divine mysteries hee is able to see all things and if he be not hee may both bee deceived and deceive Lastly where God intends to give the end he alwaies gives the meanes to effect and bring that end to passe but he giues not to the Church the meanes of infallibilitie as perfect knowledge of the truth sincere loue of it right ordered zeale for it hee takes not alwaies from them those sinnefull lusts which breed errings from the faith and often thrust and impell men into errour How oft have generall Councels beene distracted into factions leavened with malice puft up with pride c and shall we say when their hearts and mindes are thus corrupted that their tongues are notwithstanding infallibly ouer-ruled to poure forth nothing else but oracles To say that at that instant there fals a spirit upon them to guide them with immediate revelation is to approve the fanaticall fancies of the Anabaptists which they take on them to abhorre which notwithstanding if anie doe affirme as some have beene bold to doe they must consider that the Prophets which were guided by such spirits and had the truth inspired by visions and immediat revelations did never argue discusse or reason of the things they spake and wrote but only did declare and manifest what was revealed but in generall Councels the truth is bolted out by reasonings to and fro the conclusions many times disputed of and strongly argued on both sides now where the premisses are onely probable the conclusion cannot bee infallible for they are the cause of the conclusion and there cannot be more in the effect than was formerly in the cause This is sufficient to evince that though generall Councels doe not at all times defacto erre for wee all acknowledge the great benefit of the foure first generall Councels yet to say that de possibili they cannot is vtterly vntrue Christ hath promised Iohn 16. 13. to send his Spirit which should lead them into all truth and Matth. 28. 20. to be with them to the end of the world These places must needes bee understood primarily of the Apostles themselues who onely were infallibly led into every truth and but secondarily of their successors that is so farre as they insist in their steps and doctrine for if that were the sense that Bellarmine Stapleton and other popish writers give namely that the promise is indifferently made to their successors as well as to themselves then particular Bishops and Ministers should be infallible judges of truth falshood so all controverfies in the Church would presently have an end so as never to spring againe If they say it s not to beunderstood of them taken single apart but as met together assembled in a Synode I answer there is not the least intimation of this distinction in those places but the place for such a promise is Matth. 18. 20. Where two or three are gathered together in my name there am I in the midst of them But this place is to bee understood of the least meetings of true Christians in the name of Christ as well as of the largest Councels and so the smallest companie or convention should bee capable of this promise of infallibilitie as well as the most general and ample Councell But they farther object If there should not be a visible external unerring judge to which at all times those might resort for resolution that are not themselues able to wade through the depth of diuinity-controuersies there would be no end of wrangling and disputing nor any certaine meanes to finde the truth in matters questioned Though there bee no infallible visible humane iudge yet there is an invisible in fallible judge and that is the holy Ghost speaking in the scriptures which are therefore called the word of God And this judge in many respects is better and fitter than anie other First this may be easily had is alwaies readie and at hand to which men of all sorts may soone repaire the other ambulatory to many inaccessible and to all difficult to bee obtained Secondly the sentence of this judge is certaine and inflexible not subiect to errour but the others mutable like a leaden rule that may bee bended to and fro for in men affections haue their place which is the reason that among men there are Lawes because the Law is not capable of affections but the Lawyer is Thirdly this judge is better knowne and may sooner bee agreed upon by all for bee it granted that the true Church is a judge infallible yet it may be sooner known which is the true Scripture than which is the true Church there beeing more pretenders to the one than to the other While the Church is militant upon the earth God hath not said there should bee any such end of controuersies as these men dreame of but rather he hath said the contrarie 1. Cor. 11. 