else but affection misplaced proceeding from error and that holinesse in which God delighteth in which his Image consists comes from truth When Adam was alive hee judged aright because then the wheeles and affections of his soule were right Being dead by reason of his fall he lost his sight hee saw no beauty in the wayes of God and this is the case of all unregenerate men but when the Spirit rectifies the judgement and convinceth men of sinn◠and righteousnesse then they beginne 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 this death which are three First there is a death of guiltinesse one that is guiltie 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 and 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 dies this death of sorrow God joynes himselfe to the soules of good and bad to those that 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 crieth out My God my God why hast thou forsaken mee As God withdrawes himselfe more or lesse so is our joy our sorrow more or lesse Thus much for the kinds of this death Wee proceed now to the Symptomes or signes of this death and they are foure The first is this men are said to bee dead when they understand nothing when as there is no reason exstant in them when they see no more than dead men The life is nought else but the soule acted then a man is said to live when the understanding part is acted So man is spiritually dead when as his understanding is darkened when as hee sees or understands nothing of Gods wayes because they are spirituall and he carnall But it may bee objected men 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 wisdome of the flesh is enmitie with God for it is not subiect to the Law of God the Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meaning is not that they understand it not 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 good thing by nature they may doe the opus operatum but they cannot doe it in an holy manner their prayers their hearing receiving of the Sacrament and the like are dead workes without faith the principall of life how ever 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. 36.27 or when they are affected with them onely as naturall men apprehend evill not from a quickning Spirit but from a selfe-love Lastly in naturall death there is a losse of that vigor that 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 verum putavi esse pictum they may be much alike yet they haue not that livelinesse and beauty as living men have Gods beauty the beauty of holinesse is not found in them But it may bee 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 deathes 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 Moses they had a double Law and shall be condemned for the breach of it Christians having a treble Law the Gospell 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 wayes of God being fighters against God and 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 and the like There is a generation of men which trouble not
themselves to oppose God and 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 them the kingdome of Heaven as Christ said to the young man yet they misse of it as well as others Thirdly for the death that is opposite to the life of joy the degrees of it are more sensible Some have legall terrors the beginnings of eternall death others have peace of conscience and ioy 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 object If wee bee dead why doe you preach unto us If we be dead we understand not wee move not we 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 which the Spirit breathes the breath of life whereas naturally dead men cannot come to the meanes of life Secondly I answer that though yee 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 yee 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 die 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 hee is but a dead man yet notwithstanding he will do 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 ye die O ye house of Israel implying that this spirituall death in sinne is a voluntary death But ye will object 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 naturall frame of the soule as to be immortall immateriall So there is understanding will and reason and some sparkes 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 of God left in us the spirituall Image of God consisting in holinesse and true righteousnesse 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 common to all wherever it is therefore it cannot be grace For in grace there is alwayes something that is peculiar Secondly if there should bee 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 cried out of the depth Fithly there is no such universall ability because that which is borne of flesh is flesh and that which is borne of the Spirit is Spirit we are all 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 any man else will say that all are borne of the Spirit It is our Saviours owne speech 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 fruit so men as long as they are not ingrafted into Christ bring forth no buds no fruite at all 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 listeth cōpare Iohn 3.8 the Spirit breatheth where it listeth with Iohn 6.44 No man can come unto mee unlesse the Father draw him that is not as a sheepe is lead with a bough for Christ doth not say no man will come but no man can come except the Father draw him compell him as it were by force not perswade him by intreatie that is unlesse he changeth and taketh away his wolvish will But it will be objected that God drawes every man I answer that the context concludes against this For Christ doth bring this in to shew the reason why many did not receive his Doctrine and hee concludes with this that men therefore doe not receive it because God doth not draw them None can come unto me except the Father draw him I will answer one objection more and so conclude If we are dead to what end is the Law given why are wee commanded to doe thus and thus if we be dead To this I answer that the Law is given to this end to shew us our weaknesse and to leade us unto
Christ it is not giuen us to keepe exactly for that is impossible it was impossible to keepe it through the weaknesse of the flesh Rom. 8.3 the Law was therefore given that wee might know our weaknesse not that we should keepe it but that Christs righteousnesse might bee fulfilled in us by faith Gal. 3.24 the Law is our schoolemasted to bring us to Christ that we might be iustified through faith that is the end of â—he Law But it will be objected that in as much as we are commanded to doe things impossible mans nature is destroyed for man is a free creature Secondly the command implies an absurdity an impossibility to bid a man doe that which hee cannot doe to bid a man that is in a deepe Well bound hand and foote to come out himselfe is foolish yee may blame him for falling in it is absurd to bid him come out To this I answer that there is a difference betweene the externall binding and the bonds wherewith a man is fettered by sinne There is an externall impediment which a man cannot remove as when he is fettered in the well but there is no externall impediment when as men are bound in the chaines of sin When wee command you to doe thus and thus all the businesse is with the wil we rather say men will not than they cannot come There is liberty when as a man hath eligibile or non eligibile when hee hath a thing in his owne choise when there is no impediment when hee may argue both wayes If a man out of the perversnesse of his nature doth it not it is not compulsory but free a beasts action is not free because hee cannot reason on both sides but man when hee considers arguments on both sides when hee can say doe not doe such a thing but doe such a thing when he can conceive arguments on both sides he is free there is no such externall impediment in him as to bid one in darkensse to doe a thing of the light or one bound hand and foote in a pit to come out since the chiefe impediment here is in the depraved wils of men which God doth rectifie and change by his grace and Spirit through the use of meanes If then every man out of Christ bee in an estate of death let every man examine himselfe and consider whether he be a dead man or no this is the great quere or question in this mutability and incertaintie of things Let us make the life to come sure our life is uncertaine here but have we this spirituall life are we living men then wee are happy but are we dead then he that is not partaker of the first resurrection shall not be partaker of the second It is too late to begin to live when we are dying certainely the time of our naturall death is a time of spending not of getting or inquiring after life If yee deferre this search while yee are in health when ye lie on your deaths bed when ye shall see heaven and hell immediately presented unto you this question will hold you solicitous and then you shall see that this spirituall life is the life indeed The time of this naturall life is not long the candle burnes not long if it burne out yet it is oftner blowne out than burnt out men oftner fall downe than come down from the tree of life this Tabernacle is often throwne downe before it fals downe therefore in this short life make your selves sure of eternall life Now there are two things which hinder this search and inquirie after spirituall life The first is a false opinion men thinke themselves in the wayes of life being in the wayes of death they thinke there is a greater latitude in the Gospell than there is The second is men are not at leasure there are millions of businesses in their heads so that they cannot hearken to the whisperings of conscience they have no spare time to be wise unto salvation It will be our wisdome therefore to consider our end Deut. 32.29 To helpe you therefore in this Quere whether you are dead or alive Consider first if ever you have beene dead Secondly if ye have beene dead whether yee are made alive First I say consider whether yee have beene dead or no I meane whether sin hath beene made alive in you that you might die Rom. 7.9.10 I was alive without the Law once but when the Commandement came sinne revived and I died that is the Commandement awakens my sinnes and they being aalive I died sinne when it affrights not a mans conscience then hee is dead when it wounds the conscience then hee is alive The Law being brought to the soule by the Spirit yee see the rectitude of the Commandement and your owne obliquity and crookednesse then sinne is alive and ye die Peter preaching to the Iewes Acts 2. recites to them their sinne in crucifying the Lord of glory which sinne was made alive and pricked them at their hearts Sinne was dead in David till Nathan and the Law came unto him afterward hee lived and was humbled Luke 5. Peter seeing Christs Divinitie by the draught of Fishes cries out Depart from mee Lord for I am a sinfull man hee had sinnes in him before but they were dead then they were made alive Paul hee had sinnes that were dead in him but when the outward light which was but a tipe of his light within did shine about him then he dies and his sinnes were made alive So Iosephs brethren had sinnes but they were not made alive till they were put in prison then their sinne in selling their brother Ioseph lived and they died Hath sinne ever beene alive in you by the commandement to slay you that is hath it bred such an apprehension in you as of death not a sigh or two for a day that is no slaying of you but ye must apprehend sinne as death as one that is to bee 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 Who ever is in Christ is a new creature it works a generall change from death to life it makes all our actions to bee vigorous like the actions of living men Old things passe away all things become new it makes men lead a new life If old acquaintance and lusts would draw us away we answer that we are dead that we live no moe to these that now we have not our owne wills Christ lives in us and workes in us Gal. 2.20 It is not I that live but Christ lives in me The same mind will bee in us that was in Christ Iesus Phil. 2.5 Now if ye desire
that it is not seene The life of grace being perfect swallowes up imperfection he that lives the life of grace hath the imperfections of this naturall life swallowed up For example before wee live this life we magnifie riches honours and Gugaes but the list of grace comming wee have other kindes of comforts then as a man that is to be made a Prince contemnes the things hee before admired The weakenesses we are subject to are swallowed up in this life al sicknesse and trouble ar swallowed up in this so are all our frailties and imperfections This should teach us to set a high prize upon this life of grace that we dye no more if we live it that it is a life indeed that it swallowes up this other life compare it with other lives it far excels theÌ„ all this therefore should move us to desire and seeke it Secondly this life of grace must needes be more excellent than the common life because it makes a man a better man much better than he was this puts man into a better condition elevates and puts him into a condition equall to the Angels and beyond in some respects That yee may understand this yee must know that every thing is made better by mingling it with things that are better than it selfe as Silver being mixed with Gold Water with Wine are made better than they were before There are two things required to make a thing better First that that thing with which it is mixed be of a better nature than the thing it selfe Secondly that there be a good union Nothing puts so high a degree of excellency into us as this that we are united unto God this uniting to God is the chiefest good Secondly this union betwixt God and us is a perfect union There are many unions as first there is a relative union such as is betweene man and wife Secondly there are artificiall and natural unions as when two peeces of bords are put together so that one touch the other so when graine and graine of another sort are mixed together there is a nearer union than this when as water and water are mixed together nearer than this is the union that is betwixt the soule and the body Such a union as this is there betweene us and Christ we are in him as the branches in the vine wee are incorporated and knit to him this puts us into an higher degree of excellency silver mixed with gold is better yet if we could take the spirits out of gold and make silver take the nature and quality of it it would be much better Wee put on the Spirit and quality of Christ when as we live this life Lusts which are most contrary to this life puts us below men and makes us worse than Beasts this life puts us beyond men and makes us equall with Angels All men desire some excellency which is done by adding something to them some desire wealth some learning some honour Consider then if yee live this life yee goe beyond all others nothing beyond Gods Image nothing better to be united to than God let this set the life of grace at a high rate in your affections men do it not and therefore they despise religion in its selfe and in those in whom it appeares Thirdly yee have this advantage in this life of grace it addes liberty to you it makes you to doe those things that otherwise yee could not doe it makes yee to pray to repent to beleeve and to doe those things without which there is no salvation looke on Christ. There are but few that can doe this there are few that can delight in God relish the word in its purity take pleasure in the company of the Saints comfort themselves in the Lord their God this life gives liberty which is an addition of some perfection it makes us to do things that we could not doe before and to doe them in another manner A man having gotten an Art hath liberty to doe those things which before he could not as one that hath gotten the Art of logicke or geometry can doe that which before he could not doe as one in health hath liberty to doe that which he could not doe being sicke water being hot hath liberty to heaâ—e which it could not before There is no liberty to doe holy actions but this liberty of the life of Grace the Spirit of life addes liberty to doe the actions of life 2 Cor. 3.17 Where the Spirit of God is there is liberty to doe things which before we could not as one having an Art can doe things that hee could not doe before This though you prise it not whiles your mountaine is strong yet the time will come when yee will need liberty to pray repent and trust in God and then ye will find the preciousnesse of it this then sets a price upon this life of Grace and should make you to desire it Thirdly if it be a happy condition and the priviledge of those who are in Christ that there is such a life for them let this â—each men to seeke to live this life of grace to get it if they have it not to confirme it if they have it to abstaine from lust the sicknesse of the soule and the meanes to quench this life take heede of estranging your selves from God who is the principle of this life take heed of dejections of mind the cloudings that damp this life This life is to be active to act much in the wayes of God when a man is cheerefull and vigorous he lives a life of nature so he that hath a quicke and nimble sence and is forward and busy in good workes lives most this life of grace He that rejoyceth most in God hath most comforts most life Take heed of the contraries Idlenesse sencelessenesse and barrennesse are contrary to life take heed of them take heed of sadnesse that rusts the wheeles of the soule whereas joy doth oyle them Doe all to further this life avoid all that hinders it Labour now to bee translated from death to life that which hinders us is that we thinke we are in a state of life when we are not Now yee may know whether ye are alive or no by seeing whether yee are dead or no But because yee may be certaine whether ye are alive or not I will give you some positive signes of life to know it First ye are translated from death to life yee are living men if ye love the Brethren 1 Ioh. 3.14 If a man be a living man he lives in another element than he did before Every living man converseth with those of 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
