are three degrees of working this light by the Spirit First there is a stirring up of men to attend to the voyce of Christ many there are that heare yet attend not Act. 16.14 The holy Ghost opened the heart of Lydia to attend unto Pauls preaching We sow on fallow ground till the Spirit opens the heart to attend to the things that are spoken The second worke of the Spirit is to convince and perswade effectually and fully Ioh. 16.8 The Spirit shall convince the world of sinne that it it shall convince and perswade thorowly none can doe this but the Spirit It doth also farther perswade men that it is good for them to bee convinced and this is when the knowledge is full when as all the corners of the heart are answered and the minde resolves to practice Hypocrites and civill men are perswaded yet not fully therefore they never practise if that one objection of the heart bee unanswered yee never came to practise The last worke of the Spirit is to keepe this voyce on the heart that it vanish not Iames 1.21 The ingrafted word is that which is made able to save our soules and none else Men may attend for a flash but the Spirit must ingraft the Word into the heart which as a sprig ingrafted growes bigger and bigger and hath fruit from the sap other men having truthes not fastned on them they grow weaker and weaker To understand fully what this voyce of the Sonne of God is yee must know that there is a double voyce First an outward voyce of the word which all heare Secondly an inward voyce of the Spirit This I collect out of Esay 6.9 Goe to that people and tell them heare yee indeed but not understand see yee indeed but not perceive that is they shall have an outward hearing an outward knowledge but not an inward There is a common knowledge which all these have who live in the Church and there is a knowledge that is onely proper to the Saints which saves them The differences twixt these two knowledges that of hypocrites of them in sixth of the Hebrewes twixt common knowledge and effectuall knowledge that is wrought in the hearts of the elect are these First common knowledge is confused and generall this is distinct inward and particular that is the voyce of the Sonne of God speaking in the Ministry to all may breed a knowledge of truths in men yet they apply them not to their hearts and the turnings of them Heb. 4.11 The Word is sharper than a two edged Sword discerning the thoughts and intentions of the heart piercing even to the deviding asunder the soule and spirit and of joynts and marrow that is that word of God that is lively indeed that voyce of God that is effectuall to salvation it is sharpe it strikes not in generall but enters the inward parts A staffe cannot enter the flesh it may bruise it but the voyce of Christ enters like a two edged Sword discerneth twixt morrall vertues and supernaturall things wrought by the Spirit it distinguisheth exactly twixt the rectitude and obliquity of mens hearts this is proper onely to the saving knowledge of the Word As nothing is hid from God but it is naked to his sight so it is to his word See if the word be distinct to you else you know nothing A man never knowes any thing till he knowes the Elements parts and grounds of it the voyce of the Sonne of God onely makes you know things thus particularly So in other things yee know not till you know particulars Aristotle saith a man is not a Physition that knowes things in generall in the grosse but hee that knowes them in particular This is not to be a Physition to know that such dry meates are good for a moyst stomacke unlesse he also know dry meates and the Symptomes of a moyst stomacke so it is in the knowledge of the Word To know what regeneration is is not enough except yee know the parts the kinds and signes of it To know that none are translated from death to life that love not the brethren is not enough except yee know the brethren and love them To know that hee that is in Christ hath crucified the flesh with the affections and lusts of it is nothing except yee know that yee your selves have crucified it This particular knowledge is it that makes manifest to a man the secrets of his owne heart 1 Cor. 14.25 that is the voyce of the Sonne of God discerneth the secrets of the heart to know things particularly that are in it The sheepe distinguish the voyce of the sheapheard from the voyce of a stranger when men come to heare they heare the voyce and distinguish not the sound because they want this particular knowledge Secondly this hearing of the voyce of the Sonne of God workes a quicke sence in the hearts of those that heare it that the outward voyce doth not and this followes the former Let knowledge be particular it workes quicke sence Heb. 4.11 it is called lively in operation now life consists in quicknesse and motion the voyce of Christ speaking effectually breeds quicknesse Sola individua agunt et sentiunt A knife in generall cuts nothing the particular knife cuts To know in generall you are sinners have corrupt natures offend in many things workes nothing it is the reflection on the particular lives that workes this makes men tremble Act. 2. Peter having told the Iewes that they had crucified Christ that pricked them at the heart As of sinnes so is it of comforts particular comforts worke If one can say I am thus and thus then comfort followes so particular threatnings make men sensible When God said to Adam Hast thou not