A SERMON OF SPIRITVALL LIFE AND DEATH Preached before the King at White-Hal Nouember 1626 By the late faithfull Minister of Iesus Christ Iohn Preston Dr. in Diuinity Chapplaine in ordinar to his Maiesty Mr. of Emmanuel Colleage in Cambridge and sometimes Preacher at Lincolnes Inne Iohn 6. 53. Verily verily I say vnto you Except ye eat the flesh of the sonne of man and drinke his blood ye have no use in you Printed at London by T. C. for Michael Sparke dwelling at the signe of the Blue Bible in Greene Arbor 1630. ILLVSTRISSIMIS VENE RABILISSIMIS ET PIISSIMIS VIRIS NATHANIELIRICH MILITI RICHARDO KNIGHTLIE ET IOHANNI PIM ARMIGERIS GVLIELMVS PRYNNVS Hancposthumam aulicam concionem Clarissimi IOANNIS PRESTONI SS Theologiae Doctoris Regis Capellani Collegij Immanuelis Magistri et Hospitij Lincolniensis nuper Concionatoris nunc primum typis mandatam Annotationibusque nonnullis marginalibus illustratam Amoris et Beneuolentiae suae minutulum pignus D. D. D. Gellius Noctium Attic. lib. 17. cap. 14. Beneficium dando accepit qui dignis dedit A SERMON OF SPIRITVALL LIFE AND DEATH 1 IOHN 5. 12. He that hath the Sonne hath Life and he that hath not the Sonne hath not Life THe Apostles scope here is to shew vs what great priviledges wee haue by Iesus Christ amongst which this is one of the chiefest That he that hath the Sonne hath life that is he hath a life of grace for the present and shal haue a life of glory for euer hereafter which he sets downe by the opposite He that hath not the Sonne hath not life So that the point lyes euidently before vs That whosoeuer hath not a spirituall life for the present hee is not in Christ and whosoeuer hath it is in Christ and shall liue for euer whence these two points are to be obserued 1. That euery man by nature is a dead man that is dead in trespasses and sinnes 2. That yet there is a life to bee had which is contrary to this death First I say Euery man by nature is a dead man for life you see here is from the Son now there is no man borne a member of the new Adam but euery man is borne a member of the old therefore in that sense is borne a dead man though otherwise indued with a naturall life for if the roote be dead as the old Adam is all the branches that rise from the root must be dead also Againe spirituall life is nothing else but a coniunction of the soule with the Spirit of God euen as the naturall life is a coniunction of the body with the soule now as the soule leaues the body so the holy Ghost withdraws him selfe from the soule when it is disioynted distempered and made vnfit for vse For euen as a man dwels in a house while it is habitable hee playes on a musicall instrument while it is fit and in tune he vseth a vessell while it is whole and sound but when the house growes ruinous and inhabitable he departs from it when the instrument is vnstrung he layes it aside when the vessell is broken or boared thorow hee casts it away And as the soule departs from the body when it is growne ruinous when it is made inhabitable through mortall diseases it layes it aside as an ouerworne garment after the same manner the holy Spirit withdrawes him selfe from the soule of a man when it is broken ruinatëd and distempered through the mortall disease of sinne and of naturall corruption and this is the case of euery naturall man whatsoeuer till he be reuiued by the infusion of a new life And yet it is the common opinion of naturall men that if they liue in the Church and be baptized and pray and heare the word and imbrace the true religion and practise the outward duties of it that they are out of doubt in the state of this spirituall life And therefore I thinke it would bee an houre well spent to discouer dead men to themselues to perswade them that except they be made new creatures d Except they bee borne againe they are in a state of death and cannot be saued in that state and condition For you see he that hath not life hath not the Son and he that hath not the Sonne shall dye the wrath of God abides on him for euer Iohn 3. the last verse Now it is said Ephes. 4. 18. That men are strangers from this life through the ignorance that is in them and the hardnesse of their hearts Marke it they are strangers from this life partly through ignorance because they are Ignorant of this worke of life and regeneration they thinke there is a greater latitude in religion than there is within which compasse if they come they are safe that is though they bee not so strict and so zealous though they goe not so fast to heauen as others yet they shall do as well as the best In a word they are ignorant what belongs to this life saith the Apostle and therefore they are strangers to it Partly againe they are strangers to it because of the hardnesse of their hearts that is either because they are so distracted and possessed with worldly businesse that they cannot attend it or they are so besotted and surfeited with pleasures and delights that they are not sensible of the things that belong to this life and therefore they are strangers to it that is they are not able to iudge of it whether they haue this life of grace or not You will say vnto me how shall we know it You shall know it from those properties of life and death that are taken from the naturall life and death 1. A man may know whether he remaine in the state of nature whether he be a dead man or no by considering whether