19. There must bee heresies in the Church that those may perish who receiue not the loue of the truth to bee saued and that those which are approued might be knowne If there were anie such meanes by God appointed in his Church to determine controversies infallibly yer a generall Councell though in his place to be respected is not likely to bee it for is it like God would appoint a meanes for ending controuersies in his Church that for at least three hundred yeares that is till the time of Constantine the great could not be had and though he and others his successours while the Empire was undivided might easily assemble Councels yet when the Empire fell into many subdiuisions and the parts thereof were gouerned by seuerall Kings of different religions as now they be it is impossible the Church should haue the benefit of them What is the vse then and benefit of generall Councels if they could be obtained They are the best meanes to finde out Truth for manie candles give more light and manie eyes see more than one and in the multitude of Counsellors there is health and as they are the best meanes to finde it so from them it hath no small authoritie yet notwithstanding they may erre in necessary and fundamentall points as the Councell of Ariminum and Seleucia where there were as manie more Bishops as at the first Nicene Councell and therefore held in two Cities because no one was able to containe them yet erred in a fundamentall point decreeing for Arrius heresie against the Deity of Christ. The second Councell at Ephesus did the like and so ten Councels at Tyrus Ierusalem Philadelphia Ariminum Seleucia Constantinople Alexandria c. so the second Councell at Nice set up Images and commanded them to bee worshipped which in the second Councell of Constantinople immediately before were utterly condemned More instances might easily bee given but these suffice to warrant this conclusion That a generall Councell may erre in fundamentall points For though the universall Church of Christ taken for his
must beleeve it And this is the first vse that wee are to make of this to beleeve that there is such a life Secondly if hee that hath not this life is not in Christ why then my beloved it concernes us to see that wee have the fruits and effects of this spirituall life in us that that change bee wrought in us that wee spake of that we have those motions and those actions that proceede from an inward principle of life that wee have that attractive disposition and that expulsive disposition which may empty our hearts of all known sinne which is also an effect of this life And this further we must chiefly look to that we love the brethren which for ought I see the holy Ghost points at above all other signs of this spiritual life you have it 1 Ioh. 3. 14. We know by this that we are passed frō death to life because we love the brethren You know a dead member hath no sympathie with the rest but a living member hath a fellow feeling yea a quicke and exquisite sense within when anie of the members are pained or hazzarded Therefore let us labour to find this character of life in our selves by being affected to our neighbours and brethren the Churches abroad by having bowels of cōpassion in us to melt over their condition to desire their safty as our own For why should we not are they not the same Church of God as we are are they not bought with the same price are they not as dear to God and certainly if we shew love to any Church because it is a Church we would do it to one as well as to another Again we have reason to commiserate them for our owne sakes For we cannot stand alone and God hath so ordered it in his providence Luke 6. 38. that looke what measure we mete to others in their distresse men shal measure the same to us in our necessitie and how soone the fire may take here also we know not But this you shall finde in the prophefie of Ieremiah when the nations dranke of the cup of Gods wrath we see there the cup went round everie nation dranke of it some more some lesse But if men doe not doe it yet certainely God will recompence us with good if we doe it with ill if wee omit it For though he seeme angrie with his Churches for a time as David was with Absalom yet as Ioab never did David so acceptable a turne in all his life as when he sought to bring home Absalom his banished sonne though hee were angrie with him because his inward affection was toward him all the while so wee cannot doe God a more acceptable turne than to helpe his Churches though for the present they seeme to bee under the cloud of his anger And doubtlesse the Lord would take it exceeding ill if we should neglect our duety to them as I hope we doe not and shall not as you see Iud. 5. 23. We see there how the Lord is affected in such a case as this Curse ye Meroz saith the Angel of the Lord yea curse the inhabitants of Meroz bitterly because they came not to helpe the Lord to helpe the Lord against the mighty Marke hee doth not say because they did them any wrong but because they came not out but sate still and you know the rule that hee that keepes not off an iniurie when he may he doth it Againe marke the ground why they came not out because it was to helpe the Lord against the mightie When the enemies were mightie they had respect to their owne safetie and sate still and that phrase is to bee observed chiefly they came not to helpe the Lord it was not to helpe the Lord but to helpe the Churches at that time and yet the Lord takes it as done to himselfe But now on the other side as the Lord would take it ill if wee doe it not so certainely if we doe it he will take it exceeding well at our hands This worke hath meate in the mouth of it it brings a sure reward Even as the Arke when it was harboured by Obed-Edom and others it brought a blessing to them so certainly the Church brings a blessing to those that defend it whereas on the other side when the Arke was violate and ill used by the Philistines the men of Bethshemesh you know how many thousands were slaine for it Whence I gather If God would doe so much for that which had but a typical holinesse that was but a dead Temple where he dwelt but for a time what will he doe if his living Temple be destroied For the people of God are his living Temple Ier. 2. 