eaten of the tree whereof I said thou shouldest not eate this made him feare The word doth breed a quicke sence they who have not this true voyce sounding to them Esay 6.9 in hearing they doe not heare and seeing they doe not see their hearts are fat their eares heavy and their eyes shut Rom. 11.8 God hath given them the spirit of slumber that is when as men heare this voyce in a common manner they are as a man in a slumber it stirres them not their hearts are fat that is they are sencelesse for fat is without sence The property of them that heare in an ineffectuall manner is this they have a spirit of slumber they are as one hearing a tale when as his mind is other where If the things propounded were naturall they would heare them well enough but they are spirituall therefore they are dull of hearing them Thirdly which followeth the second those that heare the voyce of the Sonne of God have experimentall knowledge the other is but speculative 1. Cor. 2.6.9 Wee preach wisedome to those that are perfect such wisedome as eye hath not seene eare hath not heard neither hath it entred into the heart of man but God reveileth it to
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 experimental knowledge which others have not This experimentall 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 with 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. 5.49 wee know that we 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 we have seene with our eyes that which wee have looked upon and our hands have handled of the words of life declare 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 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 hence 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 word 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 that preach the Gospel of peace that is they see such 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 they 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 otherwise Luk. 2.35 When Christ shall come the hearts of many shall be opened to approve or disapprove him therefore he is the fall and rising of many so when he came some said he was a good man others that he was a divell 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 joy in the holy Ghost Ier. 23.29 comparing the word of true and false Prophets together My word is as fire saith God and as the hammer that breaketh the stone it is the powerfull word of 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 those holy affections Holy affections in the Scripture are ascribed to this knowledge every where where men heare they know aright 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 in you Felix did tremble at the Word so the second ground received the Word with joy but not with holy joy But how shall we distinguish them I answer that if your joy bee holy joy afflictions will not put it out if your joy bee carnall joy persecution puts it out but joy in the holy Ghost is not put out 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 eares heavy and shut their eyes least they see with their eyes and heare with their eares and understand with their hearts and convert and bee healed that is Let them have such a common knowledge as civill men and hypocrites have and no more least seeing aright they understand with their hearts and be converted and they bee healed Seeing with their eyes is meant seeing with this knowledge which if they see with their hearts will bee wrought on their hearts being wrought on they are converted then they are healed This followes on the other Let the affections be stirred they are the immediate principles of action what one affâ—cts hee doth these are tyed all on one string flashy affections flashy actions Ioh. 6.45 They shall all bee taught of God every man therefore that hath heard and learned of the Father commeth to mee that is every one that heareth this true voyce of the Sonne of God comes to mee that is they breed actions whereby they come to me See if your knowledge bee operative Iam. 1.22 distinguishing of hearers he saith
there are degrees First in the death of guilt if you have had more meanes the guilt is greater if you make no use of them The Gentiles they shall onely be condemned for breaking the Law of nature because they knew no other Law The Iewes they shall be condemned for sinning against the Law of nature and the Law of Moyses they had a double Law and shall be condemned for the breach of it Christians having a treble Law the Gospel the Law of nature the morrall Law shall be condemned for all three and among all Christians such as have had more meanes and better education the greater shall their punishment be Secondly in the death opposite to the life of sanctification there are degrees Now yee must know that there are no degrees in the privative part of death but they are onely in the positive The lowest step in this second death is to have enmity to the waies of God being fighters against God enemies to the Saints this is the lowest step The second degree is when as men are not so active that way but yet are dead in pleasures Ambition covetousnesse the like There is a generation of men which trouble not themselves to oppose God the Saints but give themselves to pleasures and like those Widowes 1 Tim. 5.6 are dead in pleasures while they are alive The last step in this death is the death of Civility Civill men come nearer the Saints of