hee haue any change wrought in him For as it was said of Christ He was dead and is aliue so it is true of euery man that is in Christ Hee was dead and is aliue Now there are many changes in a man age makes a change place and company makes a change education custome and experience makes a change but when a man is translated from death to life it is another kind of change As if another soule dwelt in the same body that a man can say Ego non sum ego That when his old lusts his acquaintance his old temptations shall come hee is able to answer them and to say hee is not the same man though they knocke at the same doore yet there is another inhabitant come into the house and they finde not him they looke for Euen as you see when a graft is put into a Crab-tree stocke it changes all the sappe and the fruit and the leaues and all are of another fashion so it is when the life of grace is put into the heart of a naturall man it changes the inward man
heat there I say there is none of the Spirit there for the Spirit is as fire and therefore ye know what Iohn Baptist saith of our Sauiour He shall baptize you with the Holy Ghost and with fire that is He shall baptize you with the Holy Ghost which is as fire And therefore you shall find that holy men haue beene vsually described by the similitude of fire as Chrysostome saith that Peter was like a man made all of fire walking among stubble And one that desired to know what kind of man Basil was it is said there was presented vnto him in a dreame a pillar of fire with this motto Talis est Basilius such a one was Basil and old Latimer when he was asked the reason why there was so much preaching and so little practizing gaue this answer Deest ignis fire is wanting The same we may say in this case there may be a performance of many good duties of prayer of hearing of receiuing the Sacraments of worshipping God but consider whether there bee fire consider whether they bee not done without that liuelinesse that feruencie that the Spirit of God requires either done without heat or but halfe baked as Hosea's cake was and if so they be but dead workes whereas true praying in secret betweene God and vs why it is such as warmes and quickens the heart it is such as brings the heart into a good frame of grace and sets it right before God and right hearing is such as kindles a fire in vs that in great measure burnes vp the drosse of sinfull lusts and corrupt affections And so we haue dispatched the second meanes by which we may know whether we be aliue to righteousnesse or dead in sinnes to consider whether we haue any motion and of what kind those motions and actions are Againe you shall know it by considering what you contend for most for life is sweet and euerie creature would maintaine this life and would part with any thing rather then that For a man that hath this life of grace in him he will suffer any thing he will lose his life his credite his goods his libertie and all rather then he will wound his conscience and violate his peace and communion with God because that is as sweet and as deere to him as life whereas another man contends as much for his life his credite his profite his pleasure and sinne and will rather suffer the losse of a good conscience rather suffer any vneuennesse in his wayes towards God and men any sinne rather then he will be preiudiced in these things because in this is his life being dead to Christ and aliue to sinne Againe such as the food is such is the life If it be the life of sinne that a man liues which the Scripture cals death why then the secret thoughts and inward affections feed on carnal delights either past present or to come that is either he solaceth himselfe with the contemplation of what he hath had or he feeds on that which is present or he cheares vp himselfe with the thought and proiect of those carnall delights that are future whereas a man that lines the life of grace the contrarie is most acceptable to him For euerie life drawes to it selfe that which is most suitable and most agreeable with it that is the food wherewith it is maintained and that wherein it delights for pleasure is but applicatio conuenientis conuenienti but the application of that which is conuenient and agreeable to vs. And if you say now they may occupie themselues in hearing reading and praying and such like holy exercises I answer they may and it is well these things are verie commendable and not to be omitted but yet there is some thing must be added for that is not enough except we be nourished by these duties and grow by them as you know it is said 1. Pet. 2. 