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
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
to know whether Christ live in you or no or whether you are in an estate of death you must see whether you have these two things which are in every one in whom Christ liveth first see whether you live to him He died that we should not live to our selve but to him alone In morall things the end and principle are all one Before Christ lived in you all you did was from your selves ye were your owne principle and end but Christ living in you there is another end ye eye Christ ye looke to him all that ye doe is done in sinceritie it is done for him and from him But how can Christ be the end of our callings eating drinking and recreations I answer that of every action Christ must be the end yee must doe as a man in a journey though every step he treades he thinkes not of his journeies end yet the generall aime of every step must be for that end and that causeth every step so in all yee doe the generall end must be Christ. Secondly if Christ live in you your hearts cleave to him as to the Principle of life as the child to the dug or the element to its naturall place What ever our life is we cleave to it Some place their life in their credit take away it and they die others in riches take away them and they perish What ever is your god if it be taken away you perish Therefore Iohn 6.68 When Christ demanded of the twelve whether they would likewise goe away Peter makes this answer Lord whither shall we goe thou hast the words of eternall life Thirdly ye may know what life ye liue by the food that feedes it Oyle feeds the Lampe fuel the fire If your life be fed with the duties of obedience then yee live If ye keepe my Commandements yee shall live in them saith Christ you shall live in them as in your proper element as the Fish in the water every motion out of it is to death There are two sorts of men to whom this triall doth belong The first are those who have a name they live and yet are dead like the Church of Sardis Rev. 3.1 The second to whom this belongeth are those who are dead indeed The first of these are like the Angels that take bodies and doe actions they are not truly living men though they appeare to be Now the signes that Characterise these dead men from those that are truly living are five taken from the signes of the fained life in the Spirits that have bodies but onely in appearance whereby they are distinguished from bodies that truly live First Angels that take assumed bodies eate and drinke and are not nourished as the Angels that came to Lot and Abraham and had created bodies So these dead men doe all the actions that living men doe they heare they pray they reade but they turne it not into flesh and bloud because there is no life in them they are not the stronger for hearing or any thing they doe they thrive not as those that have the Boulimia they eate and drinke yet they grow not because there is an Atrophy in their bodies We preach to men yet they are the same this yeare as they were the last they have a name to live and yet they live not they turne not the meanes to flesh and nourishment it is a signe of a living man that he growes That which is said of a good wit that it makes use of every thing may be said of grace it turnes all the passages of Gods providence into nourishment stormes as well as faire gales helpe a living man to the haven Affliction prosperity all put him on and helpe him forwards Take one not having this life doe what yee will hee thrives not as an unthrift put him to what trade you will he thrives not hee is still on the losing hand so these men prosperity adversitie helpe them not put any thing to a dead man to doe he doth it not so these men the Word and Sacrament helpes them not because they are dead Secondly the motion of the Spirits that take assumed bodies is not from any inward principall nor from the motion of life within so the actions of men that are not alive are not from the principles of life they are not vitall motions but as in other actions the Wheeles goe as long as the spring is up that moves them so the actions of men that are dead as long as the springs are up and the influence continues they move When they are sicke and apprehend death then they will doe many things but these being gone their goodnesse is ended whilst they deepely apprehend some accident they will be good that being gone and forgotten their goodnesse ends· Many whiles they have good acquaintance and are in good company will be good but when they are gone their goodnesse ceaseth These men have golden outsides they seeme to have the Kings stampe upon their actions yet they are but counterfeit they pay God in counterfeit coine not in currant mony their actions have a forme of religion but yet the power is wanting all they doe is but a meere formality their Prayers their Sabbath keeping are but in shew those actions and duties that have most power and life in them they doe least of all relish they tast them not because they have no life in them In generall all the actions that men wanting life doe they are but dead workes they may bee deceived with