God than others they come within a step or two of heaven and yet are shut out they are not farre from the kingdome of Heaven as Christ said to the yong man yet they misse of it as well as others Thirdly for the death that is opposite to the life of ioy the degrees of it are more sensible Some have legall terrors the beginnings of eternall death others have peace of conscience and joy in the holy Ghost the beginning of eternall life And thus much for the degrees of these deaths Now hearing that all are dead in trespasses and sinnes yee may obiect If wee are dead why doe you preach unto us If we bee dead we understand not wee moove not wee are not capable of what you say To this I answer First there is a great difference betweene this spirituall death and naturall death For first those who are naturally dead understand nothing at all but in those who are spiritually dead there is a life of understanding by which they themselves may know that they are dead men who are naturally dead cannot know they are dead Secondly those who are spiritually dead may understand the wayes of life though they relish them not yet they may heare and receive them which those who are naturally dead cannot doe Thirdly those who are spiritually dead may come to the meanes to the poole in w c the Spirit breaths the breath of life whereas naturally dead men cannot come to the meanes of life Secondly I answer that though ye are dead yet hearing may breed life the word can doe it There was an end why Christ spake to Lazarus that was dead Lazarus come forth because his word wrought life therefore though ye are dead yet because the word can worke life in you our preaching is not in vaine Lastly this death is a voluntary death Men who are naturally dead cannot put life into themselves no more can those who are spiritually dead when they have made themselves dead Men dye this death in a free manner I cannot better expresse it than by this similitude A man that is about to commit the act of murther or treason his friends perswade him not to doe it for if hee doth he is but a dead man yet notwithstanding he will doe it we say of such a one that hee is a dead man willingly So wee tell men if they doe thus and thus that they goe downe to the Chambers of death yet they will doe it Hence is that Ezek. 18.31 Why will yee dye O yee house of Israel implying that this spiritual death in sinne is a voluntary death But yee will obiect Men are not quite dead there are some reliques of Gods Image still left in them how are they then dead To this I answer that there is a double Image of God first a naturall standing in the natural frame of the soule as to be immortal immateriall So there is understanding will and reason and some sparks of life left in us as the remainder of a stately building that is ruinated but yet there are no sparkes of the living Image left in us the spirituall Image of God consisting in holinesse and true righteousnes remaines not The Papists indeed deny it but how will they answer the rule of the Fathers that Supernaturalia dona sunt penitus ablata naturalia quassata that supernaturall gifts are utterly taken away no sparkes of them remaine But it will be objected that though men by nature have nothing left yet there is now an universall ability and grace an universall sufficiency given unto them To this I answer that that which they call universall grace is the same thing that nature is but they put another tearme upon it it is found in nature and is common wherever it is therefore it cannot bee grace For in grace there is always someting that is peculiar Secondly if there should be an universall grace the Saints would be no more beholding to God than other men if God give all alike to all it should not bee God but themselves that put the difference Thirdly if there were that generall sufficiency it would take away all election there might then be prescience but no election no predestination to death or life Fourthly if there were a generall grace what is the reason that Paul made it such matter of difficulty to answer that question of election Rom. 9. If Aristotle and other heathen if every one have such a generall sufficiency Paul would not have made such a scrupulous answer and have cryed out of the depth Thirdly there is not that universall ability because that which is borne of the flesh is flesh and that which is borne of the Spirit is Spirit wee are borne of the flesh and cannot therefore have this spirituall sufficiency But yet there are some spirituall gifts in men I answer that we cannot have these spirituall gifts if we are not borne of the Spirit that which is borne of the flesh is flesh Not Bellarmine himselfe nor no man else will say that all are borne of the Spirit Iohn 15.2 Every branch in me not bearing fruite he taketh away and it is cast out and withered that is as the branch not being in the root bringeth forth no fruite so men as long as they are not ingrafted into Christ bring forth no buds no fruite they may heare the word but they cannot make use of it they cannot doe it without the Spirit and that is free it breatheth where it