the roote of all when all our actions come from faith which workes by love else though they are never so specious they are but dead works It is no matter whether ye pray or not whether ye receive the Sacrament keepe the Sabbaths or not they helpe not a jot unlesse they come from the principle of life a new creature Secondly consider the manner of their working they will bee done with quicknesse and vivacity Men doe them as living actions with all propensnesse and readinesse with much connaturalnesse with much fervency and zeale when they are done in a perfunctory manner they are dead workes Thirdly ye may know them by their end looke ye to Christ doe yee all in sincerity to him or no or to your selves if yee doe then they are gracious workes and proceed from grace they are living actions and not dead they issue from a right principle ayming at God and not at your selves Hosea 10.1 Israel is an empty vine he bringeth forth fruite to himselfe If ye bring forth fruites to your selves and not to God ye are but empty Vines God accepts you not Fourthly this life is discovered by your behaviour to the meanes of life when they are brought unto you when there is no sound no voyce there is no distinction twixt a deafe and a hearing man where there is no light there is no difference twixt a seeing man and a blind but the light differs them So when as the sound and light of the Gospel comes then men are tryed In times of ignorance God regards not men so much but now in the time of the Gospell see if it be powerfull and whether you set your selves about holy duties Matth. 3.10 Now is the Axe laide to the roote of the tree that is since Iohns comming there is a distinguishment twixt living and dead trees A tree is not discovered to be dead till it withers no man will cut downe a tree in winter because hee knowes not then whether it be dead or no the Spring distinguisheth the dead and living trees in the winter they are all alike The Spring is the powerfull preaching of the word if men spring not then if they come not in they are dead Those whose education hath beene good those who live under a powerfull Ministry now is the Axe laide to the roote of the tree with them it is a signe they are dead if they profit not by it Fiftly yee may know whether yee have this life by the food it is fed with severall lives are fed with severall foode Now the foode of this new life of grace is double first the word secondly good workes First the word 1 Pet. 2.2.5 As new borne babes desire the sincere milke of the word that yee may grow thereby if so bee that you have tasted that the Lord is gracious that is if ye are alive as you professe your selves to be you shall know it by your behaviour to that which doth nourish your life First ye will long after the word as the Child doth after the Teate If the Child be hungry neither apples nor rattles nor any thing else can quiet him but the Teate So nothing can quiet these but the Word Others may have excuses they will have none Either they will live where the word is or they will bring the word home to them they will bring themselves to it or it to them Secondly they desire the sincere milke of the word many things may be mingled with the word that doe please the wit yet those who live the life of grace desire the sincere word the pure word without any mixture Thirdly they desire it that they may grow thereby many desire it to know it onely if ye desire it as new borne babes it will make you better and better you will grow by it Many heare but as men having an Atrophy in their bodies they grow not no fruite comes thereby Fourthly they taste a sweeenesse in the word above others the second ground received the word with joy and Herod heard Iohn Baptist with gladnesse but where there is true grace they goe farther they delight in the word it is sweeter to them than the hony few can say so in good earnest that the pure word is sweeter to them than Hony or the Hony Combe Iob he esteemed the word more than his appointed food Iob. 23.12 The second food of this life iâ— good works Ioh. 4.32 33.34 is the place out of which I collect this where Christ being asked of his Disciples to eate said that he had other meate that they knew not of then said they hath any man brought him ought to eate Hee saith unto them My meate is to doe the will of him that sent me and to finish his worke Doe you good workes with such a desire as men eate and drinke doe you hunger and thirst after them desiring for to doe them Then ye are alive Hypocrites may doe much but it is not their meate and drinke to doe it examine therefore your selves by these signes whether you are alive or dead This is the preaching of the law to shew you the narrow differences of life and death The first step to life is to know that ye are in a state of death the Law must goe before the Gospel to prepare its way as Iohn Baptist was before Christ ye must be brought to their case in the 2 Act. 37. Who were pricked at the heart ye must be brought unto the case of the Iaylâ—â— and of Paule to the case of the Prodigall that you may know your estate then yee will come home and not before Our end is to preach life and comfort to you not damnation Rom. 15.4 All Scripture is written for our comfort now there are many things in the Scripture that tend to discomfort and terror yet their end is comfort as Physicke is sharpe for the time yet the end is health Wee desire not to exclude any but to bring you in whilst you have time the market is then hard to make when yee lye on your death beds labour to know it in time your death is a time of spending not of getting it was too late for the foolish Virgins to buy oyle when they were to attend the Bride groome We desire not to affright you with false feares but to admonish you that you be not deceived I finde this sentence Be not deceived prefixed before many places of Scripture where Gods judgements are denounced as 1 Cor. 6.9 Be not deceived neither fornicators Idolaters Adulterers c. shall inherit the Kingdome of God and Eph. 5.6 Be not deceived with vaine words for because of these things commeth the wrath of God upon the children of disobedience to shew that men are apt to deceive themselves in such cases as these thinking themselves to be in beâ—ter estate than they are Consider your sinnes and apply them Consider your particular sinnes actio est singularium Consider
FOVRE GODLY AND LEARNED TREATISES Intituled I. A Remedy against Covetousnesse II. An elegant and lively Description of Spirituall Death and Life III. The Doctrine of Selfe-deniall IV. Vpon the Sacrament of the Lords Supper DELIVERED In sundry Sermons by that late famous Preacher and worthy instrument of Gods glory IOHN PRESTON Doctor of Divinitie Chaplaine in Ordinarie to his Majestie Master of Emanuel Colledge and sometime Preacher of Lincolnes Inne The third Edition Printed at London by T. C. for Michael Sparke and are to be sold at the blue Bible in Greene Arbor 1633. A Summe of the chiefest points contained in the Remedy against Covetousnesse COvetousnesse defined and plainely shewed what it is page 1 and 30 Idolatry consisteth in three things p. 1 In what sence covetousnesse is called idolatry p. 2· To seeke helpe and comfort from riches or any creature and not from God alone is vaine and sinfull ibid Covetousnesse which is idolatry is to be mortified p. 3 and 46 The uncertainety of riches p. 4 5 Reasons why riches are uncertaine and vaine p. 6 7 Men spend so much time in seeking after riches and tryfles that they have no time to serve God p. 8 The rich man may not glory in his riches and wealth p. 9 God can give us comfort without riches p. 10 Having the creature onely without the love and favour of the Creator wee have the huske withâ—out the graine the shell without the kernell ibid All our sinnes proceede from overvaluing of the Creature p. 11 They that seeke their happinesse in riches and in worldly things seeke it the wrong way p. 13 Happinesse sought and placed in God with whom is no change must needs be perpetuall p. 15 Whatsoever men can leave their children without Gods blessing is nothing worth p. 16 Blessings considered without thankfull reference to God they cease to be blessings p. 17 Those that have but a small Cottage are many times more happy than many rich men p. 19 Wee must judge of outward things not by sence and feeling but by faith and rectified reason p. 20.21 The creature cannot yeeld us comfort without God p. 22 Riches come not alwayes by labour nor comfort by riches p. 24 Though all causes concurre and meete together yet without God the effect followes not p. 25 Future spirituall and eternall things are not uncertaine p. 26 Every one is guilty of this sinne of Covetousnesse more or lesse p. 27 To love or joy in riches iâ— adulterous love and joy p. 28 Signes to know whether our love to the creature be right or no. 28.29 Our affection or desire to riches is inordinate in foure respects 31 If we be soundly humbled we confesse our selves not onely unworthy the least of Gods mercies but worthy to be destroyed 32 Riches and wealth may not be sought for by unlawfull meanes 33 Our end and scope in seeking to get riches must be not to serve our selves or our owne lusts but to glorifie God withall 33 Seeking for riches in a wrong manner is inordinate in five particulars 34 In what respects riches are a blessing 35 Men may lawfully desire riches referring and submitting their wils to God 36 There is a threefold necessity wherein men may desire that which is necessary 37 Reasons against desire of superfluity and excesse 38.39.40 The end of mens callings is not to scrape and rake for riches and wealth 41 Men may lawfully take care to increase their estate observing the right rules in doing it 44 When a man is to be accounted and holden for a covetous man 45 Exhortation to mortifie this earthly member Covetousnesse 47 Effectuall meanes to roote Covetousnesse out of our hearts ibid A Summe of the principall matters contained in the second Treatise CHrist proves himselfe to be the Sonne of God in that he can quicken the dead pag. 51 What our estate is being out of Christ. p. 53 What spirituall death is p. 54 and 57 The cause of life p. 56 Three kinds of spirituall death p. 57 The signes of death foure p. 58 The degrees of spirituall death p. 60 Great difference betweene spirituall and naturall dead p. 62 Spirituall death voluntary p. 63 A twofold image of God in man ibid Why the Law is given to men that are spiritually death p. 66 Difference betweene externall bodily binding and the bands of sinne p. 67 The great Quaere or question that every man is to make concerning himselfe p. 68 Two hindrances of this search p. 69 The new spirituall life worketh a change in men p. 70 How Christ should be the end and scope of all our actions p. 72 â—he charracters and markes of men spiritually dead p. 73 and 79 Repentance makes a dead man to be a living man and therefore not to be delayed p. 83 Naturall men are but dead men what excellencies soever they have p. 84 How to value the Ordinances of God p. 85 That all who are in Christ are in a state of life p. 88 From whom and with what this life is hidden from naturall men p. 89 The Saints misreported and evill spoken of p. 90 Men are hardly perswaded that there is such a new spirituall life of grace p. 91 and 94 Proofes of it besides or without the Scriptures ibid The effects and experience of a new spirituall life p. 92 Differences betweene superstition and the morrall life and this new spirituall life of grace p. 93 c. Common and true Grace wherein they differ p. 95 Signes to know the spirituall life of grace by and the comparing it with the naturall life p. 96 and 59 What is expected and required of them to whom this talent of the new life of grace is committed p. 98 They that spend their time in idle sports and vanities are yet dead 10â— The happy estate of being in Christ and to be parâ—takers of this spirituall life is to be knowne and prized accordingly 101 How and in what sort we must minde worldly things 102 All other things vaine and deceivable in comparison of this spirituall new life 103 This is a prevailing life 104 This new life is farre more excellent than the common life 105 The union betweene Christ and us 106 The life of grace brings liberty to them that have it 107 Which should make those that have it not to seeke it and those that have it carefull to retaine and keepe it 108 Though the best may sometimes be foyled yet they recover themselves and maintaine a warre still against their corruptions 111 How to know whether we walke in the Spirit or no. 112 How to know whether our workes be living workes or dead workes 114. c. Motives to make us desire this blessed spirituall life 120. c. All men seeke happinesse yet never finde it without seeking God 128 Repentance puts a new life into men 129 Meanes to get this spirituall life 130 Knowledge the first meanes ib. 131 c. The second meanes to get this life is to
hee must not trouble himselfe with so much businesse as may hinder him in his private service unto God if hee doth fill himselfe with too much businesse in his owne calling or step into other callings this is sinfull and inordinate If a man in his owne calling fill himselfe with so much businesse that hee cannot intend the things of saluation that hee is so much tired with them that he hath no spare time to search his owne heart and doe the particular duties necessary to salvation he then failes in this and sinnes in his calling Secondly his end must not be amisse hee must not aime at riches Abraham was poore and so was Iacob yet God made them rich and mighty they were diligent in their callings and God brought in wealth God calls not a man to trust in himselfe to make riches his aime and end to seek excesse superfluitie and aboundance to live deliciously to satisfie his lusts and pleasures Our aime must bee Gods glory and the publique good and then GOD will cast riches upon us as our wages Thirdly let it be a right care and not an inordinate care There is an inordinate care which choakes the Word yee may know whether your care be such a care or not by these three signes First if ye be troubled in the businesse you goe about which trouble consisteth either in desire feare or griefe when as either we desire such a blessing exceedingly or feare that we shall not have it or grieve much for the losse of it Secondly when as wee feare that wee shall not bring our enterprises to passe or attaine to that which we desire Thirdly when as we are troubled at it if it bee not accomplished and grieve when as wee fore-see any thing that may prevent it Care being aright sets head and hand a worke but the affections are calme and right there is no tumult or turbulency in them the issue of all being left to God But when is a man a covetous man I answer that then a man is a covetous man when he hath desires arising within him which are contrary to the former rules and he resists them not or else resists them so weakely and feebly that he gets no ground of them hee sees no reason why hee should resist them and therefore gives way unto them A man is not a covetous man nor yet an ambitious man which hath covetous and ambitious thoughts for these the holiest men have but hee that hath such thoughts and strives not at all against them or else strives but weakely hee is a covetous or ambitious man A godly man may have these thoughts and desires but he strives strongly against them gets ground of them and gives them a deaths wound but the covetous man he yeelds unto them the godly man he gets the victory over them Now this Covetousnesse is evill in its selfe and therefore it must be mortified For first of all it is Idolatry and Spirituall Adulterie and then it is a bitter root having many stalkes on it he that doth any thing to hold correspondency with it hee that doth belong unto it to him it is the root of all evill Luke 16. It keepes a man from salvation it choakes the good seed of the Word sowne in mens hearts Secondly it must be mortified for the vanity of the object is not worth the seeking therefore Luke 16.9 Earthly treasure is set downe in a comparison with the true treasure and expressed in these foure circumstances First it is called the Mammon of unrighteousnesse and wicked riches because it makes men wicked it being opposed to spirituall blessings which are best Secondly It is least because it doth least good preserves us not from evill doth the soule no good Thirdly It is but false treasure it hath but the shadow of the true it shines as if it were true but yet it is false and counterfeit Lastly it is not our owne it is anothers mans Riches are the goods of others not our owne Luke 16.12 and Luke 10.41.42 There are foure attributes given to riches First They are many things and require much labour Martha was troubled about many things Secondly they are unnecessary one thing is necessary Thirdly they will bee taken away from vs. Fourthly they are not the best and therefore our desire after them should be mortified From hence therefore be exhorted to mortifie this earthly member Covetousnesse which is Idolatry a sinne to which all men are subject Young men though they want experience of Riches are notwithstanding subject to this vice but old men are most subject to it though they have least cause and reason for it Professors of Religion are subject to it many times it growes up with the Corne and choakes it therefore use effectuall meanes to root it out of your hearts First of all pray to God not to incline your hearts to Covetousnesse it is impossible for man but easie for God to doe it Secondly be humbled for sinne wee are so covetous and desirous of money because wee are never humbled for sinne so much as wee should bee and this is the reason why many would rather let Christ goe than their wealth and riches Thirdly use them to better purpose than formerly yee have done make friends with them find some thing better than them to set your hearts upon except yee have a better treasure yee will not vilifie and depart with these Labour therefore for true Godlinesse with content which is great gaine 1 Tim. 6.6 This will heale the malady and take away the false pretence of gathering having and affecting riches FINIS AN ELEGANT AND LIVELY DESCRIPTION OF Spirituall Life and Death DELIVERED In divers Sermons in Lincolnes-Inne November the 9. th M.DCXXIII vpon Iohn 5.25 BY I. P. then Batchellor of Divinitie and Chaplaine in Ordinarie to the Prince his Highnesse Ignatius Epistola 15. ad Romanos Mors est vita sine Christo. LONDON Printed by Thomas Cotes for Michael Sparke at the blue Bible in Greene-Arbor 1632. AN Elegant and lively description of Spirituall DEATH and LIFE IOHN 5.25 Verily verily I say unto you that the houre is comming and now is when the dead shall heare the voyce of the Sonne of God and they that heare shall live THE Occasion of these words was this when as Christ had affirmed to the Iewes that God was his Father and the Iewes went about to kil him for it ve 18. He proves what he had said by this argument He that is able to give life to the dead is God or the Sonne of God But I am able to give life to the dead The houre is comming and now is when the dead shall heare the voyce of the Sonne of God and those that heare it shall live Therefore I am the Sonne of God In briefe these words shew Christs Divinity by the effects of it that he can quicken the dead In these words we may consider these parts First