them for a time but when death comes they shall finde them to be but dead Remigius a Iudge of Loraigne tells this story that the divell in those parts did use to give money to Witches which did appeare to be good coine seemed to be currant money at first but being laid up a while it then appeared to be nothing but dried leaves so the divell deceives men now he makes them to doe outward actions which have a faire shew but when they need them they then appeare as they are to be nothing but dead leaves because the principle of life is wanting A third propertie of assumed bodies is this that they are taken up onely for a time and then are laid downe againe as the Spirits that take them listed so in these men which seeme to live there is an inconstancy and mutability in their lives they lay downe their religion as occasion serves If that they did was done in respect to God it would bee alwayes the same their company and occasions would not alter it but because it is not done in respect to God therefore as their company and occasions are mutable so is their religion They are as inconstant as Clouds without raine that are quickly scattered like wandring Stars or like the morning dew that is soone dried up The Saints have an inequalitie in their lives yet they never die againe they may be sickly but these men are
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
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
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
will quicken you as the soule doth the body A Christian hath the life of the Sonne of God Gal. 2.21 I live yet not I but Christ lives in me all that I doe Christ doth it in me all that the body doth the soule doth it the body lives not but the soule lives in it After that manner Christ lives in us not a good thought or affection nor any resolution or motion of the soule but comes from Christ being united to Christ by faith he lives in us Ioh. 6.43 he that eates my flesh and drinkes my blood shall live As flesh gives life to the body so the Sonne gives it to the soule To eate the flesh of Christ is to prize him to desire and long after him which is after the spirit of bondage to eate him is to take him to come to him to have him for your God In these two things stands the eating of Christ First in prising him exceedingly so as to part with any thing for him and to take up his Crosse with all losses Secondly in beleving him to be yours and you his this eating and drinking of the body and blood of Christ expresseth our relative union with him and then followes our reall union the Spirit immediately gives this he that doth the first shall have the second But how shall we doe to beleeve this I answer yee see the old Adam communicated corruption to all his posterity because they were borne of him so those who are borne of the new Adam that is those who take him and beleeve in him have grace communicated to them by him this new birth makes you as capable of Christ as the other doth of the first Adam why then shall not the second Adam communicate grace as well as the other doth corruption The phylosophers were all deceived in this poynt from whence corruption should come but wee know that it came from Adam and so doth grace come from Christ. To get this life let us seeke it in him let us beleeve more let us be humbled more repent more and take Christ more take him on any condition prize him set him at the highest rate hold him fast As in the actions of mariage those who are to marry will not part upon any condition they take one another for richer for poorer for better for worse after this manner must wee take Christ the more yee take Christ thus the more yee have the Sonne and so yee live more the life of grace All grant that this life comes by the Spirit and there is no way to get the Spirit but by the Sonne Yee must first eate ere yee can bee nourished yee must fixe your eyes on his passion as the wife doth fixe her eyes or her husband yee must seeke this life from the Spirit ultimately but yee must first have the Sonne and then yee have life He must have the Sonne that will have this life he must be ingrafâ—ed into Christ as the branches are into the roote get Christ and then this life shall abound in you The fourth meanes to get and increase this life is the communion of Saints The mouth of the righteous is a well spring of life Prov. 10.20 they put life into those that have it not and increase it in those in whom it is Ephe. 4.24 Their speeches minister grace to the hearers they edifie them hearing of the word of life and talking of the fountaine of life puts life into men The life of the body doth not communicate it selfe to others it is otherwise in the life of the soule the life of it makes others to live more as Iron sharpens Iron so one holy man doth another See it by the contrary In evill men who are dead there is an aptnesse to dead others their words are as continuall droppings to put out this life their tongues are set on fire of hell Iames. 