sinne as death as one that is to be executed forthwith apprehends death so must you apprehend sinne then it is a signe that there is life within you Secondly are yee made alive againe Is there such a change in you as if yee were other creatures as if yee lived an other life Where this life is it works an alteration and a change gives us another being makes us to bee no more the same men whoever is in Christ is a new creature it workes a generall change from death to life it makes all our actions to be rigorous like the actions of living men Old â—hings passe away all things become new it makes men leade a new life If old aquaintance â—nd lustes would draw us away we answer â—hat we are dead that we live no moe to these â—hat now we have not our owne wills Christ â—ives in us and workes in us Gal. 2.20 It is not that live but Christ lives in me The same mind â—ill be in us that was in Christ Iesus Phil. 2.5 â—ow if ye desire to know whether Christ live â—n you or no or whether you are in an estate â—f death you must see whether you have these â—wo things which are in every one in whom â—hrist liveth first see whether you live to him â—e died that we should not live to our selves but him alone In morall things the end and prinâ—â—ple are all one Before Christ lived in you 〈◊〉 you did was from your selves ye were your â—wne principle and end but Christ living in â—â—u there is another end ye eye Christ ye â—â—oke to him all that ye doe is done in sinceriâ—â— it is done for him and from him But how can Christ bee the end of our calâ—â—â—gs eating drinking and recreations I answer that of every action Christ must be â—â—e end yee must doe as a man in a journey â—â—ough every 〈◊〉 treaâ—es he thinkes not of 〈◊〉 journeys end yet the generall ayme of 〈…〉 must be for that â—nd and that causeth every step so in all yee doe the generaâ— end must be Christ. Secondly if Christ live in you your hearâ— cleave to him as to the Principle of life the child to the dug or the element to its natâ—rall place What ever our life is wee cleave it Some place their life in their credit take â—way it and they dye others in riches take â—way them and they perish What ever is yoâ—â— god if it be taken away you perish Therforâ— Iohn 6.68 when Christ demaunds of the twelâ—â— whether they would likewise goe away Petâ—â— makes this answer Lord whither shall we gâ—â— thou hast the words of eternall life Thirdly ye may know what life ye live the food that feeds it Oyle feeds the Lamp fuell the fire If your life be fed with the dutiâ— of obedience then ye live If yee keepe 〈◊〉 Commandements yee shall live in them saiâ—â— Christ you shall live in them as in your prâ—per element as the Fish in the water eveâ—â— motion out of it is to death There are twâ— sorts of men to whom this triall doth bâ—long The first are those who have a name they lâ—â—â— and yet are dead like the Church of Sardis Râ—â—â— 3.1 The second to whom this belongeth are thâ—â— who are dead indeed The first of these are like the Angels tâ—â—â— take bodies and doe actions they are not tâ—â—â— living men though they appeare to be Now the signes that Characterise these dead men from those that are truly living are five taken from the signes of the fained life in the Spirits that have true bodies but onely in appearing whereby they are distinguished from bodies that truly live First Angels that take Assumed bodies eate and drinke and are not nourished as the Angels that came to Lot and Abraham and had created bodies So these dead men doe all the actions that living men doe they heare they pray they read but they turne it not into flesh and blood because there is no life in them they are not the stronger for hearing or any thing they doe they thrive not as those that have the Boulimia they eate and drinke not because there is an Atrophy in their bodies Wee preach to men yet they are the same this yeare they were the last they have a name to live and yet they live not they turne not the meanes to flesh and nourishment it is a signe of a living man that he growes That which is said of a good will that it makes use of every thing may be said of grace It turnes all the passages of Gods providence into nourishment stormes as well as faire gales helpe a living man to the haven Affliction prosperity all put him on and helpe him forwards Take one not having this life doe what yee will hee thrives not as an unthrift put him to what trade yee will he thrives not hee is still on the losing hand so these men prosperity adversity helpe them not put any thing to a dead man to doe he doth it not so these men the Word and Sacrament helpes them not because they are dead Secondly the motions of the Spirits that take Assumed bodies is not from any inward principall not from the motion of life within so the actions of men that are not alive are not from the principles of life they are not vitall motions but as in other actions the Wheeles goe as long as the spring is up that moves them so the actions of men that are dead as long as the springs are up the influence continues they move When they are sick and apprehend death then they will doe many things but these being gone their goodnesse is ended whilst they deepely apprehend some accident they will be good that being gone and forgotten their goodnesse ends Many whiles they have good acquaintance and are in good company will be good but when they are gone their goodnesse ceaseth These men have golden outsides they seeme to have the Kings stamp upon their actions yet they are but counterfaite they pay God in counterfaite Coyne not in currant mony their actions have a forme of religion but yet the power is wanting all they doe is but a meere formality their Prayers their Sabath keeping are but in shew those actions and duties that have most power and life in them they doe least of all relish they tast them not because they have no life in them In generall all the actions that men wanting life doe they are but dead works they may bee deceived with them for a time but when death comes they shall finde them to be but dead Remigius a judge of Laurence tels this story that the Divell in those parts did use to give money to Witches which did appeare to bee good coyne seemed to be currant money at first but being laid up a while it then appeared to be nothing but dryed leaves so the Divell deceives men now hee makes them to do outward actions which have a
