doe not heare and seeing they doe not see their hearts are fat their eares heavy and their eyes shut Rom. 11.8 God hath given them the spirit of slumber that is when as men heare this voyce in a common manner they are as a man in a slumber it stirres them not their hearts are fat that is they are sencelesse for fat is without sence The property of them that heare in an ineffectuall manner is this they have a spirit of slumber they are as one hearing a tale when as his mind is other where If the things propounded were naturall they would heare them well enough but they are spirituall therefore they are dull of hearing them Thirdly which followeth the second those that heare the voyce of the Sonne of God have experimentall knowledge the other is but speculative 1. Cor. 2.6.9 Wee preach wisedome to those that are perfect such wisedome as eye hath not seene eare hath not heard neither hath it entred into the heart of man but God reveileth it to
Be not hearers but doers if yee finde not this change Christ hath not spoken to you But in the Saints are many defects in their actions ergo actions follow not hearing and knowledge To this I answer that as their actions are weake and faint so their knowledge is weake Heb. 12.5 they often forget and must bee put in mind 2 Pet. 1.13 they must be stirred up by putting them in remembrance of those things which they have forgotten Secondly this faile is from some doubt within from some shaking when as you see a defect in actions or affections it is because you want this convincing knowledge The way to stirre up affection and action is the Word which increaseth this operative knowledge If it be so that the voyce of the Sonne of God is the onely meanes to translate men from death to life let us examine our selves whether wee have heard the voyce of the Sonne of God or no If we have not then let us know our cases and be humbled they that have not heard it are dead Consider it is your distinct knowledge not a knowledge in grosse or generall that inlivens you Know ye the passages and working of regeneration and repentance find yee the Word as fire and as a hammer the Word is in its nature and will be found so of them that receive it aright Have yee an experimentall knowledge approve yee Gods Image his waies in the Word or in the lives of the Saints doe yee justifie wisedome are your hearts opened At the hearing of the Word doe yee like it At Christs comming many hearts were opened because then his Word came and it opened many mens hearts shewed them what they were How doe yee affect the Word and Image of God in the lives of the Saints how doe yee finde holy affections in them blessednesse goeth alwayes with them Affections are alwayes a signe of this have yee received the Word with them have yee sorrowed for your sinnes doe you delight in God this will beget holy affections which will last afflictions put them not out holy joy is not damped with afflictions carnall joy is What are your lives and actions If yee seeing others holy ye cannot doe as they doe this voyce hath not spoken to you All that heare Christs voyce will come and be doing Iam. 1.22 if doing be joyned with hearing if yee are doers as well as hearers this voyce hath spoken to you if your practise bee not joyned yee are deceived If yee finde upon examination that yee have not done it remember that Christs sheepe heare his voyce yee may therefore feare yee be lost sheepe if yee heare it not Hee that hath an eare heares the Gospel If it be hidden it is hidden to those that perish where men live in ignorance and heare not God regards not it so much that 's not the time of triall have ye the Word as wheate with chaffe it trieth not but the Word comming with authority and not as the Scribes when Christs voyce sounds in the Word see how yee are affected if yee heare not ye are dead Cant. 2. Christs comming is compared to a Spring time wherein the flowers appeare on the earth and the birds begin to sing and the trees put out their greene fruite that is when Christ makes himselfe knowne it is Spring time doe you spring when the Word comes when the messages of salvation are made knowne unto you if not yee are dead Our end in speaking this is not to trouble you but to bring you to salvation I will therefore shew you what keepes men off from hearing Christs voyce that knowing the impediments yee may remove them The impediments are seven The first is selfe-wisedome this is a great impediment from hearing the voyce of the Sonne of God selfe-conceitednesse hinders men much because it breeds a despising of the wayes of God 1 Cor. 2.4 The naturall man receiveth not the things of the Spirit of God for they are foolishnesse with him therefore 1 Cor. 3.18 if any man seeme to be wise in the world let him become a foole that he may be wise that is let him lay aside that wisedome which begetteth pride in our hearts Michals disposition is in every one of us more or lesse shee despised David so men chalke out a way to themselves in which they will goe they will seeke their owne wayes and will not be subiect to the Law of God Rom. 8.7 The carnall mind is enmity with God for it is not subject to the Law of God neyther indeed can it be 2 Cor. 10.5 speaking of imaginations saith that men with them build up themselves against God and will not alter their courses The greatest opposition is in mens minds take a man that hath a true opinion it is easy to remove his lusts but false iudgements are as bulwarkes against Gods wisedome Men will doe thus and thus because they thinke their state is good The Scribes and Pharisees came not to Christ Luk. 15.1 but Publicans and sinners came so it is with men now doe wee lay open their sinnes unto them yet they will not be perswaded men will bee righteous of themselves and will not bee perswaded that Christ must bee made unto them righteousnesse and redemption and wisedome This opinion of our selves is a great impediment this contemnes the way of God and fashions out our owne wayes this contenting of our selves with our present estate makes men erre therefore Psal. 119.21 Cursed are the proud that are alwayes erring from thy Law Selâ—e conceite makes men erre The second impediment is custome men have beene used to such wayes and will not alter them Ioh 4.12 the woman of Samaria was much held off with this argument Christ comming to teach her the doctrine of salvation Art thou greater said shee than our father Iacob that gave us this Well This opinion that our fathers have gone this way and it is transmitted to us hinders men much men cannot indure newnesse Lot is taxed for this by the Sodomites Gen. 19.9 This fellow came in to sojorne here and will he now be a Iudge so Act. 17. Paul preaching at Athens the Athenians asked What new doctrine is this that thou preachest men being accustomed to a way it winns their opinion men having once judged are loth to iudge againe custome winns their affection Change is troublesome men having gone long in a course they will still plod on in the same tract Custome of our fathers or country or place where wee are our owne custome makes us loath to forsake it Thirdly Similitude is a great hinderance Exod. 7.22 Pharaohs heart was hardned because the Magicians did the same miracles that Moyses and Aaron did So similitude hinders men from imbracing the wayes of Christ and God Men seeing Papists austerity like our mortification their sufferings like true martyrdome they are perswaded of their wayes as we are of ours so for civility when as