the subject on which Christ doth exercise his Divinitie and that is on dead men The dead shall heare the voyce of the Sonne of God and shall live Secondly the instrument by which he doth it and that is by his Word which is not meant onely the bare preaching and hearing of the Word but such an inward commanding powerfull operative word that makes men doe that which is commanded them Such a word was spoken to Lazarus being dead Lazarus come forth and he did it This word commands men and makes them to obey it Thirdly the time when he will exercise his divinity the houre is comming and now is that is the time shall come when as it shall bee abundantly revealed the fruit of the Gospell shall appeare more plentifully and fully hereafter but yet it is now beginning to appeare there is now some small fruit of it Lastly It is affirmed with an asseveration or oath Verily Verily I say unto you And these are the parts of this Text. Out of these words I purpose to shew you these three things First What the estate of all men is out of Christ. Secondly what we gaine by Christ. Thirdly What we must doe for Christ. First we will shew you what your state is out of Christ for this will make you to prize him more And the point for this is That every man out of Christ is in a state of death or dead man that is All men how ever they are borne living yet they are still dead men without the living Spirit the root is dead Hence are these places of Scripture Gen. 2.17 The day that thou eatest thereof thou shalt die the death Mat. 8.22 Let the dead bury their dead Ephes. 2.1 You hath he quickened who were dead in trespasses and sinnes Eph. 5.14 Awake thou that sleepest stand up from the dead and Christ shall give thee light The meaning is that all men are spiritually dead This will be of some moment to shew you that you are dead without Christ. Yee account it a gastly sight to see many dead men lie together it affects you much but to see a multitude of dead men walke and stand before us that affects us not The naturall death is but a picture or shadow of death but this spirituall death is death indeed As it is said spiritually of Christs flesh Ioh. 6.55 That it is meate indeed Now that you may know what this death is I will shew you First of all what this death is Secondly how many kinds of this death there are Thirdly the symptomes and signes of this death Fourthly the degrees of this death For the first what this death is it consists in two things First in death there is a privation of life then a man is dead when as the soule is separated from the body so a man is spiritually dead when as the soule is separated from the quickning spirit of Grace and righteousnesse This is all our cases In us there dwels no good there is no Spirit of life within us the Soule is so out of order that the spirit is weary of it and forsakes it When the body growes distempered and unfit for the Soule to use then the Soule leaves it Even as when the instrument is quite out of tune a man layes it aside whiles it is in tune he plaies on it So a man dwels in a house as long as it is habitable and fit to dwell in but when it becomes unhabitable he departs so as long as the body is a fit organ for the soule it keepes it when it becomes unfit it leaves it Even so the holy Ghost lives in the soule of man as long as it is in good temper but being distempered by sinne the holy Ghost removes You may see it in Adam as soone as hee did eate of the forbidden fruite the holy Ghost left him and he lost his Originall righteounes Secondly in this death as there is a privation so there is also a positive evill quality wrought in the soule whereby it is not onely void of goodnesse but made ill In the naturall death when a man dyes there is another forme left in the body so in this spirituall death there is an evill habit left in the soules of men This you may see Heb. 9.14 where the workes you doe before regeneration are called Dead workes there would be a contradiction in calling them dead workes if there were not another positive evill forme in man beside the absence of the quickning Spirit which forme is called Flesh in the Scriptures But it may be objected that sinne is a meere privation of good that it is a Non-ens therefore flesh cannot bee said to be an operative qualitie and forme of sinne To this I answer that though all sinne be a meere privation yet it is in an operative subject and thence it comes to passe that sinne is fruitfull in evill workes As for example take an Horse and put out his eyes as long as hee stands still there is no error but if he begins to runne once he runnes amisse and the longer hee runnes the further hee is out of the way wherein he should goe and all this because he wants his eyes which should direct him So it is with sinne though in its selfe it be but a meere privation yet it is seated in the soule which is alwayes active Anima nunquam otiosa The goodnesse that should inlighten it is taken away and there is a positive evill qualitie put into it that leades us on to evill Consider farther whence this death proceeds the originall of it is the understanding mind of man which is primū vivens ultimum moriens That which lives first and dies last The cause of life is the understanding inlightened to see the truth when the affections are right and the understanding straight then we live when it is darkened all goes out of order Ioh. 1.4 speaking of Christ it is said that in him there was life and the life was the light of men he was life because hee was light he did inliven men because he did inlighten them therefore Ephe. 5.4 the Apostle speakes thus to men Awake thou that sleepest stand up from the dead and Christ shall give thee light because light is the beginning of spirituall life Therefore it is said Iames 1.18 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 and 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 here 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
twice dead trees plucked up by the rootes that never grow againe The Saints may bee as sheepe soyled with a fall but they can never become Wolves againe but these men they turne Wolves againe so did Pharoah and Saul The Saints have their Turbida intervalla their ebbing and flowing their full and their waine but yet all these cloudings doe but obscure their graces not extinguish them the darkenesse of the night extinguisheth not the light of the Stars but covers it so doe these cloudings but only cover the graces of the Saints All the goodnesse of other men that seeme to live are but Lucida intervlla they are good but by fits when as those that live are bad but by fits Nullum fictum est diuturnum their goodnes is but counterfeit therefore it lasts not it holds not out Another distinguisher of these walking Ghosts from living is this the actions they doe they doe them not as living men do they make apparitions onely and vanish Those men that have nothing but civility it quickly vanisheth they are like the Church of Sardis Reve. 3.1 that had a name shee lived and yet was dead their workes are not perfect throughout they were but linsey-wolsey they were not thorow paced in the wayes of God but shuffell they graspe at both and comprehend neither they doe many things but not all As the young man that came to Christ Christ looked on him and loved him what distinguished him one thing was wanting his workes were not perfect his heart was set upon his wealth he would doe any thing else his heart was not weaned or divorced from it Saul had a name to live but yet his workes were not perfect when Samuel came not then hee was discovered that was but his triall he would not rest in God Herod did many things yet he was not perfect hee would not leave his incest so all that have but a forme of religion they are Wolves though they have a sheepish outside they are not perfect ye shall know them by their workes But what workes are those that we cannot see them doe I answer they may be exact in the first yet faile in the second Table and those that practise the duties of the second Table faile in the duties of the first If men be exact in the duties of both Tables their religion is pure and undefiled Iam. 1.27 If they faile in the duties of one table to make their religion pure is to mend in the other These civill men wrong no man yet they content themselves with a bare formalitie this is not pure Religion we say this is pure Religion if yee bee fervent in prayer and content not your selves with formality of Religion without the power Lastly these walking ghosts doe but shew themselves to men they company not with them yee see them and heare no more of them Ye shall know living men by their companying and loving of the Saints as sheepe and doves they are never out of company and keepe no other company but their owne Yee shall finde in others these differences First either they delight not in all the Saints We must love all the Saints this particle all is put in all Pauls Epistles these love not all the Saints Secondly if they love all the Saints yet they love not the Saints onely yee must love none but the Saints If yee love the Saints because they are Saints then those who are not Saints ye doe not love that is yee love none with the love of friendship and intimate familiaritie but the Saints yet love them with a love of pitty and we all faile in this love Thirdly they doe not love those that excell in vertue If your hearts be not right ye dislike all those that goe beyond you in holinesse and practise Lastly though they make a shew they love them yet they doe not shew the effects of their loves to them And thus much for the helpes and discovery of the first sort of men that have a name they live and yet are dead The second sort of men to whom this use is directed are those who are quite dead yee shall know them by these markes or Symptomes First yee shall finde coldnesâ—â— in them in death there is no heate so their prayers and performances are cold they are dead wanting fervency But the Saints want heate as well as others they also are cold I answer though sometimes they want it yet they are quickly made hot againe because there is life in them as Charcole is quickly kindled because it hath beene in the fire so the Saints are soone kindled brcause they had fire in theÌ„ before Others are as greene wood or rather as matter that is not combustible as the Adamant that will not bee made hot with fire Living men admonitions and the fire of good company will heate againe so wil it not the others Secondly ye shall know them by their stifnesse and hardnesse It is a signe of death to be inflexible Wicked men are as hard as flint to Gods commandes but as soft as waxe to that which humors them Are yee tractable Do you delight in your owne wayes and yet continue the same men keepe the same company Doe yee abide still in the same place or goe on in the same tract then ye are dead In many things you may be tractable but the maine is whether yee are flexible in those things that are connaturall unto you These deale with us as Iohanan did with Ieremiah Ier. 42. He said he would goe downe into Egypt hee would doe any thing that God should hid him whether it were good or bad but when Ieremy had told him and the people that they must not goe downe into Egypt then they say that he spake falsely God did not send him with such a message If Gods will had suted with his hee would have done what hee would have had him to doe your triall is when you must offer up your Isaacke when you must part with those things that are most sweete 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 and see it not they have mouthes and taste 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 ointment 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 hearts the more insencible they are it is a signe they are more dead the more sencible wee are of
Play-houses but in the Church assemblies Act. 10.44 whiles Peter was preaching to Cornelius and his family the Spirit fell upon them so the Spirit fell on others by laying the Apostles hands on them the ordinances are the Vehiculum of the Spirit give what is just to them and no more give them neither too little nor too much do not over-value them but yet neglect them not neglect not the Sacrament ye know not what ye do when ye neglect to receive it ye think that yee ate and drink your own damnation if ye receive it unreverently Absence from it is a sinne as well as the remisse and negligent receiving of it Sicknesse and death yee feare why then doe you neglect the Sacrament why doe you receive it unworthily Whence are those Epidemicall diseases amongst us the cause of them is from hence that yee neglect the Sacrament that yee receive it unworthily 1 Cor. 11.30 For this cause many are weake and sicke among you and many sleepe Consider the danger of neglecting the Sacrament he that came not to the Passeover must bee cut off from the children of Israel the same Equitie remaines still in the Sacrament the cause of that was because he was to come up with the rest to remember the death of the first borne of Egypt and the redemption from their bondage hee being passed over thereby It is now the same sinne to neglect the Sacrament the Equity still remaines Are yee so strong in faith as ye need it not To bee absent from the Word yee thinke it a sinne so it is to be absent from the Sacrament nothing can excuse you If a master bid his servant do a thing and he goes and is drunken so that he cannot doe it will it excuse him If you have made your selves unfit to receive the Sacrament by commiting any grosse sinnes the unfitnesse will not excuse you If a man hath an occasion to ride a journey if he misse one day hee will take the next so ye if ye misse the Sacrament once be sure to take it the next time It is devided here that so if ye misse once yee may receive it the next time take heed therefore how yee neglect it The end of the Sacrament is to worship God to set forth Christs death it is the chiefest part of God worship therefore give it the chiefest respect Now from hence see the necessitie of this life of grace how can yee come to the Sacrament if yee are dead men Labour therefore for this life of grace And thus much for the first point that all men out of Christ are in a state of death We come now to the second which is this That all in Christ are in a state of life Our scope is to shew you what you are out of Christ and what benefits ye receive by being in Christ we cannot goe throughout all particulars but we will take the greatest life and death the one the greatest good the other the greatest evill All in Christ are living men this is the greatest benefit because death is the greatest evill therefore by the rule of contraries life must be the greatest good Farther men prize nothing so much as life this experience sheweth and Sathan himselfe could tell that skinne for skinne and all that a man hath he will give for his life Iob 2.4 Beyond experience God himselfe threatens death to Adam as the greatest evill The day that thou eatest of it thou shalt die the death Gen. 3.3 Now all that live this life are living men and have all things pertaining to life 2 Pet. 1.2 they have all that pertaines to life and godlinesse that is all things necessary for the nourishing and cherishing of them life were else unhappy take beasts and plants they having all belonging to their life are happy and they are said to live take any naturall life when as a man hath food and rayment and recreation he is said to live A man lives when he hath life and all that appertaines unto it I will divide this Doctrine into two parts and I will shew you two things First that there is such a life as this Secondly what this life is First that there is such a life as this It is needfull to shew you that there is such a life because it is a hidden life God hides these spirituall things as he hid Christ under a Carpenters sonne so he hides the glorious mysteries of the Sacrament under the base elements of Bread and Wine he hides the wisdome of God under the foolishnesse of preaching he hides those whom the world is not worthy of under sheepes Skinnes and Goates Skinnes Heb. 11. yea Col. 3.3 Our lives are hid with Christ in God But from whom is this life hidden I answer that it is hidden from naturall men as colours from a blind man they are there and he sees them not But with what is it hidden I answer that it is hidden First with this naturall life wee see it not because wee have this life it is hid as the Sap in the roote or water in the spring Secondly it is hidden with a base outside 2. Cor. 6.10 The Saints are as poore as despised as having nothing Christ had a base outside there was no forme or beauty in him that wee should desire him and so have the Saints being conformable to him they are like other men for their outsides Thirdly it is hidden with mis-reports thus Christ himselfe was hidden he was counted a wine-bibber a friend of Publicans and sinners one casting out divels by Belzebub and therefore he became a stumbling blocke unto many The Saints are likewise mis-represented they are evill spoken of they are presented to mens understanding otherwise than they are There are a generation of men that pervert the strait wayes of God Act. 13.10 that is they make them seeme crooked though they are straight notwithstanding they pervert them as a crooked or false glasse perverts a face that is beautifull representing it in another shape or as a sticke that is halfe in the water and halfe out seemes to be crooked and yet is straight in it selfe But in what is it hidden I answer that it is hidden in Christ as in the fountaine as in the heart and soule as in the subject wherein it dwels Men what ever they professe beleeve not this that there is such a life because it is a hidden life what course then shall wee take to make you beleeve it The Scriptures you will not deny yet you will be as hard to beleeve them as you will be to beleeve that there is such a life Wee will therefore say something without the Scriptures to perswade you that there is such a life as this First there is a life which the foule and spirits lives as the Angels they move act and understand though they eate not there is therefore a life
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 we live and not before A man having a businesse to doe if all be done but one thing the not doing of this one thing crosseth all the rest but that being done his busines is brought to passe so in this life of grace if a man have many offers of grace which doe not fully perswade him this is not enough if Gods helpe be absent but when once he speakes he doth fully convince and perswade us and makes us to continew As Sathan having leave from God never gives over vexing man so the Spirit of God doth never cease to keepe us in good things and where there is this life there the Spirit dwels But after what manner is this effectuall perswasion wrought 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 listning and yeelding disposition wrought within us When as wee preach there are many that have hard hearts and nothing for to soften them therefore the word falls from them as raine from a stone but if there be a man that God will chuse he fits his heart and so he is perswaded This is called the opening of the understanding Luk. 24.45 Hee opened their understanding that they might understand the Scriptures When we 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 Wee come now to the third point that may be 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 they heare the voyce of the Sonne of God are dead Christ by his voyce makes them living men This voyce is the onely meanes to give life there is no voyce but this that is able for to doe it that 's the scope of this Text. This proposition may bee resolved into two parts First nothing else is able to translate men from death to life Secondly this is able for to doe it As it is sayd of faith that it justifies and nothing else but it can justifie 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 to the 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 Ministers cannot doe it Esay 57.19 I saith God 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 the quickest often times they beleeve not but then others doe 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 Ephe. 1.19.20 The same power that raised up Christ from the dead raised 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 loose his chiefest soveraignty hee quickens whom hee will hee hath compassion on whom he 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 he 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 he 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