3. it is said Israel is a hallowed thing to the Lord my first fruits and therefore hee that devours it shall offend and evill shall come to him saith the Lord. And therefore in helping the Church of God from being devoured by strangers wee helpea hallowed people for wee see the Lord reckoned Israel so though they were subject to manie failings Let this therefore stirre us up to doe it with all diligence We may fall out and in at home and the vicessitude of fair weather and foule within our owne hemisphere may passe away and blow over as I hope it will and I pray God it may yet in the meane time if any of the Churches shall be swallowed up you know that is a thing that cannot be recalled Therefore let us resolve to doe our best and to doe it in time And this I will be bold to say for our encouragement they are the Churches of God and there is a God in heaven that tendreth them and hee is a God that delights to bee seene in the mounts even when things are past hope and though their enemies bee exceeding great and mightie yet when they goe about to oppose the Church they are as a heape of straw that goes about to oppresse a cole of fire that will consume them or as one that devoures a cup of poison that will proove his death or as one that goes about to overthrow a great stone that fals backe againe and bruiseth him to powder they are all the Scriptures expressions as you shall finde Zach. 12. So I say the Lord will deale with the enemies of his Churehes and will preserve them therefore let this hope encourage us to doe it the rather For your Maiestie wee are perswaded as your profession is so your desires and intentions are most reall and firme and when wee say wee are so perswaded as Paul speakes in another case we speake the truth and lie not for pulpets are not for flatterie but we speake as from God in the sight of God and a message from God may comfort and encourage and confirme you in it For us that are subjects let us be exhorted to doe our parts to contend and wrastle with God by praier and not to let him rest till hee
SERMONS PREACHED BEFORE his MAIESTIE and vpon other speciall occasions Viz. 1 The Pillar and ground of Truth 2 The New Life 3 A sensible demonstration of the Deity 4 Exact Walking 5 Samuels support of sorrowfull Sinners By the late faithfull and worthy Minister of Iesus Christ IOHN PRESTION Dr. in Diuinity Chaplaine in ordinary to his Maiesty Master of Emmanuel College in Cambridge and sometimes Preacher of Lincolnes Inne LONDON Printed for Leonard Greene of Cambridge and are to be sold by Iames Boler at the Signe of the Marigold in Pauls Churchyard 1630. To the Reader THE AVTHOR himselfe being hindred by death from digesting his thoughts into Tractates more accommodate for all mens vse presaged notwithstanding a little before his death that they would be pressed into publike view by one or other which might perhaps bee lesse carefull who that he might preuent hee bequeathed the care of those Sermons that were only preached at Lincolnes Inne to those his worthy friends by whom you see them faithfully set forth who liuing in the City were better conuersant with those that tooke them from his mouth All others whatsoeuer vnto vs who though much more vnworthy and vnable were yet more frequently his Auditors in other places and had reason fully to know his Doctrine manner of life purpose c should therefore bee more guilty of vngratefull negligence if any of those Lamps into which he emptied the golden oile out of himselfe should not by vs be lighted vp to serue the Temple to which vndoubtedly by him they were deuoted Moued therefore with the necessity of our duty their former good example and the successefull entertainment the rest haue found we doe here aduenture into light these fiue short Sermons preached at speciall times and in Auditories of greatest worth and expectation and accordingly composed of more exact materials and closer put together which in him may well be pardoned who in all his other works did bow his more sublime and raised parts to lowest apprehensions Wee haue laboured what we could to discharge the trust by him reposed in vs and desire that others would be pleased to forbeare the putting forth of any thing of his without acquainting some of vs therewith by him deputed for that worke who as soone as may be will be carefull to present thee with what else soeuer we shall think vsefull the Lord grant they may doe as much good as the Author of them did intend T. G. T. B. THE PILLAR AND GROVND Of TRUTH 1. TIM 3. 