the same kind as every creature doth Sheepe with Sheepe Lyons with Lyons Doves with Doves so living men will converse with living men Not loving the brethren wee are in a state of death every creature must have an element to live in a new life must have a new element evill men out of their companies are as Fish out of the water every life hath a tast appetite a new life hath a new tast and judgement Pro. 29.27 an unjust man is an abomination to the just he that is upright in the way is an abomination to the wicked that is one hates the things that the other loves he that is alive the things which before he loved he now hates he abhors the things that evill men delight in That which is a dogs meate is a sheepes poyson as the proverb it so that which wicked men delight in is as odious as poyson to the just To judge this life by see what your company and delights are nothing can bee lesse dissembled than company In his company man doth speake out of the abundance of the heart he then bewrayes himselfe what he is there is no dead man nor living man but hee is inward with the like no signe so much poynted at in the Scripture as this yee are translated from death to life if yee love the brethren 1 Ioh. 3.14 and Ioh. 13.35 By this shall all men know that yee are my disciples if yee love one another this rule will not deceive you Secondly yee may know whether yee live this life if yee contend for it that life which a man lives for it he will contend he will let any thing goe rather than it If yee live this life of grace yee will maintaine it and yee can doe no otherwise 1 Iohn 3.9 Hee that is borne of God cannot sinne to be borne of God is to leade a new life he that lives a new life admits not the things which tend to the destruction of it Compare this with the 1. Pet. 2.11 abstaine from fleshly lusts which fight against the soule hee that is borne of God sinnes not that is hee yeelds not to sinne with his good will but struggles against it as one in health strives against sickenesse resistes the disease and maintaines a warre against it But yet the best are foyled T is true yet they strive they never yeeld they maintaine a warre and this they doe not onely by discourse but there is a naturall instinct that puts them forwards they may be cast backe yet they returne againe they may have a sicknesse that takes away sence they may swound and be astonished for a time yet after they contend for life every evill man contends for his life he leads his life in some lust from which if he be drawne hee returnes againe as a thing that is lifted from the earth will fall downe to it againe hee reckons the wayes of God hard and opposite to him the wisedome of the Spirit is enmity to the flesh neyther can it be subject to the Law of God Rom. 8. it cannot but resists it Every creature labours to maintaine its being so evill men continuing in sinne strive naturally against all that would bring them out of this life of sinne so the Saints they live a life of grace and labour to maintaine it Iohn 6.68 Christ asking his Disciples whether they also would goe away Peter made this answer Lord whither shall we goe thou hast the words of eternall life that is whiles we conceive thee to be the principle and fountaine of this life wee cannot depart from thee The Saints wil let go friends and life and all for this life Count therefore of others and judge of your selves by contesting for this life strive to maintaine it let all goe rather than it Thirdly yee may know whether yee have this life in you or not by the fruits of it as the tree is knowne by its fruites If the word turne the stocke into its owne nature ye know it by the fruites Gal. 5.25 If yee live in the Spirit yee will also walke in the Spirit that is if yee professe your selves holy men shew it by walking in the Spirit holy men will bee doing that which is good This is the surest triall our workes will not deceive us other things which consist in imagination may 1 Ioh. 3.10 In this the children of God are manifest and the children of the Divill who doth not righteousnesse is not of God he that is of God doth not unrighteousnesse Consider then what your walke and your actions are and by them yee shall know this life But how shall wee know whether we walke in the Spirit or no I answer first that there are many by-walkes and if yee walke but in one of them yee walke in the flesh and not in the Spirit Iam. 1.26 If any man seeme to be religious and bridleth not his tongue but deceiveth his owne heart this mans religion is vaine that is hee that makes this sinne his trade and walkes ordinarily in it his religion is vaine Secondly yee may know it by the guides yee follow Evill men they follow three guides Ephe. 