eares heavy and shut their eyes least they see with their eyes and heare with their eares and understand with their hearts and convert and bee healed that is Let them have such a common knowledge as civill men and hypocrites have and no more least seeing aright they understand with their hearts and be converted and they bee healed Seeing with their eyes is meant seeing with this knowledge which if they see with their hearts will be wrought on their hearts being wrought on they are converted and then they are healed This followes on the other Let the affections be stirred and actions will forthwith follow because they are the immediate principles of action what one affects hee doth these are tyed all on one string flashy affections flashy actions Ioh. 6.45 Christ speakes thus of this knowledge They shall all hee taught of God every man therefore that hath heard and learned of the Father commeth to mee that is every one that heareth this true voyce of the Sonne of God comes to me that is they breede actions whereby they come to me See if your knowledge bee operative Iam. 1.22 the Apostle distinguishing of hearers saith thus Bee not hearers onely but doers too if yee finde not this operative working change Christ hath not spoken to you But even the Saints have many defects in their actions therfore 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 be 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 from some shaking within 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 then 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 we 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 yee the passages and working of regeneration and repentance finde yee the Word as fire and as a hammer the Word is such in its owne nature and will be found so of them that receive it aright Have ye an experimentall knowledge approve yee Gods Image his wayes 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 ye 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 do yee realish holy affections in them blessednesse goeth alwayes with them Affections are alwayes a signe of this life have yee received the Word with them have yee sorrowed for your sinnes doe you delight in God This wil beget holy affections which wil last afflictions will not put them out holy joy is not damped with afflictions carnall joy is What are your lives and actions If yee seeing others holy cannot doe as they doe this voyce hath not spoken to you All who 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 be not joyned yee are deceived If yee finde upon examination that yee have not heard this voyce of the Sonne of God remember that Christs sheepe heare his voyce yee may therefore feare yee bee lost sheepe if ye heare it not He 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 tryall So where they have the Word as wheate covered with chaffe it tryeth not but when the Word commeth with authority and not as the Scribes when Christs voyce sounds in the Word see how yee are affected if then yee heare not yee 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 keeps men off from hearing Christs voyce that knowing the impediments yee may remove them Now 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. 2.14 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 his heart 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 subiect to the Law of God neyther indeed can it be 2 Cor. 10.5 the Apostle 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 come not to Christ Luk. 15.1 but Publicans and sinners came so it is with men now doe we lay open their sinnes unto them yet they will not bee 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 us to erre therefore Psal. 119.21 Cursed are the proud that are alwayes erring from thy Law Selfe conceit makes men erre The second impediment is custome men have beene used to such wayes and will
be much in doing 134 The third meanes to get this life is to get faith 136 The fourth meanes to get and increase this life is the communion of Saints 140 The fift and last meanes to get and increase this life is the hearing of the voyce of the Sonne of man 14â— The hearing of this voyce is the onely meanes to translate men from death to life 144.145 c. What the voyce of the Sonne of God is 146.147 This effectuall voyce consists in two things 147 Three degrees of working this light of life by the Spirit 148 A double voyce of the Sonne of man 149. c. Those that heare viz. obey the voyce of the Sonne of man have experimentall knowledge 150 Effectuall knowledge bred by this voyce makes men approve justifie and relish the wayes of God 155 A right knowledge breeds holy affections 156 Lively knowledge brings forth action 157 Wee must examine our selves whether we have heard the voyce of the Son of God or no. 159 Which wee shall know by our lives and actions 160 The first impediment hindring men from hearing Christ voyce is selfe-wisedome or selfe conceitednesse 161 The second hinderance or let is long custome p. 162 The third let is similitude which like false wares deceives men p. 163 The fourth impediment is false experiments in some workes of God that should draw us nearer to him p. 164 The fift impediment is ignorance ibid The sixt impediments is inconsideration p. 166 The seventh impediment is a certaine stiffenesse and obstinacie of will or minde p. 167 Meanes how to heare profitably ib. c. To practise a little is the way to get more p. 168 Fearefull judgements on them that receive not the love of the truth p. 169 God curseth barren and unfruitfull bearers p. 170 Disobedience to the Gospell grievously punished p. 171 Meanes to heare the preaching of Gods word profitably for our conversion and building of us up in our most holy faith p. 172 The second meanes ibid The third meanes p. 174 The fourth meanes p. 175 The fift meanes p. 176 The sixt meanes p. 180 A Caveat or warning both to Ministers and people p· 181 Vaine excuses will not serve before God p. 182 The Summe of the chiefe points contained in the Treatise of Selfe-deniall OVt of Christ we are dead men 185 By Christ we gaine life eternall 186 What we must do for Christ viz Deny our selves take up our crosse c. ibid Whosoever will have benefit by Christ must follow him ibid Two maine impediments that hinder men from following Christ. ibid Whosoever will be saved by Christ must deny himselfe p. 187 What it is to deny our selves p. 188 What our selfe is ibid Why corruption of nature is reckoned a mans selfe p. 189 In every man there are two selfes ibid Reasons of Selfe-deniall p. 190 God will not binde us to that which is simply unpossible p. 191 A man may lawfully love himselfe p. 192 To deny our selves is to deny every sinne stocke and branch p. 193 We cannot follow God and the world both 194 No happinesse to be found out of God 198 Great equity in denying our selves 199 The fruites of the flesh and of the Spirit 201 How prone our nature is to do evill ib. And how we may know it 202 How to try whether we have interest in Christ or no. 204 How to know whether we deny our selves 207 Meanes to deny our selves 208 God multiplyes comforts to them that deny themselves 209 In cleaving to God wee must leave the care and custody of other things unto him 210 The right knowledge of Christ makes us deny our selves 211 The manner how we should deny our selves 212 The wayes of God are full of Crosses 215 And the reasons thereof 216 The wayes of God have much difficulty in them and the reasons thereof 217 Yet the wayes of God are pleasant to any man that is upright 220 Reasons why difficulty in Gods wayes should not discourage any man therefrom 221 We must make account before hand and prepare for troubles before they come 223 It is not the way to heaven that most men go 225 What causeth persecution to follow the Gospel 226 If wee suffer not in Gods cause for well doing wee shall suffer of God for evill doing p. 227 Answer to them who say they can doe no good in Gods cause p. 230 Against discouragement by being a lone p. 231 Many thousands lose their soules because they thinke lesse will serve the turne in Gods service than indeed is required of them p. 232 Satans wiles in deceiving men ibid Cold slight and customary performance of holy duties does no good at all p. 233 We must go through fighting till we have the victory p. 236 It is hard to bring our soules to good duties ibid The crosses and difficulties that are in Gods wayes are an argument to prove that the doctrine came from heaven p. 239 The cause that the wayes of God are so hard and difficult p. 240 The difficulty in Gods wayes ought to be a meanes to humble us p. 241 All that looke to have benefit by Christ must follow him p. 242 Christ is to us an example of the rule viz. of the Law p. 243 c. Though Christ himselfe be absent in the body yet he hath left guides to leade us in his stead p. 243 The Saints that lived before us and went in one path of truth are our guides p. 244 We have the word the Spirit and the Saints for our guides ib. What it is to follow Christ. p. 245 And how to follow him p. 246 We must follow Christ at all times p. 247 We must follow Christ all manner of wayes inwardâ—ly and outwardly p. 248 The obiect and example which wee must follow is Christ. p. 249 And not his example onely but his precepts also and commandements must we follow p. 252 False boasting Christians refuted p. 253 Difference betwixt the wicked and the godly in sinning p. 254 Many follow Christ for worldly respects p. 256 Difference betwixt the falls of good and evill men p. 257 We must be content to forsake all for Christ. p. 258 And to beare all things for his sake ibid. We ought to have the same mind in us that was in Christ. p. 259 Against false unconstant double minded men p. 260 We must not stand still at a stay but grow in grace and endeavour what we can towards perfection p 261 We must not presume to goe before Christ but let our minds and desires yeeld to his will p. 262 Five things required of them that will truely and sincerely follow Christ. p. 264 The Contents of the three Sermons on the Sacrament of the Lords Supper THe maine and principall priviledge that wee have by Iesus Christ is Eternall life p. 265 The drift of S. Iohns writing is that beleevers might know they have Eternall life p. 266 Another great priviledge that we have by Christ is an
understandeth and knoweth that I am the Lord which execute loving kindnesse Iudgement and Righteousnesse in the earth As if hee should have said If these things could doe you good or hurt there were some reason that you might seeke them but there is nothing in them that you should desire them For it is I onely that execute Mercy and Iudgement all good and evill is from mee Therefore Psalme 62. we have this caveat given us If riches increase set not your hearts vpon them magnifie not your selves in them or for them for all good and comfort is onely from God else you might set your hearts on them but now all power and kindnesse is from him therefore your wealth can never doe it But it may bee objected That God doth comfort us and make us happie in this life by meanes and riches are the meanes Wherefore then may we not seeke to them to get this comfort To this I answer That God doth reward every man according to his workes not according to his wealth Yea hee can comfort us without these For he is the God of all Consolation 2. Cor. 1.3 and that both Inclusive and Exclusive all comfort is in him and from him none without him If wee thinke to have it from honours wealth or friends we deceive our selves for they are vaine and profit not 1 Sam 12.21.22 Turne yee not aside for then shall yee goe after vaine things which cannot profit nor deliver for they are vaine All these things without GOD will profit you nothing But will not health wealth and friends profit us No not all they are vanitie they are empty in themselves they cannot doe it they are in themselves but vanitie having the creature yee have but the huske without the graine the shell without the kernell The creature is but empty of it selfe except God put into it a fitnesse to comfort you all is vanity and nothing worth and this vanity is nothing but emptinesse And this serves to correct the thoughts of men who thinke that if they had such an estate all their debts paid if they had such and such friends then all would bee well with them and who is it that thinks not thus But let those that entertaine such thoughts consider the vanitie of the creature all our sinnes proceed from the over-valuing of the creature for sinne is nothing but an aversion of the soule from the immutable God to the creature Labour then to conceive of the creature aright to see that it is vaine this will keepe you right and hinder you from going from God and cleaving to the creature To presse this further consider these foure things first First if ye goe another way to worke beleeve all ye see and seeke comfort in the creature consider yee shall loose your labour It is not in the power of the creature to yeeld yee any comfort if yee busie your selves in seeking any comfort from it ye walke in a vaine shadow Psal. 39.6 Surely every man walketh in a vaine shadow surely they are all disquieted in vaine Hee heapeth up riches and knoweth not who shall gather them If we looke comfort from riches wee looke it but from a shadow all our labour is in vaine There is a shadow of the Almightie in which some men walke where they shall be sure to finde this comfort Others there are that walke in the shadow of the creature in the vanity of their mindes seeking comfort from it those who thus walke shall be deceived A shadow though it seeme to be something yet it is nothing it may seeme to have the lineaments of a man or some other body yet it is nothing So these outward things may seeme to have something in them but yet indeed they have nothing those who seeke for comfort in them commit two evills Ierem. 2.13 They forsake God the fountaine of living waters and digge unto themselves pits which will hold no water God having all comforts in him comforts never failing because there is a spring of comfort in him yet wee forsake him and dig to our selves pits which if they have any water it is but borrowed and not continuing and that water which they have is none of the best it is muddy and will not alwayes continue wherefore pitch your affections on the truâ— substantiall good not on vanities If wee see a man come to an orchard full of goodly fruits and hee should catch onely at the shadow of them netling his hands and spending his labour in vaine wee would account him either a foole or a mad-man yet wee in the cleare Sunne-shine of the Gospell such is our madnesse doe catch and seeke after shadowes with trouble of minde and sorrow of heart neglecting the substance Secondly Consider that you seeke your happinesse the wrong way in that you seeke it in worldly things they are not able to helpe or make you happy because they reach not to the inward man The body is but the sheath and case our happinesse lies not in it so in the creatures their happinesse consisteth not in themselves but in something else It lies in observing the rule that God hath appointed to them the fire observing the rule that God hath given it is sure so is it of water so of all creatures animate and inanimate their happinesse consists in observing the rule that God hath prescribed to them The Law of God is the rule that we must walke by following it as a rule we are happy hee that keepeth the Commandements shall live in them hee that departeth from them is dead Everie motion of the Fish out of the water is to death but every motion of it in the water is to life So let a mans motions bee towards God then they are motions to life but let him move after outward things and it is a motion to death and misery therefore if yee seeke this comfort from outward things yee goe the wrong way to get it Thirdly Consider that you make a wrong choise yee seeke not that which will doe it If you seeke for this comfort from God all is in one place but if yee seeke for it in the creatures yee must have a multitude of them to comfort you yee must have health wealth honours friends and many other things but one thing will doe it if yee goe the right way yee shall finde it onely in God Martha shee was troubled about many things when as one thing onely was necessary If yee seeke comfort in earthly things ye must have a thousand things to helpe it but godlinesse which hath the promise of this life and of the life to come doth yeeld this comfort of its selfe if that yee seeke it in it It is a great advantage for us to have all comforts in one thing Godlinesse onely hath all these comforts therefore seeke them in it Fourthly Consider that that comfort and happinesse which you have from the creature is but a
the threatnings or promises the more life is in us Lastly dead men are speechlesse there is no breath in them Out of the aboundance of the heart the mouth speaketh The drie 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 that 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 he expels as contrary to him What doth satisfie 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 men say To this I answer that if one member lives it is a signe 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 you it kils you 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 it reignes in him There is no man that lives the life of grace but hee hath this propertie that hee strives against all sinne to the utmost not in shew but in sinceritie he strives against the occasions of sinne though they foile 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 and sorrow when you list therefore ye deferre it If men be dead and repentance puts as it were a new soule into them makes them to passe from death to life then it is not so easie 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 lies 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 hee will It is your wisdome therefore to waite on him in his Ordinances if ye 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 God workes both the will and the deede of his good pleasure worke out therefore your salvation with feare and trembling If repentance bee 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 Blackmore 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 wee know he had it not Thirdly learne from hence to judge aright of naturall men for all the excellency they have yet they are but dead men If a man be dead wee 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 wee know none after the flesh any more 2 Cor. 5.16 Againe for your delight in them know that this death differs from naturall death for these dead men are active and 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 droppings of water will quench the fire though they cannot wholly extinguish it being once kindled Fourthly if all out of Christ are dead learne to judge of the Ordinances of God and the meanes of salvation let us not undervalue nor over-value them the Ordinances cannot bring life of themselves no not the Word nor Sacraments If yee are sicke and send for the Minister hee cannot quicken you the Ordinance is but a creature and cannot give life If we speake to the eare and Christ speake not to the heart it is nothing Let your eyes therfore be fixed on Christ beseech him to put life into you and pray to God for a blessing on the meanes the Ordinances are but dead Trunkes as Pens without Inke or Conduit-pipes without water Learne then that God doth convey life by the Ordinances that they themselves cannot give life therefore doe not over-valew them Yet know withall that God doth not worke but by his Ordinances the spirit breathes not in Taverns or