2. Desire the sincere milke of the Word that you may grow thereby as your common saying is Shew me not the meat but the man For Christ the great Shepheard of the Sheepe is affected in this case as Shepheards are wont to be that say not to their Sheepe Shew me the hay I haue giuen you but shew me Lac lanam the wooll and the milke that is Shew me the fruits and effects of all thy hearing reading and praying for a man may be conuersant in all these duties and yet for want of life and for want of a digestiue facultie within that is not turning them to blood and spirits he may not be nourished he may not grow and be strengthened by them but be as a man in an Atrophy that eates verie much yet is as leane and as meager as if he had eat nothing Of such the Scripture saith that they haue a name to liue but yet are dead that they are alwayes learning but neuer come to the knowledge of the truth that is to the sauing knowledge of it Last of all the last propertie of life either of sinne or of grace is as the propertie of euerie life not onely to draw to it selfe things suitable but to expell and oppugne whatsoeuer is contrarie and hurtfull so he that is a liuing man in Christ though he hath the reliques the weiftes and remainders of sinne still in him yet he is sicke of them he fights against them and resists them continually as health resists sicknesse or as a liuing fountaine resists mud that fals into it it workes it out and doth not rest till it be cleane againe when another man workes out those good things those good thoughts and motions that are iniected and kindled in him for some good moods and fits they may haue I say they reiect them and are sicke and wearie of them and the meanes that should encrease them and they are not well till they haue gotten themselues into another element but for the sinnes that are sutable to them either by disposition or by education or by custome those they suffer to lye vnexpelled vnresisted as mud in ponds or dead waters And this my Brethren is a great signe of death for I will bee bold to say this that if we lie in any knowne sinne that is if there be a continuall tract of any sinne that we know to be sinne that is drawne as a thred through our whole conuersation be it Fornication or Adulterie or Swearing or Drunkennesse or Malice or Enuie or any other I say it is n verie dangerous yea deadly if it haue any dominion if we lye in it For you know a preuailing disease will kill and one disease will doe it as well as a hundred as a Swine that passeth through a thousand durtie puddles and wallowes but in one it is enough to make her vncleane and filthy all ouer as well as if she had done it
in more The Scripture is plaine in this case 2 Cor. 5. 17. Whosoeuer is in Christ is a new creature old things are passed away all things are become new Gal. 5. 24. Whosoeuer is in Christ hath crucified the flesh with the affections and lusts thereof So that if there be any liuing lusts in a man I say if there bee one lust that is perfectly liuing it is an argument that the whole body of death is in vs. And if it be so we are yet in the state of death and are not translated into the glorious libertie of the Sonnes of God And so I haue shewed you That euerie man by nature is dead in trespasses and sinnes and how you may know it and that if wee continue in that condition and are not partakers of the first resurrection we shall neuer be partakers of the second resurrection Now we come to the next which wee will dispatch very briefly namely That there is a life contrary to this death And that you may vnderstand what it is you must know that euery man by nature is in a dead sleepe and therefore hee sees not this death nor feeles it nor regards it for it hath this property of death that as a dead man feeles not that hee is dead so he that wants this spirituall life is not sensible of it For the soule in the worse condition it is the lesse it feeles it It is not so with the body and therefore the first thing that is to bee done to bring a man out of this miserable condition of death is to waken him to open his eyes to see that he is a child of wrath and to see what extreame need hee stands in of Iesus Christ and to seeke and long after him as a condemned man longs after his pardon as Hee that was pursued by the Auenger of blood in the old Law ran to the Citie of refuge for shelter I say after that manner we must first be wakened This you shall see Ephes. 5. 14. Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light that waking therefore is the first worke and Rom. 7. 9 it is an excellent expression of the Apostle saith he I was once aliue without the Law but when the Law came sinne reuiued and I dyed the meaning of it is Before when I was ignorant of the Law I thought my selfe a liuing man in as good estate as the best but when the Law came that is when I was enlightened to see the true meaning of the Law that I see my selfe and sinne in a right glasse then sinne was aliue and I dyed that is I found my selfe no better then a dead man So that is the first worke that God doth to a man that he means to saue to waken him out of this dead sleepe to lay him vpon his conscience that is to set it vpon him and to pursue him as the auenger of blood we spake of before when that is done once then a man will flye to the Citie of refuge that is to Christ as Ioab did flye to the Hornes of the Altar and cry earnestly for pardon of his sinnes euen as Sampson did for water or else I dye And when a man comes thus to Christ thus humbled then Christ accepts him and then he breathes this breath of life into him as God breathed the breath of life into Adam and so he is made a liuing man according to that Ioh. 5. 