2.3 they follow first the world secondly the Divill thirdly the flesh Holy men have three contrary guides first the renewed part within secondly the holy Ghost thirdly the course of the Saints Go yee the broad way oportet Sanctos vadere per diverticula the Saints doe not so follow yee the streame fulfill yee the will of the flesh or of the Spirit what are your actions Ephe. 4.17 I charge you that you hence forth walke not as the Gentiles do in the vanity of their minds that is holy men may have vanity in their minds yet they walke not in it as others doe evill men may have holy thoughts yet they walke in the vanity of their minds and albeit that evill men walke not in all the wayes of sin yet they are dead there is but one way to hit the marke but there are a thousand by-wayes a holy man may stumble in the wayes of God and have some foyles but he leads not his life in sinne he strives against it hee that leades his life in any knowne sinne not resisting it and will doe it and not crosse himselfe in it is dead his religion is vaine But what actions are there that holy men doe but that wicked men and others doe them I answer that there is no good actions wee doe but they may bee dead workes as men may pray keepe the Sabbaths and yet they may bee but dead workes they may doe them for a shew yet they are dead A shaddow hath all the liniaments of a body yet it wants life so the workes of hypocrites they want life consider therefore whether your workes are living workes you may know it by these three signes First if they proceed from the fountaine of life they are not dead workes compare Gal.
thinkes and beleeves that the wayes of sinne are evill and that they are evill to him When God doth convince us that such a thing is evill and that it is evill to us then wee live and not before A man having a businesse to doe if all bee done but one thing this one thing crosseth all the rest but that being done our businesse is brought to passe so in this life a man having many offers of grace which doe not fully perswade him this is not enough if Gods helpe bee absent but when once hee speakes he doth fully convince and perswade us and makes us to continew As Sathan hahaving leave never gives over vexing man so the Spirit keepes us in good things where there is this life there the Spirit dwels But after what manner is this effectuall perswasion done I answer when as God gives an eare and speakes a voyce for it to heare he that hath an eare to heare saith Christ let him heare Wee then heare when as there is a disposition wrought within us when as we preach there are many that have hard hearts and nothing for to soften them therefore the words falls from them as raine from a stone but if there be a man that God will chuse he fits his heart and so hee is perswaded This is called the opening of the understanding Luke 24.45 hee opened their understanding that they might understand the Scriptures when wee speake to men we sow as it were upon fallow ground which will beare no Corne unlesse God plow it Those that saw the miracles of the Loaves esteemed them not because their hearts were hardned Ephe. 4.18 They are alienated from the life of God thorow the ignorance that is in them because of the blindnesse of their hearts that is they are not sensible of sinne and death the word or the threatnings when God takes away this hardnesse they are fit to harken then comes light the beginning of life which is the informing of the understanding to judge righteous judgement Those who have the life of Christ if hee speakes it quickens them It is the inward voyce that quickens seeke therefore to God earnestly that Christ would speake to your hearts yee heare and are not quickned because he speakes not And thus much for this second point that all in Christ are in a state of life We come now to the third point that may bee noted out of these words and it is this That the voyce of the Sonne of God is the onely meanes to translate men from death to life Men before are dead Christ by his voyce makes them living men This voyce is the onely meanes there is no voyce but this that is able for to do it that 's the scope of this Text. This proposition may bee resolved into two parts First nothing else is able Secondly this is able for to doe it As it is said of faith that it justifies and nothing else but it can justify so may it be said of this voyce that nothing else can translate men from death to life and this can doe it To translate from death to life is nothing else but effectually to perswade and change the heart now nothing else can thus perswade and alter the heart but this voyce of the Sonne of God God himselfe frames the heart it is as a curious framed locke none can picke it but hee that knowes the turning of it God onely fits the perswasions and turnings mens perswasions are as one that will unlocke a locke with a wrong key God onely can perswade Iapheth to dwell in the Tents of Shem I cannot doe it Esay 57.19 I create the fruite of the lippes that is I make them to bring comfort I create the fruite of the lippes for peace by my power That this is so you may see by divers reasons First that it is so see it by this we speaking to y e quickest often times they beleeve not but the others do the same sometimes beleeve sometimes not If man were the sole cause the word would have the same effect at all times Secondly this is life and God onely gives life it is as the breathing of life into a clod of earth It requires an almighty power to worke this in those that beleeve Eph. 1.19.20 The same power that raised up Christ from the dead raysed us up it is an almighty action to give this life Thirdly if it were not proper to Christ and his voyce to translate men from death to life hee should lose his chiefest soveraignty hee quickens whom hee will he hath compassion on whom hee will have compassion If men could translate men from death to life then it would not be proper to God to doe it Lastly as nothing else can doe it so the voyce of the Sonne of God is able for to doe it At the first creation all was made by the voyce of God hee saith Let there be light and there was light let him say to any man follow mee and he doth it Matth. 