besides this common life Secondly consider the matter of the soule then yee shall see that the soule lives such a life as Angels doe The soules of good men leade such a life as good Angels doe the soules of bad men such a life as bad Angels The life of beasts depends on the compacture and Temperature of the substance as the Harmony doth upon the true extent of every string With the soule of man it is otherwise the soule lives first and then causeth the body to live it is otherwise in beasts their soules and bodies live together Besides it is certaine that the soule shall live when as the body is laid aside then it lives another life from the body therefore it lives another life in the body The higher faculties of the soule the Vnderstanding and Will are not placed or seated in the body as other faculties are the visive facultie must have an eye to see the hearing facultie must have an eare to heare and so the rest of the faculties must have their organs but the Vnderstanding hath no such organ it onely useth those things that are presented to it by the phansie Our sight feeling and hearing perish when their organs perish but the superior faculties of the soule weare not away but the elder the body is the younger they are The soule lives now in the object now in the subject it lives in the things it is occupied about As the Angels are said to be where they worke because they haue no bodies as we have to make them bee locally there so the soule it also lives where it is occupied as if it be occupied about heavenly things then wee are said to have our conversation in heaven Take the understanding and faculties of reason they sway not men but the Ideaes truthes and opinions that dwell in the understanding sway men There are three lives in man there is the life of plants of beasts or sence and the life of reason I may adde a fourth and that is this spirituall life which is an higher life of the soule Where there is an evill life there is death but where there is a good life there is this spirituall life See it in the effects for these are but speculations First yee see by experience that there is a generation of men that live not a common life delight not in vaine pleasures sports and honors there is no life without some delights their delights and life is not in outward things abroad therefore they have a retired and inward life at home Secondly there are no Acts but for some end there are men who make not themselves their end if they did they might then take other courses going with the streame If then they make not themselves their end then they make God their end they live not to themselves but to the Lord 1. Thes. 3.8 Thirdly they care not what they lose to get advantage to God they are content to be despised contemned to suffer Torments imprisonments and death they are content to doe that which is the ruine of their lives which they would not doe had they not a more speciall-life within them 2. Cor. 4.11 We which live are alwayes given up to death for Iesus sake that the life also of Iesus might bee made manifest in our mortall flesh That is for this cause God suffered his children to be in danger that men might know that they live an other life and have other comforts this appeares by our readinesse to bee exposed to death all which shewes that there are some that leade an other life But it will be objected that the superstitious and those of another religion will suffer death as well as the Saints and morall philosophers are retired as well as the Saints and those who have but common graces live this life as well as the Saints therefore these experiences proue not the point sufficiently I answer that it is true that superstition doth worke much like Religion morall vertue doth many things like true holinesse and Common grace doth much like true grace yet it is no good argument to say that because a dreaming man dreames that he sees therefore a living man that doth see doth but as hee A picture is like a living man yet it followes not that a living man is dead because the picture is dead it is no Argument to say that because morrall vertue doth many things like true holynesse therefore true holinesse doth them not They may be like in many things yet not in all things the cause of all deceit is because we cannot discerne of things alike therefore I will shew you how these differ First superstition makes men suffer much as well as true Religion yet they doe it out of a false opinion the other from faith the one doe it being helped by the holy Ghost the other have a supernaturall helpe from Sathan that extendeth nature beyond his spheare the one doth it from grace the other from delusion the outward acts are alike but the inward principles differ Secondly morrall vertue and Christian holinesse differ in working the last is done of a sudden A man is made a living man suddainely though there are some previous dispositions yet the soule is suddenly infused after this manner the Saints passe from death to life Others have their habits by frequent acts and education they are moulded to it by little and little Thirdly in morrall men the change is never generall there is no new birth in them but in the Saints All things are new 2. Cor. 5.17.18 Fourthly morallitie doth never change nature but grace doth the most wilde man in a country the unlikeliest man of all others Religion makes him a Lambe of a Lion though it were unprobable Fifthly what did mortall men they went by divers wayes to the same center themselves were their end Epicures thought one way the best the Stoicks another but the Saints seeke a happinesse in denying themselves which helpes to perfect them Lastly common and true grace have many things alike yet they differ in this true grace doth things as a man doth naturall living actions as a man eates and drinkes with willingnesse and propensivenesse connaturally and readily so doth not the other Those who have onely common grace doe all from respects and by-ends their holinesse is but by flashes and by 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 downewards which moves faster and faster till it falles to the Center where it would be 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 hypocrisie These reasons may prepare and confirme but they cannot perswade we must therefore beleeve that there is such a life Iohn 3 Christ treates of this that there is such a life he tels Nicodemus that hee 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 be beleeved that there is such a life sense beleeves it not yet it is easier to beleeve it because it is wrought on earth others 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 be 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 wee will give you some other signes how to know it This life is a reall life as reall as the other though it consist not 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 will appeare by comparing it with the common 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 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 realitie 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 chearish it so in this life of grace there in an appetite those that live it they are carried to the things that helpe them they hunger after the Word and that which buildâ— them up they abhorre sinne and lust that would destroy them Thirdly as in the naturall life so in this there is a taste a palate that helps this appetite Rom. 12.2 Be 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 bee 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 who live it are sensible of paines and refreshings they are sensible of sinne judgements 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 eats is not presently turned into flesh and bloud that nourisheth but there is a nutritive facultie that nourisheth and turnes all we eate into nourishment So the Saints who live this life have a nutritive facultie 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 eflectuall power working in every part increase and edifie themselves in love Lastly as this common life hath beside other things that maintaine it some other indowmâ—nts 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 realitie 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 hee is the cause of it the end 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 realitie in your actions tending to God when he is your aime then ye live this life If this bee the condition of all that are in Christ to live and bee quickned see what is expected from you to whom this talent is committed every excellency is a talent it must not lie dead but bee improved for our masters use the sinne is great if ye 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 Bee exhorted then to live this life some live much in a short time some never live this life at all one man may live more in one day than another man in an 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 hee that is occupied about riches or honours is dead all that time that men are occupied about riches and their estates about credit honours and the like making them their end is a time of death yee have lived no longer than yee have acted duties of new obedience If you summe 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 matter so if you consider your lives and see how long yee have lived in death bungling out your time you will see that yee have lived but little in a long time therfore now be doing something redeeme the time bee busie 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 bee not blowne out So did Christ so did Moses so did Paul making the Gospell to abound from Ierusalem to Illyricum so did David the text saith that he served his time hee did not idle it out that is hee lived not as his owne master but hee did doe all to God as to a master All the worthies of the Church have lived thus and not onely they but poore Christians likewise are still doing they serve God and men they are usefull they are the men that live Those who spend their time in sports in gaming in businesse in serving wealth and honour in morall discourses in Histories in hearing and telling of newes as the Athenians did these are dead men they doe not live As we say of Trees that if they bring not forth fruit they are dead so what ever men
doe if they bring not forth fruit if they glorifie not God they are dead See what a price is put into 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 Apostles exhortation Gal. 6. While yee have time doe good life is but an acting yee then live when ye are doing good We see how many men fall from the Tree of life as leaves in Autumne the candle of this life is quickly blowne out have therefore a better life in store bee not alwayes building never inhabiting alwayes beginning never finishing Stultitiae semper incipit vivere folly alwayes beginns to live It is the fault of most men they are alwayes beginning and neuer goe on Lâ—t us take therefore the Apostles counsell 1 Pet. 4.3 Thinke it sufficient that we have walked formerly as we have done the time which remaines let us reckon it precious and bestow it to better purpose Secondly if every one that is in Christ be in an happy estate of life then let men from hence know their state and condition let them often reflect on their priviledges behaving themselves as men that prize them and bestowing their time as well as may bee let as few rivulets runne out of this streame as you can Wee pray that wee may doe Gods Will on earth as perfect as the Angels doe it in heaven wee should therefore practise this as we pray for their life is without interruption they are in communion with God let us then be alwayes doing having our thoughts above let not cares and businesse call us off but let us comfort our selves in God acting that which is for his glory wherefore prize this life esteeme it much know what ye have by Christ and consider the excellency of this life above all others 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 died but hee that eateth of this bread shall die 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 Ioh. 4. Those that drinke of this water shall thirst againe that is those that live another life than this shall die and thirst but those that live this life shall never die 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 mindes and intends it is in potestate honorantis there is no constancy in it it is brickle If a man lives in wealth sets his minde on it Why riches take their wings and fly away Pro. 23. and then their life is ended So if a man lives in pleasure and musicke they passe away and then he is dead those who live in these things suffer many sicknesses and many deaths as their hearts are more intent upon them But it may be wee may not minde these things Yes as if we minded theÌ„ not as a man that hears a tale and hath his mind elsewhere or as a man that baits at an Inne his minde being somewhere else If yee mind them ye die in them he that minds the best things never dies because there is no change in them God is alwayes the same his favour and love is constant see therefore that yee prize them As a time that is infinitely long exceeds that which is a but 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 looke upon all the comforts of this present life they are not such indeed take wealth pleasures honours and the like wealth is but a false treasure Luke 16.11 it is called the unrighteous Mammon the false treasure Et 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 riches the comforts of this life and onely these are riches and 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 taste sweetnesse indeed in them One that is weary being refreshed with sleepe finds sweetnesse and ease but it is another refreshing that those finde who have beene weary and heavie laden with sinne and are nâ—w 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 we have in Christ that we are Sonnes of God and heires of Heaven 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 bloud are meate and drinke indeed that remission of sinnes and peace of conscience are comforts indeed peace indeed they are such now though ye thinke not so yee shall then know that this life is life indeed Thirdly this life of grace is a prevailing life swallowing up the other 2 Cor. 5.4 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 desire not 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 I desire a life to swallow up this life not as a Gulfe swallowes that which is cast into it or as fire swallowes up the wood by consuming it but a life that swallowes it up as perfection swallowes up imperfection as the perfecting of a picture swallowes up the rude draught as perfect skill swallowes up bungling or as manhood swallowes up childhood not extinguishing it but drowning or rather perfecting it
are as Fish out of the water Every life hath likewise a taste and appetite a new life hath a new taste and judgement Pro. 29.27 An unjuste man is an abomination to the just and he that is upright in the way is an abomination to the wicked that is one hates the thing 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 is 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 be 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 no living man but he 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 ye 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 resists 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 sickenesse 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 leades his life in some lust or other from which if he be drawne hee returnes againe as a thing that is lifted from the earth will fall downe to it againe he reckons the wayes of God hard and opposite to him The wisedome of the Spirit is enmity to the flesh neyther can it be subiect to the Law of God Rom. 8. it cannot but resists it Every creature labours to mainetaine 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 wee goe thou hast the words of eternall life that is whiles we conceive thee to be the principle and fountaine of this life we 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 mainetaine it let all goe rather than it Thirdly yee may know whether yee have this life in you or not by the fruites of it as the tree is knowne by its fruites If the word turne the flocke into its owne nature ye know it by the fruites Gal. 5.25 If ye live in the Spirit ye will also walke in the Spirit that is if ye 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 righteousnes is not of God he that is of God doth not unrighteousnesse Consider then what your walke and your actions are and by them ye shall know this life But how shall we know whether we walke in the Spirit or no I answere first that there are many by-walkes and if ye 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 Goe ye the broad way oportet Sanctos vadere per diverticula the Saints doe not so Follow yee the streame fulfill yee the will of flesh or of the Spirit what are your actions Ephe. 4.17 I charge you that you henceforth walke not as the Gentiles doe in the vanity of their mindes that is holy men may have vanity in their mindes yet they walke not in it as others doe evill men may have other thoughts yet they walke in the vanity of their mindes and albeit that evill men walke not in all the waies 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 leades 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 answere that there is no good actions we doe but they may be dead workes as men may pray and keepe the Sabbath yet they may be 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. 5.6 In Christ neither circumcision availeth any thing nor uncircumcision but faith which worketh by love with Gal. 6.15 In Christ Iesus neither Circumcision availes any thing neither uncircumcision but a new creature all that proceeds not from a new heart and from faith which worketh by love is nothing this is
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 facultyes to runne out to the utmost If ye desire wealth or pleasures your affections must not runne out yee must hold them in else they drowne you into perdition and pierce you thorow with many sorrowes If ye 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 other 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 be 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 he that perfects himselfe as a beast destroyes himselfe as a man perfectio mentis est perfectio hominis 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 ye doe it is your destruction therefoâ—â— pitch on the principall Fourthly that which is best in the end I take end now in another 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 pleasant 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 sweete in the palate yet they passe away but this endures 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 ye repeâ—t of All other things that yee doe they may be sweet for the present yet as it is said of drunkennesse Prov. 23.32 so may it be 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 So may it be said of all those who live this life Psal. 37.37 Marke the perfect man and behold the upright for the end of that man is peace If a man being to die and having ended his daies should put all his honours wealth and pleasures into one ballance and 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 he 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 bodyes a living sacrifice to God God regards not dead bodyes 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 be 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 Gen. 5.22 it is said of Enoch that he walked with God and Heb. 11.5 It is said that he pleased God But you will say what benefit is this I answer that is it 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 Isaacke said unto him God all-sufficient be with thee God is all-sufficient if yee have him yee have all In the creatures there is no such thing there is nothing but vanity in them they are but as candles or 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 them 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 ye have all things God disposeth all things and giveth the comfortable fruition of them Ye 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 God 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
our other enterprises To this I answer that this will not hinder them but they shall be done the better as oyling of the wheeles makes them goe the better Psal 1.2 hee is said to be 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 bee full of light will be of good use here that is the five senses being shut up the fuller of light shall wee be the not stopping up of them makes men ignorant cares and businesses possessing mens mindes 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 make men ignorant why doe men heare and yet are ignorant but because their hearts are hardened 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 ye live else deadnesse will possesse you be therefore still praying and meditating these will revive you these are the coales that keepe the heart warme this life like water is apt to grow cold unlesse it be acted and stirred up 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 exercises and exercise procureth health But I am indisposed and unfit for such actions I answer that if ye are indisposed the more need you have 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 when Christians begin to languish their medicine is to rise up and be doing whence Saint Paul admonisheth the Galatians Gal. 5.16 To walke in the Spirit those who have the Spirit stand not still as one that cannot stirre but they are still acting and walking this acting helpes this spirituall life first by inlarging and intending this life Secondly by preventing that which increaseth death the more we walke in the wayes of life the more we prevent the way that leades to the Chambers of death Be doing therefore if not one duty yet another In the steppings out of your callings be doing be 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 mainetained by actions that are sutable to them We live in the commandements by well doing as the creature doth by food Good actions mainetaine life it receives strength from well-doing Set therefore your selves to pray to doe holy duties be still praying doing more and more the more ye doe the more life increaseth The third meanes to get this life is to get faith Faith helps this life it is a life of faith and it makes us to live this life by three several waies First it gives a reality to the priviledges of life and makes you see they are priviledges indeed therefore is it that yee act the duties of this life because ye beleeve that God is such a God that ye have such priviledges that yee are heirs of all things If yee thinke that God is such a one as he is in wisedome power and mercy if ye intend and minde the priviledges of this life then will you live the life of grace If ye doubt and question with Atheists whether these things be but dreames then ye intend them not and live not this life He that beleeves saith let me have God sure the other saith let me have that I touch and feele but the imaginary things consisting in faith and hope I care not for The more ye beleeve these things the more ye are occupied about them Secondly faith drawes you on to action and this life is but the acting of the duties of new obedience Faith and 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 be perswaded that he shall dye without the Physition he 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 wil not make our bodies sicke but our soules we will not doe it if we are perswaded our soules shall fare the better if wee doe such a thing this make us to doe it being perswaded wee 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 he is conjoyned the conjunction betwixt Christ and us is but relative as 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 Sonne in the relative union shall have him in the reall union the Sonne