3.6 The tongue of good men is a cole fetched from the Altar they have fire within them When two lie together they keepe one another warme there is action and redaction which ingender heate so it is in the communion of Saints it is a powerfull meanes to get and increase this life The tongue the example and communion of the righteous is full of life it is powerfull to make men live Gal. 2.14 Paul speaking to Peter saith why compellest thou the Gentiles to live after the manner of the Iewes he used not outward compulsion his example and life was a compulsion The company which wee keepe compells us to doe as they doe Evill company are the Divels snares they doe as brambles keepe us in and fetter us the sutablenesse of evill companions drawes out our secret corruption He that resolves to live this life must resolve to withdraw himselfe from evill company who are a strong temptation unto evill and betake himselfe to the communion of Saints There is a difference betweene leading our selves into temptation and being led into it when you leade your selves into temptation as you doe when as you rush into evill company you are out of the pale of Gods protection If you touch pitch yee cannot but bee defiled with it wherefore make your company good this is an effectuall and powerfull meanes to beget this life in you Saul being among the Prophets changed his spirit and became a Prophet one that goeth fast makes those that goe with him to mend their pace Act. 11.23.24 it is said of Barnabas being a good man and full of the holy Ghost and of faith that he added much people unto the Lord. Which manner of speaking shewes that the speeches of those who are full of faith helpes to breed faith that if men be full of the Spirit they quicken the Spirit Evill company deads men they are the trunkes through which the Divell speakes and this deading is done in an insensible manner and then most of all where it is least perceived Evill company poysons men a man turning his opiaion which company can doe is most of all poysoned when as he thinks that he hath least hurt The last meanes to get and increase this life is that which is mentioned in the text and that is the hearing of the voyce of the Sonne of God this will beget and increase this life that is if when wee speake to your eares hee speake to your hearts then ye live Ye have two teachers the one is he that speakes to you the other is Christ. Heb. 8 1â— They shall no more teach one another for they shall all be taught of God There are two sheapheards the one is hee that feeds you the other is the great sheapheard of the sheepe Ther are two great voices the one speaking outwardly to the eare the other when as Christ speakes effectually to the heart When Christ speakes inwardly to the heart then men live and not before This is such a speech as Christ spake to Lazarus Lazarus come forth and he
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
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
but endeavour perfection I would but aske this question of you doe you make God your utmost end or no If you doe then appetitus finis est infinitus you would never stint your selves if you do not make him your utmost end then you will limit your selves If a man desires money for such an end when he hath the end the desire ceaseth so if a man desire Physicke for health hee desires onely so much as shall gaine his health but if a man make money his utmost end hee sets no limits to it Thus it is with every holy man that desires grace and makes it his utmost end hee sets himselfe no limits you must not set your selves any bounds in grace When you finde this disposition in you that you are not ready to complaine for want of Grace but to justifie your selves when as you do not see your lamenesse and that corruption which is in you you have not the Spirit for that convinceth men of sinne and of righteousnesse and of judgement Iohn 16.8 You would be then complaining of your selves if you had the Spirit if you follow Christ you must cleanse your selves from all filthinesse of flesh and spirit perfecting holinesse in the feare of God 2 Cor. 7.1 Let that minde then be in you that was in Christ Phil. 2.5 follow him to the very utmost Fourthly if all that looke for any intrest in Christ must follow him then learne frō hence not to go before him we must follow Christ go not then before him in any thing in your opinions yeeld to his will let no desire runne out but know first whether it bee Christs will or no you must resigne your selves to him in every thing in all conditions you must follow him doe not therefore chuse your conditions hee saith to one sit here to another sit there in high or low places he is the great Symposiarch hee placeth you were hee pleaseth and you must rest contented So for your workes and calling he gives you your worke to doe Christ is the Master and good reason is there that hee should appoint the worke So for suffering if he who is the Generall commands it yee must doe it So for Physicke and corrections we would rather have other than that hee appoints us yet we must resigne all to him we are subject to preconceptions Iames complaines of this Iam. 4.13 Goe to now yee that say to morrow wee will goe to such a Citty and continue there a yeare and buy and sell and get gaine whereas you ought to say if the