25. The houre shall come and now is that the dead shall heare the voyce of the Sonne of God and those that heare it shall liue For when a man toucheth Christ by faith as the woman touched the hemme of his garment there goes a certaine virtue out from him that heales his soule as that virtue healed the bloody issue This then is a thing much to be marked that euen as you see when Iron comes neere the Load-stone there goes a virtue from the Load-stone that drawes the Iron to it so though Christ be in Heauen and we vpon earth there goes a certaine attractiue virtue from him that drawes vs to him and not onely so but it changeth vs it quickens and reformeth vs by this infusion of a new life by this transmission of a certaine power and virtue that comes from him You will say This is some-what obscure What kind of virtue is this What kind of infusion What kind of transmission My beloued it is true it is the great mysterie of life and regeneration but that we may explaine to you what vertue this is that comes out from Christ what kind of infusion and transmission it is we will explaine it as farre as it is expressible and it is done after this manner Euen as you see an Artificer when he goes about any worke of Art there goes a certaine influence from the skill that is stated in his mind that passes vpon the worke as he molds it and fashions it and sets a stampe vpon it according to the Idea that is seated within Or as when the will moues the members to and fro there goes a commanding acting power that acts the members that stirs them according to the disposition of the will Or as we see in the worke of Nature when as Bees make their Combes or Birds their Nests there goes out a certaine instinct from God the Author of Nature that impels and instigates the Creatures to doe according to their kind Such a kind I say such a kind it is of vertue and power which the Scripture cals the vertue of his resurrection that comes from Christ the Spirit of Christ that molds and fashions the heart of a man that commands powerfully in him and guides and directs him to doe agreeable to his will And this is it my beloued which the Apostle speakes of Ephes. 1. 19. he prayes there that their eyes might be opened to see the exceeding greatnesse of his power that is it is not an emptie forme of godlinesse but an effectuall preualent power that puts not vpon vs onely a washy colour of a good profession but dyes the heart in graine with grace and holinesse that is it doth not onely alter the superficies but changes the whole frame of the heart and turnes the rudder of the life and guides the course to a quite contrarie point of compasse And thus it differs from the forme of godlinesse we spake of before as the life differs from the picture the substance from the shadow as that which hath sinewes and efficaciousnesse differs from that which is weake and powerlesse This vertue and power comes from Christ to the soule when God meanes to make any one a liuing man it not onely makes proffers and offers not onely breeds good desires and purposes in the heart that when they come to the birth have no strength to bring forth
but it so plants them in the heart that they liue as the Creatures liue in their owne Element whereas in those that haue their old natures still they wither and vanish away as Plants that are in a soyle that is not connaturall and suitable to them Therefore if we would know whether this life is wrought in vs or no let vs consider whether euer we haue had experience of such a great power vertue and influence from Christ that hath changed reformed and renewed vs and not onely made vs willing to liue a holy life to haue our lusts mortified to pray feruently and to keepe the Sabbath with delight but likewise enable vs to doe the things also as the Apostle speakes I am able to doe all things through Christ that strengtheneth me So much shall serue to shew you that we are by nature dead and that yet there is life to be had contrarie to that death Now for application of this which shall be three-fold First let vs bee exhorted to beleeue that there is such a life for it is said Col. 3. 3. that this life is hid in Christ with God it is hid and therefore to be beleeued The things that we see we need not beleeue but it is said it is an hidden life now why it is said to be an hidden life let vs consider from whom it is hidden and with what it is hidden It is hidden from naturall men euen as colours from a blinde man or as they are hid in the darke the colours are there but they are said to be hid from him because either there wants an eye or there wants light to see them Againe with what it is hid This spirituall life this life of grace first it is hid with this naturall life we see men to breath and liue but this life is within we cannot see it Againe it is hid vnder a base out-side as Christ was vnder a Carpenters Sonne as the wisdome of God is hid vnder the foolishnesse of preaching as those Saints the world were not worthy of were hid vnder Goats-Skins and as the great mysterie of saluation hid vnder the Elements of Bread and Wine after this manner I say this life is hid vnder a base outside because they that liue this life of grace for the most part are base and contemptible in the eyes of the world and this is one thing that hides this life from vs. Thirdly it is hid with the infirmities of the Saints euen as you see this naturall life is hid in a swowne or as reason is hid in drunkennesse there is life there there is reason there but it is not seene So it is true that holy men haue many infirmities and because of them we cannot see this life and we thinke therefore there is no life in them You know Dauid and Peter what they fell into Last of all this life is hid from vs by misreports euen as Christ was hid from the world being reported to be a Wine-bibber a companion of gluttones and one that cast out Deuils by Beelzebub the Prince of Deuils Thus he was hid So the Apostle Paul and the rest of the Apostles he saith they were hid from the world after this manner 2 Cor. 6. 