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 those reasons which are propounded The Scripture propounds things by authority and when as things are thus expounded 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 begining was the word c. so the Apostles commission was Goe and preach that Christ is Come he that beleeves shall be saved he that beleeves not shall be damned The word of it selfe is sufficient authority when the Gospell it selfe is thus propounded then the holy Ghost kindles light in men And when as the Gospell is propounded and light kindled then this life is wrought Now there are three degrees of working this life 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 is 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 be convinced and this is when the knowledge is full when as all the corners of the heart are answered and the minde resolved to practise Hypocrites and civill men are perswaded yet not fully therefore they never practise if one objection of the heart bee unanswered yee never come 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 your 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 ye 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 Esa. 6.9 Goe to that people and tell them heare ye 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 those 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 and 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 truthes 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 dividing 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 discerning 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 he 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 thereof is nothing except yee know that yee your selves have crucified it This particular knowledge is that which 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 which the outward voyce doth not and this followes the former Let knowledge be particular it workes quicke sence Heb. 4.11 the word 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 your particular sinnes that workes this makes men tremble Act. 2.36.37 Peter having told the Iewes that they had crucified Christ that pricked them at the heart As it is of sinnes so is it of comforts particular comforts only 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 his 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 minde is otherwhere 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 entered into the heart of man but God revealeth it to us by his Spirit that is the cheefest in knowledge have not seene with their eyes or heard with their eares but those that heare the voyce of the Sonne of God have an experimentall knowledge which others have not This experimentall and saving knowledge hath triall 1. Ioh. 2.13 I write unto you fathers because you have knowne him that was from the beginning expound this by the 33. of Ezekiell 33. When this commeth to passe then shall yee know that a Prophet hath beene amongst you that is when I shall doe this they shall know experimentally that there was a Prophet amongst them 1 Ioh. 5.19 wee know that wee are of God that is wee know it experimentally they can say of this as it is said in the 1 of Ioh. 1.1 That which we have heard that which wee have seene with our eyes that which wee have looked upon and our hands have handled of the words of life delare we unto you David takes it as peculiar to himselfe Psal. 9.10 They that know thy name will trust in thee for thou Lord hast not forsaken them that seeke thee that is they that experimentally know thee will trust in thee for thou never faylest them that trust in thee they know it by experience 1. Pet. 2.3 Desire the sincere milke of the word that you may grow thereby if yee have tasted that the Lord is gracious We find in the Saints a longing after God they desire him which others doe not thus did David Moreover they have assurance of salvation which others have not and this assurance comes from sence optima demonstratio est a sensibus the best demonstration is from sence as he that feeles the fire hot knowes it best tasting breeds longing assurance from experience breeds certainty Fourthly effectuall knowledge that is bred by the voyce of the Sonne of God makes men approve and justifie the wayes of God makes them to relish them this followes the other when men have tryed them they approve them Ioh. 6.63 The Spirit quickens the flesh profiteth nothing the words then that I speake they are Spirit and life Christ having spoken that his body was meate indeed many were offended at it then hee said The Spirit doth quicken that is yee accept not my words because yee have not the Spirit yee have but flesh that is a common knowledge my words are spirituall and you are carnall therefore they doe not relish you These words are otherwise interpreted by some that is these materials profit nothing without the Spirit but the other is undoubtedly the meaning for so it is through the Scripture the Spirit profits that is saving knowledge wrought by the Spirit men not having it doe not approve it It cannot be otherwise where the voyce of Christ doth sound effectually there they justifie this Wisedome is justified of her children Luk. 7.35 Rom. 10.15 How beautifull are the feete of them thaâ— preach the Gospel of peace that is they see much beauty in the wayes of God that they are beautifull to them they are vile to others The Scripture often toucheth this that when as there is but a common knowledge men relish not the word Rom. 8. they tast not the word the spirituall part of the word crossing them is bitter to them 2 Cor. 2.15 The word is compared to a sweet savour to many it is not so to some it is the savour of death to death it is a savour diffused through the house many there are who abhorre it and being guilty of death it leades them to death In others it is the savour of life that is they smell a sweetnesse in it it brings them to life to heaven the word being powerfully taught there comes a savour some smell sweetnesse in it others doe not so Luk. 2.35 When Christ shall come the hearts of many shall be opened to approve or disapprove him therefore he is said to be set for the fall and rising of many So when he came some said he was a good man others that he was a divel some said that the Apostles were good some that they were bad See how yee approve the word in its selfe and as it is expressed in mens lives Fiftly if it bee a right knowledge it breeds holy affections the other doth not this followes the other If men justifie the Word then they affect it It s a generall rule that all full perswasions draw on affections let it bee but a perswasion in habit it stirres as the habit is 1 Thes. 1.6 My word was to you not in word but in power because it did worke in you ioy in the holy Ghost Ier. 23.29 God comparing the word of true and false Prophets together saith thus My word is as fire and as the hammer that breaketh the stone it is the powerfull word if it stirres your affections Luke the last Christ speaking to the Disciples that went with him to Emmaus their hearts burned within them they were full of holy affections Consider if yee have these holy affections Holy affections in the Scripture are ascribed to this knowledge every where where men heare or know a. right Psal. 112.1 Blessed is the man that feareth the Lord that delighteth greatly in his Commandements Psal. 1.2 Blessed are they that delight in the Law of the Lord See whether there be holy affections wrought in you by the word Felix did tremble at the word so the second ground received the Word with joy but not with holy joy But how shall wee distinguish them I answer that if your joy be holy joy afflictions will not put it out if your ioy be carnall joy persecution puts it out but ioy in the holy Ghost is not extinguished by the contrary Sixtly that knowledge which is lively brings forth action it is powerfull in mens actions it is active and mighty in operation Heb. 4. It workes in mens hearts and lives mightily to overcome all contraries Esa. 6.10 Make the heart of this people fat make their
they should redeeme in idlenesse and gaming most in drunkennesse and disorder and not as they should Yee have heard of mortification yee have heard the doctrine of changing from death to life apply them and take heed how you heare yee that heard it negligently shall grow worse and worse The second meanes to heare profitably is that which is set downe in the 1 Thess. 2.13 that is to receive the Word not as the Word of man but as the Word of God This makes the Word of Christ effectuall to heare it as the Word of God that is consider whose word it is Consider the ground of it that it proceeds from God who is present God is there and we speake in his stead God spake to the Israelites in Mount Sinay and would have continued for any thing we know yet the people desired that Moses should speake unto them Wee beseech you in the stead of Christ to be reconciled unto God This is of much moment to heare it as Gods Word morrall truths may build you up in morrall vertues and may be profitable to that purpose but they will not breed spirituall life that the Word onely doth being received as the Word of God Iohn 6.65 when as Christ demanded of the twelve whether they also would goe away Peter made this answer Lord whither shall we goe Thou hast the words of eternall life A man is not a living man but by conjunction betwixt God and the soule God is to the soule as the soule is to the body hee puts life into it and is conjoyned to it by his word when it is thus received The Word comming as from God wee doe that which is commanded us because God will have us doe it we doe it simply and sincerely so that God accepts it When we receive the Word as the Word of God with faith and full Assurance then it breeds life within us and when it begets life then it comes from God then it comes in power and in the holy Ghost and makes us become followers of Christ 1 Thess. 1.5 When we receive the Word of God as from God himselfe with full assurance then it workes effectually then it begetteth life in us To live is to have sence and motion to be acting the receiving of the word with ful assurance makes us active the beleeving of it sets men on worke 2 Chron. 25.5.6.10 When as Amasiah beleeved that God would not be with him unlesse hee sent away the Israelites then he sent them away and not before Caleb and Iosuah did beleeve therefore they followed God constantly Abraham offered up his sonne Isaacke because he beleeved God that he could give him another sonne or raise him out of ashes againe Let a man be perswaded that such a thing will hurt him or that such a thing will doe him good hee doth the one and leaves the other Receive therefore the Word with full assurance consider what is delivered if it be the Word or no consider that it which yee heare is eyther the Word or not the Word it belongs to me or not Men take things overly and are not rooted and grounded in faith and that makes them heare unprofitably See then if your particular actions agree with the Word so yee shall be rooted in faith this makes the Word a Word of life The third rule and meanes to heare with profit is that which is set downe of the fourth ground in the parable of the seed in the eight of Luke the 15. verse that is To receive the Word with honest and good hearts having heard the Word to keepe iâ— and to bring forth fruite with patience Heare the word with honest hearts this is done when as a man is resolved to practise whatsoever God will reveale when he hath no reservations or exceptions to himselfe when hee is resolved to practise what he heares with an humble heart being humbled we will doe this and not before The fourth ground was humbled men will not heare this because they are proud now pride is an evill disposition in the creature whereby it exalts its selfe above its measure There is this fault â—n men they will picke and chuse in the wayes of God The last ground will onely part with all for Christ. Act. 9. When as Paul was humbled hee then cryed out Lord what wilt thou have me to doe I will doe or suffer any thing for thee and hee was as good as his word So Act. 2.32 the Iewes being humbled cried out Men and brethren what shall wee doe wee will doe any thing to be saved So Act 16.30 The jaylor being humbled demanded of Paul what hee should doe to be saved when as a man is thus disposed God will teach him Psal. 25.9 God teacheth the humble his wayes man himselfe will doe so if he see one willing to learne he will teach him The secrets of the Lord are revealed to those that feare him to those that stand in awe of him and dare doe nothing against him hee reveales his peculiar truthes in a peculiar manner to men those things that are effectuall to their salvation Bring therefore humble hearts ready to obey But you will say wee doe obey and practise what we heare I answer that yee may be deceived as they in the fift of Deut. They said they would obey but God saw that there was another heart in them than what they saide therefore God said O that there were such an heart in them that they would feare me and keepe my commandements alwayes that it might goe well with them and their children for ever So Iohanan and the other Captaines Ier. 42.20 desired Ieremia to goe to God to know his will and they would doe whatsoever he should say whether it were good or evill But Ieremiah tels them that they did but dissemble in their hearts he knew they would not doe it Looke to this in the acts and effects what have you done when the Word crosseth you in your aymes estates names friends If you have disobeyed it then Eze. 14.4 the Word is made a stumbling blocke your iniquities are before your face and the Lord will answere you according to the multitude of your Idols God will answer such men according to their comming as they come with false hearts they shall be dealt withall accordingly Come then with hearts resolved to practise whatsoever is spoken and desire God to make it effectuall to salvation The fourth meanes to heare the Word and the voyce of Christ profitably is to lay up what you heare let it abide and continew with you This rule is prescribed by Christ himselfe Ioh. 15.7 If ye abide in me and my words abide in you ye shall aske what yee will and it shall be done unto you When ye attend to the Word if yee are affected with it but for the time it is nothing except it continue with you it will not profit you you
want his voyce ought to procure such Now if yee will not be at cost for a good Minister it is a signe you love your profit above Christ. Those that dwell where Christs voyce is not let them remove for they sit in darkenesse and in the shaddow of death Esay 9.2 If your dwelling be pleasant if you have bitter waters or no waters at all you will remove Have not your dwelling then where the water of life is not If the voyce of Christ be the onely meanes to beget life let men come to it It is a great fault men come not to this voyce hee that came not to the Sacrament must be cut off What shall be done to him that comes not to the Word Want of the Word preached is a great misery therefore David complaineth much of this case when he was not able to come to the Word O that I am constrained to dwel in Meshech and to have my habitation amongst the tents of Kedar The daily sacrifice being taken away it was the greatest desolation that could be and can men live there with comfort where the Word is wanting Is it a duty to come to heare the Word or is it Arbitrary to come or not to come If it be arbitrary then yee performe but a will worship when yee heare it if a duty then yee must heare it constantly and enquire where it is to be had But you have excuses To this I answer see how yee can excuse your selves to God How angry was Christ with those that came not to the marriage that is principally meant of comming to heare the Gospell It is a despysing of God and his ordinances not to come it is a contempt which brings forth a curse which brings a judgement that is like the sinne Those that despise you despise me saith Christ the word is the power of God to salvation there is no salvation without faith and there is no faith but by hearing Faith comes by hearing He that heares not you heares not me saith Christ. Therefore if you heare not this voyce of the Sonne of God take heed lest he heare not you at last FINIS THE DOCTRINE OF SELFE-DENIALL LVK. 9.23 And he said unto them all If any man will come after mee let him deny himselfe and take up his crosse daily and follow me WEe have formerly propounded three things unto you the first was to shew you what wee are out of CHRIST and that is wee are dead men the second is what wee gaine by CHRIST and that is Life eternall with all things belonging to it and these two wee have finished the third is what wee must doe for CHRIST And that is Wee must deny our selves take vp Christs Crosse and follow him and for this end I have chosen this Text. And hee saide unto them all If any man will come after mee let him deny himselfe and take vp his Crosse daily and follow mee As if hee should have said all expecting any benefit from me now I looke for this from them againe to deny themselves to take up my daily crosse and follow me The occasion of these words was this CHRIST told them before that the Sonne of man must suffer many things goe through many troubles and drinke this Cup now from this he makes this consectary Hee that will bee mine must doe the same things that I doe though not in the same measure He must deny himselfe hee must take up his daily crosse as I doe dye on the Crosse and follow mee The maine Poinct intended is this Who ever will have benefit by mee must follow mee Now there are two maine impediments that hinder men from following me The first is Pleasures or any thing that a man lusts after therefore hee that comes to me must deny himselfe The second is crosses hee that followes mee meets with many troubles crosses and afflictions from the Divell and the world now hee must not bauke the way or decline them when as he meeteth with them but hee must goe thorough with them and every day beare them therefore hee addes that hee that will come after him must not onely deny himselfe but likewise take up his Crosse daily and follow him The first point of Doctrine that ariseth from the words is this That whosoever lookes for any interest in Christ must deny himselfe Hee that comes after mee that is he that will bee saved by me united to me made one with me must deny himselfe that is though there be no precedent condition required of those that come to Christ wee Preach that if any man will come in hee shall be saved what ever hee hath beene there is no antecedent condition required but to desire CHRIST Rev. 22.17 Let him that is athirst come let whosoever will come and taste of the waters of life freely That is none will take him none will come in but such as thirst there is nothing required before hand but to take him yet yee must know that when yee have taken him you must bee his hee must bee your Lord and you must bee conformable to him this none can doe without denying himselfe PAVL followed Christ because hee denyed himselfe but DEMAS did not deny himselfe therefore 2 Tim. 4.10 Hee imbraced the present world and forsooke Christ. Numb 14.24 Iosh. 14.8 CALEB and IOSHVA followed God constantly they went through all and denied themselves the other heads of the Tribes did not Take ABRAHAM for example of Selfe deniall Gen 12.1 GOD bids him goe out of his Country to an unknowne Land and hee doth it Hee refused not to offer up his onely Sonne when hee was commanded to doe it hee served God constantly If our wills and Christs will were unisons coincident then there were no need to deny our selves but because they are contrary one to the other therefore we must deny our selves But what is it to deny our selves I answer it is nothing else but not to make our selves our aime and end but to make God our end and aime and to deny our selves as wee are contrary to him To deny that dulnesse and aversnesse of Nature that the Scripture calls the old man and the flesh to give this the deniall is to deny a mans selfe because this is reckoned a mans selfe Flesh and corruption of nature is called a mans selfe 2 Corinth 4.5 Wee preach not our selves but Christ That is wee preach not for our owne credit and ends but for Christ and his glory The corruption of Nature is reckoned a mans selfe 2 Corinth 12.5 PAVL saith that hee knew a man that was caught vp into Paradice c. Of such a one I will glory yet of my selfe I will not glory That is I will not rejoyce of my corruption but of the regenerate part of my selfe I am a lump◠〈…〉 of sinne But why is this reckoned a mans selfe I answer because it is spread