Lord will you goe before and doe not depend on Christ by resigning your selves to his providence Remember then that you are but Creatures and must follow Christ in every thing as servants to him A servant doth not say I will goe to such and such a place to morrow because hee saith that hee knoweth not his Masters will so a child that is under Tutors cannot goe whither hee will say not then to morrow wee will doe thus and thus boast not of it preconceive not of such an estate if you doe it is sinfull for then you are your owne guides and follow your owne wayes and not Christ. Lastly learne from hence to doe what you doe from an inward principle we must not be drawne after Christ as beasts but wee must goe on our owne legs Many do follow Christ but other respects doe carry them some mens company carries them and these are but carried in the streame Some are set on with other respects some other wheeles set them on worke as the spring doth the clocke such as these doe not follow Christ. Now the meanes to follow Christ are these First seeke to Christ None can come to mee except the Father draw him Iohn 6.44 Secondly love him If you did but love him you will like the Spouse in the Canticles follow him in all places Cant. 3. Thirdly feele the burthen of sinne Sathans yoake and then you will come unto Christ whose yoake will then be easie Math. 11. vlt. Fourthly beleeve in him Hee that comes to God must beleeve that he is and that he is a Rewarder of all such as seeke him Heb. 11.6 There are promises that you shall have a hundred for one even in this life if you follow Christ beeleeve them therefore and then you will follow him Fiftly have patience possesse your Soules with it without this you continue not as the fourth ground did which brought forth fruit through patience And thus much for this Text. FINIS THREE SERMONS VPON THE SACRAMENT OF THE LORDS SVPPER 1 Iohn 5.14 And this is the assurance which wee have in him that if wee aske any thing according to his will he heareth us THe scope of the holy Apostle in this Chapter is to set forth some of those principall priviledges we have by Iesus Christ. One maine and principall which is the greatest of all the rest is that through him we have eternall life And therefore saith hee know this that when you have the Sonne once you have life in the 12. verse He that hath the Son hath life and he that hath not the Sonne hath not life Therefore saith he have I written this Epistle to you for this purpose that you might consider well what gaine you have by Christ Iesus These things have I written saith he in the verses before this that I have now read unto you to you that beleeve in the Name of the Son of God that you may know that you have eternall life After this he names another great priviledge that wee have by Christ mentioned in this verse that I have now read unto you This saith he is the assurance we have in him that whatsoever wee aske according to his will hee heareth us This is the second great priviledge we have by Christ we shall be heard in all our requests it is no more but aske and have 〈◊〉 up what petition you will if you bee 〈…〉 once you have this assurance that he 〈…〉 you but he delivers it with this 〈…〉 must first bee in him We have 〈…〉 him saith he that if wee aske any 〈…〉 to his will he heareth us So that 〈…〉 are two plaine poynts lying 〈…〉 us 1 That except a man be in Christ he 〈…〉 hee ought not to apply to himselfe any 〈…〉 spirituall priviledges that we have by him if we be in Christ this and all other are ours if you be in Christ saith he then you have this assurance for we have that assurance in him The second point that the verse affords us is 2 That whosoever is in Christ whatsoever he askes he shall have it Now my full intention was onely to have handled that which is mainely aimed at in the verse for the other you see is but touched by the way which is this great priviledge that belongs to all Christians that whatsoever they aske in prayer according to the will of God they shall be heard in
any of these in the Church put it up to him and put it up with confidence For this is a marriage day as it were it is the time when he reacheth out his scepter as you know the things I allude to and thou maist come to his presence You know when Hester was admitted to the presence of the King then said he What request hast thou when thou art admitted to the familiarity and presence oâ— the Lord he looks for it he asks what request you have to put up to him and the promises are large enough I will give it whatsoever it be if you aske according to my will and therefore do in this case as Moyses used to do you shall find when Moyses drew neere unto the Lord when he was admitted into his presence and saw him face to face for that was the great priviledge Moyses had when there was any special apparition of the Lord to him Moses makes this argument saith hee It is a great mercy that thou wouldest shew mee this that such a poore man as I am should have this priviledge and give mee leave to make use of it Lord if I have found favour in thy sight that is since thou hast vouchsafed mee such a favour in thy sight do thus and thus for me