8. saith he we are as deceiuers though true that is though we be true yet we are as deceiuers that is we are reported to be deceitfull and false men And therefore they that are in great place should take speciall heed how they admit of reports For yee shall findethis that in all ages in all stories as they say men for the most part are mis-reported Good men are reported the worst of and euill men are reported the best of So that if we iudge by reports we shall iustifie the wicked and condemne the generation of the iust I say all these wayes this life is hid from vs and therefore we must beleeue it though we may helpe our selues a little by experience We see there is a generation of men whose life is not in carnall pleasures and delights that giue not themselues vp to sinne against God and it is certaine that no man can liue without some delight no creature can liue without it and since their delight is not in these things it is likely there is an other life that they liue that is an inward and retired life euen this life that is hid with Christ in God Againe you see there is a generation of men that are k willing to suffer tortures and imprisonments to suffer death for Christ and sure they would not be so willing to part with this naturall life if there were not a better life that they set a higher price vpon they would not let this goe if they did not hope for another Thus we may helpe our selues with experience we see not this life but yet we must beleeue it And this is the first vse we are to make of this to beleeue there is such a life Secondly if he that hath not this life is not in Christ why then my beloued it concernes vs all to see that we haue the fruits and effects of this spirituall life in vs that that change be wrought in vs which we speak of that we haue these motions and actions that proceed from an inward principle of life that we haue that attractiue and that expulsiue disposition that may emptie the heart of all knowne sinnes which is the effect of this life And further which for ought I see the Holy Ghost points at aboue all other signes of this spirituall life you must consider whether you loue the brethren you haue it in the first of Iohn 3. 14. We know by this we are passed from death to life because we loue the brethren You know a dead member hath no sympathy with the rest but a liuing member hath a fellow-feeling yea a quicke and exquisite sence within when any member is pained and hazarded therefore let vs labour to find this character in our selues by being affected to our Neighbours Brethren and Churches abroad by hauing bowels of compassion in vs to melt ouer their condition and to desire their safetie as our owne For why should we not Are they not the same Church of God that we are Are they not the same piece And are they not as deere to God And certainly if wee shew loue vnto any Church because it is a Church wee would doe it to one as well as to another Againe we haue reason to commiserate them for our owne sakes for wee cannot stand alone and God hath so ordered it by his prouidence Luke 6. 38. Looke what measure we mete to others in their distresse the same shall men measure to vs in our necessities and how soone the fire may take here also wee know not but this wee shall find in the Prophet Ieremie when the Nations
and the outward it changes the whole frame of the soule For my beloued this is not a light alteration but as the old stampe must bee obliterated before the new can be imprinted as the old building must bee pulled downe before you can set vp the new so this old nature of ours must in a great measure be broken in peeces before a man can be made a liuing man which is done by the infusion of the supernaturall qualities of grace and holinesse I say supernaturall for euen as the earth may bring forth grasse and common wilde flowers of it selfe but it must be plowed and sowen before any wheat or choice plants can grow there euen so my brethren these corrupt natures we haue may bring out things that are morally good many morall vertues but before they can bring forth fruites of true righteousnesse they must be plowed and sowne plowed that is a man must be broken in heart with an apprehension of his sinne and of Gods eternall wrath hee must see himselfe but a dead man hee must be pricked and wounded in heart with the feare of it as those Acts 2. 37. after the Sermon of Peter it is said They were pricked in their hearts and cryed out Men and brethren what shall we do to be saued This is that plowing and breaking the heart But this is not enough it must also be sowne that is there must be an implanting of spirituall graces which change and renew vs according to that which you shall finde Rom. 12. 2. Fashion your selues no more after this world but be ye changed or metamorphosed by the renuing of your minde And this is the first way by which you may discerne whether you be dead or aliue Secondly when there is no action when there is no motion in a man you say hee is dead when a man acts nothing when hee stirres not himselfe wee reckon him a dead man and this is the case of euery naturall man he is not able to moue hand or foot in the way of true godlinesse And if you say Yea but they are able to pray to heare the word of God to receiue the Sacrament they are able to doe many excellent duties of iustice and righteousnesse amongst men I answer it is very true but yet the Scripture speakes of certaine dead workes as Heb. 9. 