over the Soule and all the faculties as the forme is over the matter for a man cherisheth it as himselfe that which fights against it fights against himselfe But how can a man possiblie deny himselfe For there must be a request before there can be a deniall and this cannot be done but where there are two one to request another to deny now man is but one how then can this be I answer there are two selfes two men in every man one requests the other denyes Rom. 7.20 It is no longer I that doe it but sinne that dwels in mee that is there are two in me the flesh and the spirit by the one I will the thing by the other I resist it In every Regenerate man there are three things 1. Common Nature which is neyther morally good nor evill this hath an entity in it and so is good Secondly to this is added the flesh the corruption of Nature on the one side byaâ—â—ing it the wrong way on the other side of it there is the spirit turning it the right way and rectifying it This common nature as it is guided by the spirit denyes it selfe in the things propounded according to the flesh the understanding and the will in this competitition 〈◊〉 the flesh when as your wills and 〈…〉 desire riches pleasures wealth life in an â—â—ordinate manner deny your selves the spirit reqvesting the contrary Without this Selfe-denyall a man cannot be saved there is a necessity of it and there is much equity in it as there is in all Gods Commandements if wee could but see it For first if we looke into our selves there is great reason to deny our selves because if we doe it not wee destroy our selves The flesh is to the Soule as a disease is to the body If ye give one that is sicke of a Dropsie drinke or one sicke of a Feaver Wine you please the humour well but ye kill the man so it is here Galath 6.8 He that soweth to the flesh shall of the flesh reape Corruption that is by satisfying of it wee reape Destruction hee that soweth to the flesh reapes destruction that is destruction comes not presently it is as seed that is sowne it comes for the most part afterwards And this answers an objection that might be made that we see the contrary Ezek. 18.31 God sayth Why will yee dye O yee house of Israell That is though you see not present death yet your sins will bring death As it is said of uncleannes Prov. 2.18 That it leads to the Chambers of death so may it be said of any other sin it leades to death But now to deny your selves is life because by so doing ye sow to the spirit And he that sowes to the spirit shall of the spirit reape life everlasting Gal. 6.8 Secondly in regard of God there is good reason that we should deny our selves For what is it to have a God without worshipping him as God If we doe not deny our selves we set not God above our selves Looke upon the nature of things you shall finde that God hath none above himselfe GOD may doe all things for his owne ends but looke to your selves you are made for another end keepe the order of nature doe as the order of things requires you must be subject to him your desires comming in competition with what GOD requires you must deny your selves But how is it possible for a man in his projects and the thoughts of his heart not to seeke himselfe To this I answer first that in every man there is a naturall selfe-love therefore we doe not destroy it but say that a man may seeke himselfe because God hath planted it in Nature and the plants which hee hath planted we must not root out we have Gardens in our hearts and we must weed them grace destroyes not nature but elevates it Nature is the Worke of GOD Opus Naturae est opus Authoris Secondly GOD will not binde us to that which is simply impossible therefore GOD will not have us not to seeke our selves yea he hath commanded us not to kill our selves and to love our neighbours as our selves whicâ— shew that a man may love himselfe Thirdly the motives used in Scripture Repent for the Kingdome of God is at hand and Feare not him that can kill the body and doe no more but feare him that is able to cast both soule and body into Hell shew that a man may love himselfe Wherefore wee doe not take away this selfe-love but rectifie it wee doe not dry up this streame but turne it into it's right Channell wee extirpate not this plant but guide it into the right way as Musicians breake not the strings but rectifie and tune them Wherefore wee affirme that a man may and must seeke himselfe so farre as it is good for himselfe and no farther This religion doth it rectifies our love teacheth us to deny inordinate affections and to serve God with a perfect heart Before regeneration a man seekes himselfe by doing things that are pleasant according to the flesh he doth the thing he sees and handles But a man that is sanctified seeks his happinesse in God though he looseth his goods his life and all that hee hath his happinesse is in God he is resolved to doe or suffer any thing for God If none can have any interest in CHRIST without denying himselfe then joyne not both together make no conjunction whereas God hath made an absolute disiunction deny all that is in you the whole body of sinne all it can desire deny every request of the flesh every desire of it without all exception Christ saith not deny your Covetousnesse every such particular sinne but your selves every sinne stocke and branch both cannot bee joyned if there be any pleasure any thing that yee delight in have yee any commodity in such a thing yee cannot be saved without a Divorce from it when it comes in competition with GOD. So if there be any Crosse that yee will not suffer for GOD yee cannot be saved Put case a man will not endure Obloquie if he will endure this yet he will not loose his estate if this yet he will not loose his liberty and life such a man as this denyes not himselfe Those who would follow CHRIST must doe as the Apostles did Mark 10.28 Forsake all and follow him GOD will try us all one time or other whether we will forsake all and follow him Mark 6.22 Hee that will follow CHRIST must have a single Eye that is if the eye be fixed onely on God without joyning any thing with him then it is single it is said to be single in regard of the object when as that is single When wee can be content with GOD though we have nothing else then is our eye single and we are light but if our eye be wicked that is eyeing of our credit and estate and the like all the
all things Men women riches honours any delights pleasing the fancy there is nothing but vanity in them that is there is an inability in them to give that satisfaction that is expected From this wee say a Well is empty because wee looke for waters in it and finde none What needs there a change and vicissitude of things if there were not an emptinesse in the Creature What needed there such a multitude of them if they were not empty Besides consider that GOD can make you happy without them If yee have the Sunne no matter for the Starres though yee have them without the Sunne yet it is night It were an easie thing to deny our selves if we were perswaded of this Were wee in SALOMONS case who saw all that is under the Sunne and had aboundance of outward things himselfe yet in Eccles. 1.2.3 he saith They are all but vanity it were an easie matter to perswade us to deny our selves If a chast wife were perswaded that there is no worth in him that solicites her to uncleannes it were easie for her to deny him Now adde this to the rest that all we have said perswades not but when God sendeth a light into the heart and that is the reason that many speake of this but few practise it Thirdly there is much equity in it that you should deny your selves because Christ hath redeemed and bought you of your selves Suppose a man sell himselfe to bee a Servant it is injustice in him to bee any more for himselfe 1 Corinth 6.19.20 Ye are not your owne yee are bought with a price Servants are not their owne but their Masters Rom. 8.12 Yee are no longer debtors to the Flesh to live after the Flesh but to the Spirit to live after the Spirit yee wrong God much if the flesh knocke and yee answere it Consider the price and the greatnesse of it that was payed for you 1 Pet. 1.18 Yee are not redeemed with Corruptible things as Silver and Gold from your vaine Conversation but with the precious Blood of CHRIST as a Lambe without spot Paul considered that Christ gave himselfe for him so that hee stood upon nothing but denied himselfe in all things that hee might live to him 2 Corinth 5.15 Wee thus judge that one dyed for all that they which live should not henceforth live to themselves but unto him which dyed for them and rose againe Consider this yee that come to the Sacrament ye must not doe all for your selves but for CHRIST and what advantage will this bring to Christ Let men examine themselves and yee shall finde that few live to Christ most to themselves Otherwise why are not men more affected to Gods glory and the Churches good Consider CHRIST will have his end yee must live in him else yee shall have no interest in him Fourthly consider what yee doe when yee yeild to your selves and when as you deny your selves When as ye yeeld to your selves ye strengthen the flesh denying your selves you strengthen your selves and the inward man the more ye yeeld to the Spirit the more beauty ye have the more ye yeeld to the flesh the more deformity Gal. 5.19 The fruits of the flesh are adultery fornication uncleannes and the like which bring death but the fruits of the Spirit are joy peace long-suffrings gentlenesse goodnesse faith meeknesse temperance against which there is no law Looke to your selves the fruits of the flesh are shame misery corruption death the fruits of the Spirit are life grace and glory yeelding to the flesh yee strengthen the disease the wisest way is to strengthen that which will sticke by us Yee must maintaine the Spirit crucifie the flesh which is as the sea having gotten ground it is hardly to be recovered therefore snib not the Spirit quench it not lest it speake lesse and lesse till it speake not at all yeeld to the whisperings of the Spirit and quench it not deny not any request the Spirit makes Thirdly If all that will have any interest in Christ must deny themselves you see how prone our nature is to evill else wee needed not this exhortation Wee sinke downe to sin as a stone doth to the Center the flesh is still drawing and byassing us the wrong way therefore let us not have too good an opinion of our selves let us bee jealous with a holy jealousie remember the Flesh is prone to evill continually But how shall wee know it I answere that it is plaine in many things But how shall wee know whether the desire be from the Spirit or from the Flesh A man desires a place hee saith it is to doe good with it hee desires honours for the good of others But how shall wee know if hee doth so I answere that in these generals no exact signes can be given yet we will guesse at some whereby yee may know it First consider if it bee a turbulent desire desires of Grace are as naturall desires gentle and quiet unnaturall heate and thirst are turbulent and violent such are the desires of the Flesh. Secondly the desires of the flesh are hasty it runs without an errand when as a wise man ponders his wayes The desires of the Spirit doe not easily rise wee must take paines with our hearts for good desires fleshly desires are hasty Thirdly know it by the satisfaction you give it doth satisfaction of your desire make you more heavenly minded it is right but doth it make you earthly minded and indisposed to holy duties then the desire is from the flesh Fourthly know it by the contrary If the duties of Prayer and the like doe weaken the desire then it is Carnall but if they strengthen it so that you goe on with boldnesse and security it comes from the Spirit Fifthly know if there be some selfe-respect that doth carry you so farre yee goe and no farther that respect being taken away ye end Doe you it in secret and constantly even then when ye are sequestred from all other respects and have nothing else but Gods glory to stirre you up to doe it If the heart be iust wee doe it when we have no other end in it Are yee angry with your selves when ye neglect Gods businesse Are ye angry with a Sonne because he neglects God or is it because of his loosenesse and dissolutenesse because hee takes ill courses and would waste your estates Many men are zealous for sinnes against themselves for sinnes that preiudice themselves As Ministers are angry with such as rob the Church and have Impropriations and sometimes deservedly too but when the Pulpit rings of nothing but this it is a signe that it is onely out of Selfe-respect So the people cry out of the Ministers Covetousnesse but it is out of selfe-respect because they are loath to give them that which is their due Iohn was zealous for God but it was with an eye and respect to the Kingdome So Hosea 7.14 The
is not to have body and soule joyned together to be a living man in that sense we usually take life for if that were life then those in hell should not bee said to dye the death for you know in hell there is a conjunction of soule and body and yet men are not said to live there for it is death which is the punishment of sinne and indeed you shall finde that there is something a mans heart cleaves unto wherein hee rejoyceth which is the same with his life Therefore looke as the Soule enlivens the body so the conjunction of the present things which hee reckons his joy that is his life enliven his soule he cannot live without them Now if Christ be thy chiefe joy thou wilt finde this that thou canst not live without him as men are wont to say of their delights Such a man cannot live without such a thing so it is true of every man that hath taken Christ he is not able to live without him This life is no life and therefore if there be but a separation betweene thee and Christ if a mans conscience bee as it were clouded for a time hee findes no rest he doth as the Spouse in the Canticles She seekes from one place to another and gives her selfe no rest till she finde him and why because it was he whom her soule loved So you shall finde Beloved whatsoever it is that your soules love whatsoever you make your chiefe joy you will take no rest but as farre as you love and enjoy it Therefore for the finding of this whether Christ be thy life and thy chiefe joy consider what it is that thy thoughts feede upon every wicked man every man that is out of Christ there is something that his thoughts feed upon some things there are in contemplation of which the soule solaceth it selfe some pleasures that are past present or to come the very thinking of these are the greatest joy of his heart he roules them under his tongue even as a Servant that hath got some dainty bit out of his Masters presence and â—ates it in a corner so the soule of a man hath out of Christ some secret some stolen some unlawfull delights that it feeds upon and delights in Consider therefore well with thy selfe what breakfast thy morning thoughts have that I may so say what breakefast they have every morning what is that Pabulum that food of thy soule wherewith thy thoughts and affections are nourished and refreshed from day to day whether it be some carnall pleasure some reflecting on thy state upon thy wealth upon thy friends or whether it be on Christ. See as David exercised it whether be they thy songs in the night time All carnall men have something past whereby they comfort themselves something present where by they cheare up their hearts something to come something in hope So every man that is in Christ he hath the comforts of the Spirit the meditation of the priviledges that he hath in Christ the hope of Gods favour These are his appointed food these are the things that his soule feedes on in secret yea the very workes that he doth that seemes to be the hardest part of a Christians life the very workes that hee doth in serving the Lord from day to day even that is his meate and his drinke that is it is as sweet and acceptable to his soule as meate and drinke is to the hunger and thirst of his body Now consider with thy selfe whether it be so with thee whether that which is thy continuall feast without which thou canst not live bee Christ or the assurance thou hast that he is thine and thou art his whether it bee the priviledges thou hast in him and the things that belong to the kingdome of God See whether these be thy life the things without which thou couldst not live or whether it bee some thing else some stollen delights some unlawful pleasures some thing else that thy soule and affections are set upon This is the next thing by which thou maiest try thy selfe whether thou belong to Christ or no to consider whether he bee thy chiefe joy whether thy soule bee most filled and satisfyed with him And this is the third thing 4 The fourth is to know whether he be thy chiefe Refuge If thou bee one that hath tooke him and received him I say he is thy chiefe refuge For every man hath some refuge some castle or other to which his soule retires in all difficult and doubtfull cases by reason of that indigency that insufficiency to which the nature of man is subject There is something that hee must have to leane unto marke it for mankind is like that generation which the Wiseman speakes of You know it is sayd of the Connyes They are a generation not strong and what then and therefore they have their burrowes to hide themselves in I say such is the generation of mankinde he is a weake creature a generation not strong therefore there is something that he must leane to something out of himselfe some sufficiency besides himselfe some strong hold some refuge every man hath I say every man hath some refuge or other whither he thinkes his soule may goe and there hee may have succour in cases daungerous and in troubles Now consider what is thy refuge whither thy heart runnes in all such cases to what wing to what strong hold In daungerous cases you see every creature hath some refuge or other The Child runnes to his Mother The Chickens runne to the henne The Fox to his earth the Connyes to their burrowes so every creature to their severall corners and receptacles proper to them I say so it is with every man so hath every one of you to whom I speake there is somewhat that is a secret refuge to which your hearts fly Now consider whether that be Christ or somewhat else A covetous man or rather a man of this world he hath wealth for his strong hold in which his heart comforts it selfe well saith he what change of time so ever come yet I have an estate to hold me up and when he is ill spoken of abroad yet hee applaudes himselfe with that hee hath at home The Courtiers they have the Princes favour that is their refuge wherein they comfort themselves Those that are given to Company they have good fellowes such as they that are their compaâ—ions and so long as they speake well of them they â—are not who speake ill of them Some have a refuge of this kind some of another every man hath his refuge If you will looke into the Scriptures you shall see Davids refuge in any distresse upon any occasion At Ziglag he comforteth himselfe in the Lord his hart did fly to him as the chickens fly to the henne there he comforted himselfe there he shrowded himselfe there he encouraged himselfe in the Lord. When he fled from his son Absolon was not the Lord