you see he made this request for the whole Church of God and saved them or else they had beene destroied If thou hast not any particular argument in this case say If I have found favour in thy sight do this so I say when thou hast this promise confirmed that Christ hath given himselfe to thee and the symboll of that promise is the bread and wine which he hath given to thee put up thy request O Lord if thou hast vouchsafed to give mee Christ wilt thou not with him give mee all things else Lord if I have found favour in thy sight to do so great a thing for me deny me not this particular request Thus we ought to doe especially when we come to things that are beyond nature when we come let us consider with our selves Indeed I have a naturall disposition that carries me strongly to evill I shall never be able to overcome it there are such duties to doe I shall never be able to performe them In such a case thou must doe it the more earnestly thou must sigh groane to the Lord. Elishah when hee comes to doe a thing so much above the course of nature as to raise a dead child to life hee sighed unto the Lord that is he prayed earnestly Eliah when hee would have Raine he cryed he tooke much paines he prayed So must thou do in this case and know this for thy comfort that though thou thinke thou shalt never be able to doe these things to overcome such lusts such hereditary diseases yet the Lord is able to helpe thee though these are past naturall helpe yet they are not past the helpe of grace though the spirit in us lust after envy yet as the Apostle Iames saith The Scriptures offer more grace that is the Scriptures offer grace and ability to doe more than nature can doe nature cannot heale a spirit that lusteth after envy or any other thing a spirit that lusts after credit after money after the sinne of uncleanenesse or whatsoever is presented now the Scriptures offer that grace that will overcome any of these sinnes be they never so strong or so old Christ healed hereditary diseases he healed those that were borne lame and blind so though thou be borne with such lusts Christ is able to heale thee you see a Prophet could heale Naaman of his Leprosie when there was no other that could doe it so saith Christ Come unto me all ye and I will heale you So that you see wee must put up our requests to God The third Sermon WE have already made some entrance upon the words I told you what the Apostles scope is in them which is to make knowne to all Christians to whom he wrote another great priviledge besides that which hee named before that is That he that hath the Son hath life this saith he is another priviledge that whatsoever you aske you shall have onely remember that you have this assurance in him that is in Christ Iesus That point what it is to be in him that it may be the ground of all the benefits and priviledges wee injoy we handled the last day Now wee come to the priviledge it selfe If we aske any thing according to his will hee heareth us The words are so plain I shal not need to spend any time in opening of them but deliver you the point that lyes so evidently before us which is this That all the prayers of the Saints made upon earth are assuredly heard in heaven whatsoever we aske saith hee according to his will hee heareth us onely the conditions must be observed When you heare such a generall as this it must be limited there are certaine bounds set to it which we will name unto you which are these foure conditions First all the prayers that are made upon earth shall be heard in heaven if they be the prayers of a righteous man and are faithfull and fervent The person must be righteous that must first be remembred because although the prayer be never so good yet except the person bee accepted from whom it comes the Lord regards it not you know in the old Law the blood of Swine was reckoned an abominable Sacrifice yet if you take the blood of sheepe and compare them together you shall find no difference It may be the Swines blood is the better then what 's the reason the Swines blood is not accepted even because of the subject of it it was the blood of Swine and therefore you see it was put downe that it was an abominable Sacrifice So it is with prayer Take the prayer of a Saint and the prayer of a wicked man it may be if you looke upon the petition or whatsoever is in the prayer it selfe you shall finde some time the prayers of a godly man more cold and lesse fervent the petitions are not so well framed as the wicked mans yet because this comes from such a person the Lord regards it not you know the condition is mentioned Iames fift The prayer of the righteous man availeth much if it be fervent Now as this is required in the person so there is somewhat required in the praier also that is that it be fervent and faithfull that it be fervent you have it in the same place The prayer of a righteous man availeth much if it be fervent that is it must be a prayer made from the sence of the misery that is in us from the mercy of God when a man takes a thing to heart that he prayes for and comes with confidence to bee heard for that makes him fervent This the Lord will have and also he will