14. The blood of Christ is there said to purge our conscience from dead workes that is all these before mentioned they may be done and they are good workes in themselues hauing all the lineaments of good workes as you know a dead body hath of a liuing but yet indeed they are but dead workes that is they may haue a golden out-side and be very beautifull in the sight of the world and also in the sight of men but yet as Christ speakes be abhominable in the sight of God For so a naturall man may pay a certaine debt of duty and obedience to God but he payes it in counterfeit coyne that hath the stampe the similitude and colour of true coyne yet it consists if you looke to the inwards but of base mettall As I remember a story that Remigius tels who was a Iudge in Lorreigne vnder whose iudgement many hundred of witches were condemned vpon their owne confession who said that the deuill did bring them many boxes of currant coyne to the apearance of the witches but when they came to vse them they proued nothing but withered leaues I say after the same manner Sathan cozens naturall men in things of greater moment hee suffers them to thinke well of the good workes and duties that they doe to make them thinke they are currant coyne but when they come to make vse of this treasure at the day of death they finde them to bee but withered leaues such as God will not accept of in the time of extremitie at the day of iudgement The Apostle in the 1 Tim. 3. 5. speakes of certaine men Who had a forme of godlinesse but denied the power thereof that is that haue a formall customarie performance of good workes and good duties with which the conscience is satisfied and not able to iudge because it is ignorant And therefore Sathan doth with men in this case as wee are wont to do with children take from them true Gold and when they fall a crying stoppe their mouthes with Counters So I say Sathan labours to keepe men from the liuely and thorow performance of good workes and holy duties and then satisfies their consciences with that which hath but a forme of godlinesse without the power of it But you will say How shall a man discerne this whether these good workes which are good in themselues be good in such a manner as they are wrought by him To this I answer you may know it by these two things First it is certaine that except they be vital actions that is except they proceed from an inward principle of life within they are not good actions they are such as the Lord regards not Now you know there are motions as the motions of clockes and watches that proceed not from life but from Art so it is in this matter of religion many good actions may be done many good motions in the waies of godlinesse which yet may not proceede from the life of grace but from outward respects to men from feare of hell from feare of iudgement or in sickenesse from the apprehension of death and calamity In such cases we may be stirred vp to do them and then euen as the wheeles that are set a going by the spring when it is downe you know they cease their motion So commonly it is in these good fits in these good moodes of godlinesse when that which set them on worke is remoued There is an end of them And therefore if you would know whether the workes you do bee right or no such as God will accept at the last day consider if they proceede from an inward principle from a principle of life within 2. You shall know them by their coldnesse For coldnesse you know is a symptome of death Now these good workes when they are done by a naturall man there is no life in them there is no warmth in them no viuacitie nor quicknesse in them where as you know it is said Iames 5. 16. Prayer if it be feruent preuailes much Rom. 12. 16. Be ye burning in spirit seruing the Lord that is all those duties that haue not heat in them that haue not fire in them why the Lord regards them not the reason is this because if there be no heat there there is none of his Spirit there and then you know our prayers are but the voyce of our owne spirits the workes we doe are but dead workes because they are but the fruits and effects of dead flesh if there be none of the Holy Ghost there Now if there be no
dranke of the cup of Gods wrath wee see there the cup went round All the Nations dranke of it some more some lesse But yet if we drinke it not yet certainely God will recompence vs with good if we doe it with euill if we omit it For though he seeme angry with his Churches for a time as Dauid was with Absalon yet Ioab neuer did Dauid so acceptable a turne in all his life as when he sought to bring home Absalon his banished sonne though he were angry with him all the while So we cannot doe God a more acceptable seruice than to helpe the Church though for the present shee seeme to bee vnder the cloud of his anger And doubtlesse as the Lord would take it exceeding ill if we should neglect our dutie to them as I hope we doe not and shall not as we see in Iudges 5. 