9.9 hee saith to the Publican sitting at the receipt of Custome follow me and hee left all and rose up and followed him Christ speaking to his eare and heart made him to follow him his speech was like the speech of Elias to Elisha hee followed him and could not chuse but doe it Christ speaking wee cannot but follow him But what is this voyce of the Sonne of God that translateth men from death to life I answer it is nothing else but an inward worke of the Spirit by which hee perswades men effectually to turne from darknesse to light and from the power of Sathan to God It must be understood of the effectuall working of the Spirit because who ever doth heare it lives this voyce reneweth and changeth men translating them from death to life Now this effectuall speaking consists in two things First in propounding the object the truth to the heart Secondly in the perswasion of the truth First the Gospel must be laid open to the heart all things necessary to salvation must be manifested to it then there must be light in the heart to apprehend these reasons which are propounded The Scripture propounds things by authority Then the holy Ghost doth kindle light to apprehend them which another doth not Marke how Moyses beginning his booke saith that in the beginning it was thus and thus God did he doth not perswade them by arguments to beleeve it so Iohn begins his Gospel without perswasions In the beginning was the word c. so the Apostles commission was Goe and preach that Christ is Come he that beleeved shall be saved he that beleeves not shall be damned The word of it selfe is sufficient authority when the Gospel it selfe is thus propounded then the holy Ghost kindles light And therefore this life begins when as the Gospel is propounded and light kindled then this life is wrought Now there
forgetfull hearers and for this first recall and repeate what yee have heard when yee are gone Secondly practise it afterwards there is a blessing promised to mindfull hearers there is a curse denounced against those that are forgetfull Ioh. 13.15 If yee know these things happy are yee if you doe them but there is a curse for you if you doe not profit God will make you to heare and will not give you his Spirit Regard to prize the word if yee will not be forgetfull Rom. 1.28 those that did not like to reteine God in their knowledge those that did heare the Word and not regard it God gave them up to a reprobate sence to an Injudiciousnesse to doe those things that were not convenient not being able to profit by it The ancient Fathers much professed the repetition of Sermons and one of them used this similitude A man that comes into a pleasant garden he will not content himselfe with the present sent onely but he will carry some of the flowers home with him So in a cold day a man will not be content to heate himselfe at another mans fire but he will carry some fire home with him to keepe him hot at home So doe yee when yee come to heare the Word carry home some flowers of it with you carry some fire home with you to heate and warme your hearts God regards not flashes and moods and such negligence in performing of holy duties as will not warme their hearts Men are like a Sive in the water it is full whiles it is in the water but being taken out of it it hath nothing it is not the hearing of the Word of God or the doing of it negligently that will profit if yee heare it onely pro forma and negligently it doth then no good but it brings Gods curse upon you Gods curse is on many they grow not in knowledge or grace for want of diligence wherefore in the 2 Pet. 3.17 the Apostle bids us beware least being led away with the error of the wicked we fall from our owne stedfastnesse to prevent this grow in grace and for this purpose grow in knowledge for then yee grow in grace The fift meanes to heare profitably is to prize the Word and the voyce of Christ speaking to the heart pray earnestly for it that yee may seeke it earnestly at Gods hands beseech him to speake to your hearts your hearing is nothing without this it is the great sheapheard of the flocke that must feede you It is his Spirit that must teach you Therefore when as you come to heare pray earnestly to God to speake unto you by his Spirit It is the Spirit that quickneth Ioh. 6.63 the Word is spirituall and wee are carnall therefore wee must pray for the Spirit to helpe us for to heare the Spirit is not bestowed without prayer Actes 1.14.15 God promised to give his Spirit to his Apostles yet they continued long in prayers ere he gave it them Luk. 11.13 God gives not his Spirit but to such as aske it to such as continue praying