not onely doe the duty and therefore when wee exhort you to it not onely to call upon God for men are ready enough to doe that especially in the time of distresse but with these conditions I have named You know Gehazi when hee had got the staffe of Elisha hee went to the Child but it was not the staffe that could raise the child from death to life there was something more required So in prayer it is not meere prayer that will doe it there is something else there must be other conditions that must bee observed For wee are wont to doe with it as those Conjurers were wont to doe with the name of Iesus they thought if they used the name of Iesus it was enough but yee know what answer the Spirit gives them Iesus we know and Paul we know but who are yee So I say we are wont to doe in this case we thinke it is enough to make our request and that is all No there is somewhat more required you must make your request in such a manner as ye ought Then I adde this further that when thou makest them in such a manner yet thou must not thinke to be heard for thy praiers sake that is another thing we are apt to faile in When wee have made fervent prayers and have beene importunate with the Lord wee thinke now surely we shall not faile No you must know this the promise is not made to the prayer but to the person praying You shall not finde throughout the whole scripture that any promise is made thus because wee pray fervently wee shall be heard but it is made to the person praying the prayer is but the instrument but the meanes by which the blessing is conveyed to us is a meanes without which the Lord will not doe it for the promise is made to the party A cold prayer so there be no neglect in it so a man seeke the Lord and pray as well as hee can it will prevaile sometimes as well as a fervent prayer Who indites the petition who makes the prayer fervent Surely not thy selfe but the Holy Ghost he makes request in us sometimes hee makes thee more fervent hee enlargeth the heart more sometimes againe the heart is more straitned in the performance of this duty but both may come from the same Spirit Not but that wee have cause of much comfort when wee are able to pray fervently for this is a ground of our comfort that when we pray fervently it is an argument that the Holy Ghost dwels in our hearts and that our prayers are dictated by him it is an argument that our prayers come from a holy fire within And therefore fervent prayer may give us hope of being heard but yet it is not meerely the prayer but because it is an evidence that it comes from a right principle that it comes from the regenerate part and is made by the assistance of the Holy Ghost it is not the very fervency that prevailes And therefore when you heare this that the Lord is ready to heare I say make that use of it bee fervent in this duty remember the conditions and yet withall know that you are not heard for the very prayers sake but for Iesus Christ his sake He makes every praier acceptable hee mingles them with his sweete odours And if you object O but I am a man full of infirmities You know how it is answered in the Fift of Iames saith he Eliah when hee was heard he was a man and a man subject to passions to the like passions that wee are As if he should say do not thinke that Eliah was therefore heard because hee was an extraordinary Prophet for it was because the Lord had made a promise to him and hee comes and urges that promise to the Lord and therefore the Lord heard him So saith hee should every one of you if you have the promise you may goe and urge it as wel as Eliah did though you be subject to many infirmities Eliah was even so You know there are infirmities and passions expressed in the Scriptures that he was subject to And this is the first use we are to make of it to be frequent and fervent in this duty since wee have such a promise Secondly if wee have such a promise then wee should learne hence when we have put up our prayers at any time to make more account of them than we doe for the truth is that we pray for the most part for fashion sake many a man saith thus with himselfe I will seeke the Lord if it doe me no good it will doe no hurt but if wee made that account of our prayers as we should we would performe this duty in another manner but we doe not make that account of them as wee ought Wee thinke not with our selves that the prayers that wee make are surely heard ther be many evidences of it what is the reason that when wee seeke the Lord we doe it so remisly that wee have scarce leasure to make an end of our prayers we are so ready to hasten and goe about other businesse wee are ready to turne every stone to use all meanes to seeke the creatures with all diligence but who prayes to the Lord as he ought to worke his heart to such a fervent performance of that duty as hee should men have scarcely leasure for it is usuall with them when they have businesse to doe and enterprises to bring to passe they are exceeding diligent to use all meanes and yet are remisse in the chiefe what is the reason els that wee see the doores of Princes and great men so full of suiters though there bee porters set on purpose to drive them away but the gates of heaven are so empty It is indeed because wee doe not beleeve our prayers are heard wee do but make our prayers for fashion What is the reason likewise that we use prayer in the time of distresse if it will be an effectuall meanes to helpe us when all other meanes faile why use we it not before But that is an argument that wee trust not to it seeing we use it onely in the time of extremity for if it be not effectuall why do we use it then If it be effectuall why do not wee use it till that accident Therefore this use wee must further make when wee heare that the Lord heares our prayers to make more account of them than wee do to thinke that our prayers when they are put up to the Lord shal be heard Say thus with thy selfe Well now I have prayed and I expect that the thing should be granted that I have prayer for when I seeke to the Lord. It 's true I deny not but wee must use the meanes too wee must lay the hands upon the plough and yet pray both ought to be done as sometimes we use two friends but we trust one wee use two Physitians but
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 bee 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 judge againe custome winnes 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 suffering like true martyrdome they are perswaded of their wayes as we are of ours so for civility when as men see it so like religion as a sparke is like the fire they imbrace it All deceit is from similitude false wares having the same dye that true have deceive the buiers so falling starres are like other starres When wee see some men that professe religion to be false hearted we thinke all are so wherefore Phil. 1.10 The Apostle prayes that They might abound in all knowledge and iudgement to discerne of things that differ This proximity makes us deceived Fourthly false experiments hinder us much some experiments of the workes of God that should draw us nearer to him if wee make false use of them separate us farther from him As if God afflict and restore againe or keepe us from affliction our hearts are hardened Exod. 8.15 When as the Frogges were removed Pharoah his heart was hardned rest made him harden his heart so many times it makes men slight the word and afflictions which God layes on them We may see this in Souldiers and Mariners none more ready to contemne dangers than they because they have often escaped they delude the workes of God that should draw them to salvation Rootes will make the weeds grow againe not being taken heed of The long suffering of God should draw us to repentance but it doth not so 2 Pet. 3.3 In the last time shall come mockers walking after their owne lusts and saying Where is the promise of his comming for all things continue as they were from the beginning of the creation that is men shall feele nothing apprehend nothing that God doth iudgements being beleeved they second the Word being eluded they hinder us and it The fift impediment is ignorance men know not the wayes of God therefore they doe not imbrace them Ioh 4.10 If thou hadst knowne the gift of God and who it is that speaketh to thee thou wouldest have asked of him There is enough in religion to make men love it if they knew it there is vertue in it there is beauty and profit in it Esa. 57. There is a peace in it all the wayes of it are wayes of pleasantnesse there is honour in it old age is honourable with righteousnesse But mens hearts are full of darkenesse they see not neyther doe they understand it 2 Pet. 2.12 They speake evill of the things they know not It s true they know the things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they know them not experimentally and really and that deceives them 1 Cor. 8.2 If any man thinke hee knoweth any thing he knoweth nothing yet as he ought to know One may know all things and yet know nothing as he should Ignorance deceives many it makes them to measure religion by a false rule and common opinion Act. 24.14 it is called heresy when yee judge of it by externall shewes all basenesse is outwardly in religion it is as like a costly thing covered with straw Christ was hid under a Carpenters Sonne preaching under the name of foolishnesse so our ignorance in attributing things to false causes keepes us off If the Gospel be hid it is hidden to those that perish there is a double ignorance privative and positive that is it by which the God of this world blinds men breeding a false perswasion of good and a good perswasion of evill The sixt impediment is in consideration men doe not consider the things they might know if men would deduce one thing from another and doe that they know they might be brought to God Deut. 29.2.3 Yee have seene saith Moyses all that the Lord did before your eyes in the Land of Egypt upon Pharoah and his servants yee have seene those great signes and miracles which hee did yet the Lord hath not given you an heart to perceive and eyes to see and eares to heare untill this day that is yee have not profited because yee have not considered We thinke if that we had lived then wee had beleeved yet wee see how few of them did beleeve we beleeve the Scriptures yet what inconsequence is there in mens lives because wee doe not consider things Consideration helpes to perfect mens actions it is as a circular line one part helpes the other If wee looke backe and examine our actions it helpes want of it hinders What is repentance but consideration Ier. 8.6 No man repented him of his wickednesse saying What have I done want of this keepes men from salvation 2 Chron. 6.37 If they bethinke themselves in the Land whither they are carried away and turne and pray unto me in their captivity saying Wee have sinned we have done amisse and dealt wickedly then I will heare So Ier. 8.6 God harkned whether any would say What have I done men goe on and consider not Hosea 4.11 Whoredome and new wine steale away their hearts that is it makes them not to consider Mark 6.52 They considered not the loaves therefore their hearts were hardened they were feareful in the ship because they considered not the miracle of the loaves The seventh impediment is a certaine stifnesse and obfirmation of minde whereby a man is setled to continue in such a course that is pleasant to him and all that crosse him in it are enemies to him Rom. 8. the flesh is not subject to the Spirit it crosseth it one reckons not a man his enemy unlesse hee crosse him It must be so every creature as long as it hath a being opposeth that which is contrary to it so every man that delights himselfe in such or such a lust will not be circumcised cleansed and washed from it hee will not have Christ reigne over him he will have his elbow roome Those men that are not translated from death
to life they count the wayes of God eyther vanity or folly and will not submit unto them nor yet heare Christs voyce Now the meanes the helpes and wayes to breake through the impediments and to receive the Word with profit are these First to heare profitably that the voyce of the Sonne of God bee not a common voyce but peculiar take that rule which is set downe Luk. 8.18 Take heed how yee heare Christ gave that admonition to his hearers and I give it to you looke to your selves take heed how yee come to heare the Word doe it diligently the reason of this is added in the same verse for unto him that hath shall be given and from him that hath not shall bee taken away even that which he seemed to have That is if yee heare and get a little knowledge yee shall have more hee that yeeldeth some fruits shall bring foorth more hee that doth some things shall doe more God will blesse you But from him that hath not shall bee taken even that which hee seemed to have that is your hearts shall be hardened and that common knowledge which you have shall bee taken away Ioh. 15.2 Every branch that beareth not fruite God cuts downe God lookes into a Congregation to see who doth make conscience of hearing those that doe he purgeth but those that profit not hee curseth he takes not away their lives but their graces makes them wither in the inward man and so hee comes to death Luk. 19. He that had ten Talents he that had most had more given him To practise a little is the way to get more The Talent is taken from him who did not use it and given to him that had most Talents There are two rewards for him that useth the Talent well First hee shall have mâ—re Secondly he shall be ruler over ten Cities hee shall have comfort here and hereafter hee shall have more comforâ— and grace See how he dealt with Nathaniel Ioh. 1.50 Because he confessed Christ to be the Sonne of God and beleeved because Christ saw him under the Fig-tree which was but a small thing Christ tels him that hee shall see greater things than these Ioh. 7.17 If any man will doe his will hee shall know of the doctrine whether it be of God that is if yee practise according to your knowledge you shall know more it shall be confirmed to you Let men know and not practise then Rom. 1.21.22 Because when they knew God they glorified him not aâ— God neyther are thankfull therefore God gives them up to uncleannesse thorow the lusts of their owne hearts to dishonour their owne bodyes betweene themselves and to worship Idols as he dealt with the Gentiles So in the 2 Thess. 2.9 Because they received not the love of the truth because they heard much and did not imbrace it God gave them up to strong delusions to beleeve lyes See it by experience when as men play with their knowledge God gives them up to heresies The Spirit of God will not strive long with them God hath commanded us not to cast Pearles before Swine and will hee himselfe doe it Consider what yee doe in every doctrine of salvation that is preached to you yee eyther relish it or not yee obey it or disobey it ye taste it or disrelish it If yee taste it not it is a savour of death unto death that is it brings death and leades to hell if yee savour it aright it brings to heaven There is no true doctrine but the not obeying of it bringeth something to your damnation When the savour of Christs knowledge is made manifest not receiving it ye reject it and it brings a curse Heb. 6.7.8 The earth which drinketh in the raine which commeth oft upon it and brings forth hearbes meete for him by whom it is dressed receiveth a blessing of God but that which bringeth forth thornes and briers is rejected and is nigh unto cursing whose end is to be burned that is the word is as raine it makes hearbs and weeds to grow if hearbs grow God doth prosper it more if it fals upon rockes it withers more and more God doth curse it It is not in the knowledge of divinity as in other sciences in them ye may neglect a yeare or two and get it againe but it is not so in this yee will not be able to returne againe yee are neare a curse yee cannot redeeme it See what followes in the neglecting of the Word In the 2 Chron. 36.15.16 God sent his messengers rising up early c. because he had compassion on his people and on his dwelling place But they mocked the messengers of God and despised his Word and misused his Prophets untill the wrath of the Lord rose up against his people till there was no remedy Grace may stand with infirmities before they are reveiled but being reveiled the light discerneth them If men refuse God indures it not Act. 17.30 The times of that ignoâ—rance God regarded not but now take heed the Gospell being reveiled God will beare no longer Before Iohn Baptist came the Axe was not laide to the roote of the tree but as soone as he came it was because then the Gospel was made knowne hee revealed the truth When the truth is once revealed if men doe not then receive it God indures it not Heb. 3.13 To day if yee will heare my voyce harden not your hearts God will not stay longer than this day There is a day when it is wee cannot prescribe after which God will not offer grace but commonly wee see that men being of the age of discretion and having the way shewed if they neglect it then they commonly perish God hath a secret time The Iewes had their day but because they accounted them selves unworthy of everlasting life Paul did turne from them to the Gentiles Act. 13.46 Saule had his day hee had common gifts and profited not therefore God forsooke him So Israell had their day but when they neglected it God bids Ieremiah not to pray for them Consider what you have heard of the Sacrament that yee may not absent your selves from it in the places wherein you are without weighty affaires which will excuse you before God so for the Sabbath you know it should bee kept because it is holy and if it be holy I would aske you this question whether it bee holy in whole or in part If all of it be holy it is not arbitrary it must be sequestred from common uses The vessels of the Sanctuary are said to bee holy because they were not used but about holy things So the Temple is holy because it is a place set apart for Gods service so time is holy when it is bestowed on holy things holy thoughts holy duties consider that it is holy and that every part thereof is holy and then deny if you can that it is not to be sanctified Some men spend their time which