23. how the Lord is affected in such a case as this Curse ye Merosh saith the Lord yea curse ye the Inhabitants of Merosh bitterly because they came not out to helpe the Lord to helpe the Lord against the mightie Marke not because they did them any wrong but because they came not out but sate still and you know the rule He that keepeth not off an iniurie when he may doth it Againe marke the ground why they came not out because it was to helpe the Lord against the mightie when the enemies were mightie they had respect to their owne safetie and sate still and the phrase is to be obserued chiefely they came not out to helpe the Lord it was not to helpe the Lord but to helpe the Churches at that time but yet the Lord takes it as done to himselfe So I say as the Lord will take it ill if we doe it not So againe if we doe it he will take it exceeding well at our hands This worke hath meat in the mouth of it it will bring a sure reward with it Euen as the Arke when it was harbored by Obed-Edom others it brought a blessing you know to them So certainly the Church brings a blessing to them that defends it whereas on the other side when the Arke was violated and ill vsed by the Philistines and the men of Beth shemesh you know how many thousands were slaine for it Whence I gather if God would doe so much for that which had but a typicall holinesse that which was but a dead Temple where he dwelt but for a time what will he doe if this liuing Temple be destroyed For the people of God are a liuing Temple Ier. 2. 3 it is said there Israel is an hallowed thing he is my first fruits therefore he that deuours it shall offend and euill shall come to him saith the Lord therefore in helping the Church of God from being deuoured by strangers we helpe an hallowed people as we see the Lord reckoned Israel though they were subiect to many failings I say let vs be stirred vp to do it with all diligence we may fall out and in at home and the vicissitude of faire and foule weather within our owne Horizon may passe away and blowe ouer as I hope it will and I pray God it may yet in the meane time if any of the Churches bee swallowed vp you know that it is a thing that cannot bee recalled and therefore let vs do our best and do it in time And this I will be bold to say for our incouragement they are the Churches of God and there is a God in heauen that tenders them and he is a God that delights to be seene in the Mount even when things are past hope and though their enemies be exceeding great and mighty yet when they go about to oppresse the Church they are as an heape of strawe that goes about to oppresse a Coale of fire that will consume them or as one that deuoureth a cup of poyson that will proue his death or as one that goes about to ouerthrow a great stone that will fall downe againe and bruise him to powder they are all the Scriptures expressions as you shall finde them in Zach. 12. though wee haue not leisure to quote the particular places So I say will the Lord deale with the enemies of his Church and will preserue her Therefore let this hope incourage vs to do it and for those who haue greatest power and opportunity of doing good in this businesse let them consider that excellent speech of Mordecay to Hester Hester 4. 24. saith Mordecay to her If thou holdest thy tongue at this time deliuerance shall appeare to the Iewes from another place but thou and thy house shall perish The meaning is this there was then an opportunity of doing good to the Church you know then what extremity the Iewes were in therefore saith he if thou do it not Thou and thine house shall perish So if any be impediments nay if they do not their best I pronounce this in the name of the most true God that will make it good sooner or later They and their houses shall perish they shall be as the straw we spake of before that oppresseth the Coale of fire So I say againe on the other side if they seeke to deliuer the Churches from their and her enemies there is this great aduantage in it it will moue God to deliuer them from their enemies againe and to deliuer them as Salomon saith When a mans waies please the Lord hee will make his enemies be at peace with him Thirdly and lastly wherein I will bee very briefe let vs bee exhorted to liue this life of grace that is to doe the duties of obedience wherewith this life is nourished and maintained For so the Lord saith He that keepeth my Commandements shall liue in them euen as the Flower liues in the oyle as the creature liues by foode So man liues by keeping the Commandements of God that is this spirituall life this life of grace it is maintained by doing the Commandements whereas euery motion out of the wayes of God and into sinne is like the motion of the fish out of the water euery motion is a motion to death and oh that we could thinke of sinne as a motion to death and of euery good action as a putting on towards life that wee could thinke this life of grace farre more excellent then the life of nature or of sinfull lusts pleasures and delights for so it is For surely the life that God and Angels liue it must needes bee the most excellent and fullest of ioy and this life they liue And to incourage vs to it let vs consider how God interlaceth this life of grace with the life of ioy of peace and outward prosperity as you see in diuers examples Gideon while he did the actions of this life you know how he prospered but when he set vp a golden Ephod after which the people went a whoring it was the destruction of him and