asking and knocking David prayes to God to open his eyes that he might see the wonders of his Law Men may heare the Word yet God opens not their eyes without seeking to him God speakes unto you by his Ministers Paul and Apollos are yours wee are the Ministers of God for your sakes for your service if God open the dore of utterance it is not for our sakes but yours that you might seeke the Wâ—ord at our mouthes and beleeve Acts 14.1 a 〈◊〉 company of Iewes and Gentiles beleeved by hâ—â—â—ing the Word preached and receiving of it The world receives not the Spirit because they seeke it not Iohn 14.17 We in preaching can doe nothing it is the Spirit that must doe it 2 Cor. 3.18 wee can shew you the Image of God but it is nothing to you if yee be not transformed into the same image from glory to glory and it is the Spirit that must thus transforme you Conclude therefore with God in prayer let not him deny you one word from him is more then a thousand from us God fastning his Word upon your hearts it changeth you without him we preach in vayne The sixt meanes to heare profitably is to come with vacuity of minde free from all things that hinder else we sow but amongst thornes Ier. 4.4 we speak to men prepossessed the seed fals on fallow ground we speake to men whose hearts are full of lust they have a noyse of businesse within them and so they heare us not because their hearts are fore possessed The arrowes head being in the wound it is in vaine to lay plaisters upon it therefore Iam. 1.24 when as wee came to heare the Word we are commanded to lay aside all superfluity of naughtinesse and to receive with meeknesse the ingrafted word which is able to save our soules Doe in hearing the Word as men doe in grafting cut off all superfluous branches come with empty minds attend to the matters of grace Men who have full stomacks God feeds not He feeds the hungry others are sent empty away they are alwayes hearing but never profiting I should speake now to Ministers and people to Ministers that they speake in the voyce of Christ that they speake as he did not in wisedome of words but in the evidence of the Spirit To the people that they must heare them by whom Christ speakes those who have livings to bestow ought to bestow them on such as speake the words of Christ they that want his voyce ought to procure such Now if ye will not be at cost for a good Minister it is a signe you loâ—e your profit above Christ. Those that dwell where Christs voyce is not let them remove for they sit in darkenesse and in the shaddow of death Esay 9.2 If your dwelling be pleasant if you have bitter waters or no waters at all you will remove Have not your dwellings then where the water of life is not If the voyce of Christ be the onely meanes to beget life let men come to it It is a great fault men come not to this voyce hee thaâ— came not to the Sacrament must be cut off What shall be done to him that comes not to the Word Want of the Word preached is a great misery therefore David complaineth much of his case when he was not able to come to the Word O that I am constrained to dwel in Mesech and to have my habitation amongst the tents of Keder The daily sacrifice being taken away it was the greatest desolation that could be and can men live there with comfort where the Word is wanting Is it a duty to come to heare the Word or it is Arbitrary to come or not to come if it be arbitrary then yee performe but a will-worship when yee heare it if a duty then yee must heare it constantly and enquire where it is to be had But you have excuses To this I answer see how yee can excuse your selves to God How angry was Christ with those that came not to the marriage that is principally meant of comming to heare the Gospell It is a despysing of God and his ordinances not to come it is a contempt which brings sorth a curse which brings a judgement that is like the sinne Those that despise you despise me saith Christ the word is the power of God to salvation there is no salvation without faith and there is no faith but by hearing Faith comes by hearing He that heares not you heares not me saith Christ. Therefore if you heare not this voyce of the Sonne of God take heed lest he heare not you at last FINIS Doct. 1. Ob. Answ. The kinds of Spirituall death The Symptomes of true death Ob. Answ. Ob. Answ. The degrees of Spirituall death Object Answ. 1. Answ. 2. Ob. Ans. Ob. Ans. Ob. Answ. Ob. Ans. Ob. An. Ob. Answ. Vse 1. Quest. Answ. The characters of those that are spiritually dead Quest. Ans. The markes and signes of those who are spiritually dead Object Answ. Objest Answ. Object Ans. Vse 2. Vse 3. Vse 4. * The Sacrament is administred twice every Terme and sometimes thrice Doct. 2. Quest. Ans. Quest. Answ. Esay 53. Quest. Answ. Object Ans. Vse Vse 2. Quest. Answer Vse 3. Signes of spirituall life Object Answ. Object Answ. Object Answ. Object Answ. Luke 15.13 to 20. Iohn 3.7.8 The meanes to get this spirituall life Object Answ. Object Answ. Object Answ. Object 3. Answ. Object 1 Cor. 15 45. to 50. Ioh. 1.16.17 Iohn 15.1 2 3 4. 1 Sam. 10.10 11 12. Heb. 13.20 Ioh 11.43.44 Quest. Answ. Matth. 11.15 Doct. 3. Gen. 9.27 Reasons of the point Ioh. 5.21 Rom. 9.15 Gen. 1.3 1 King 19 19.20 Quest. Ans. Gen. 1.1 Ioh. 1.1 Mark 16.15.16 Gen. 5.24 Ioh. 10. â— Gen. 3. Object Answ. Object Answ. Vse 1. Iohn 10.3.4 2 Cor. 4.3.4 Act. 17.30 The means how to heare profitablie Object Answ. Ob. Aâ—s