15. But if I tarry long that thou mayest know how thou oughtest to behave thy selfe in the house of God which is the Church of the living God the pillar and ground of the Truth THere are two maine principles upon which the whole frame of Popery is founded first That the Church of Rome is the onely Catholike Church secondly That the Church cannot erre By which latter principle they have brought on themselves a desperate necessitie never to amend or reforme whatsoever is once decided by the Church These are the principles they first instill into their Novices these are the trains wherewith they seeke to winne men to themselves for when they cannot prove their points in speciall and particular they take them all in grosse and by this one principle Our Church which cannot erre hath so decided it they prove a bundle of them altogether So when they can shew no ground in Scripture for their clouded ungrounded superadded opinions they fasten them and hang them all upon this pinacle of the Church which because it is infallible admits of no examination And whereas truth seekes out no corners desires to see the light and come to triall Poperie delights to hide it selfe in these obscure and uncertaine generalities As for example aske them what ground they have for invocation of Saints worshipping of Images Indulgences superadded Sacraments and a multitude of superstitious ceremonies their answer is The Church hath so decided and her decrees are all infallible and not to be examined by particular men which are inferiour So that pull but this pillar downe as Sampson did and the whole frame of Poperie with all that stay themselves upon it comes presently tumbling downe Yet because they think it too improbable a course to build all on the naked assertion of the Church which is onely to interprete and not to make the Text therefore they bring in Traditions which they call unwritten verities and make them of equall value and credite with the Text but if you aske them what these unwritten verities are and how they may be knowne from counterfeit they say onely the Church can tell that to whose custodie they were committed and who onely is able to iudge infallibly which are the genuine Traditions and which not And if Scripture at anie time bee brought against any of these points they say it belongs to the Church of Rome to declare what bookes of Scripture are canonicall what translation is authenticall what interpretation must be the sense of Scripture and in effect they will be onely iudged by themselves and whatsoever we say they choke us with these principles Theirs is the only Church and The Church can never erre Now of all places of Scripture whereby they would vindicate to themselves this priviledge this verse that I have read is one of the chiefest but how iustly wee are now to consider Sayes the Apostle to Timothy I have written unto thee that thou mayest know how to behave thy selfe in the house of God as if he should say It is of much moment that the house of God be ordered and kept aright be swept continually and purged because it is the Pillar and Ground of Truth that is the ground and place where truth which is the housholds food is nourished and doth grow into which if falshood creepe their food will soone be poisoned and so not nourish but corrupt not fit them to salvation but destruction so that the Apostle in this verse hath this double scope First to describe the Church by this distinguishing propertie that it is the Pillar and Ground of Truth that is Truth is the signe whereby this house of God is knowne from other houses Secondly he sayes in the house of God c. not in the Church of Ephesus lest anie should conclude as now the Papists would that the truth were so nailed and fastened to anie one particular house or pillar that it could never be taken downe from thence and hanged up in another place which is flat contrarie to the scope of the Apostle in this place who in the beginning of the next chapter shewes evidently that in the later times some should depart from the faith and give heed to seducing spirits and doctrines of Devils forbidding to marry and commanding to abstaine from meats The Papists would make us beleeve that because the truth was once at Rome it is there still Indeed the house and place where once it was they
may still shew perhaps but the inhabitant is now departed and the truth which was the signe is taken downe and hanged up elsewhere in stead whereof these verie errours hang which the Apostle doth foretell to be the signes of Truth 's departure forbidding to marry and commanding to abstaine from meats If they object they forbid not all to marrie I answer no hereticke or people since the beginning of the world did ever doe it nor is it credible that anie ever will for then the world would soone be at an end but they forbid some to marrie at anie time as the Clergie all at sometimes and that not as a precept of conveniencie but necessitie and holinesse The Papists indeed say thatthe Church is so the pillar and ground of truth that there is no truth but what comes from the Church that whatsoever comes from the Church is true infallibly and not subject to errour but this cannot be the Apostles meaning here First there may be truths in other Writers that are not of the Church though the Garden bee the most convenient and ordinarie place and ground of hearbs yet some Violets may be gathered in the Woods and on the high-way side By Truth therefore here is meant divine and sacred truth a plant of Gods owne Garden not growing in the Wildernesse and Wast Besides as some truths may be found without the Church so some errours may be found within the Church though the Garden be the proper ground and place of hearbs yet weedes may also grow there as tares may in the field which notwithstanding is the proper place of wheat Againe when hee saith The Church is the pillar and ground of truth his meaning is that in the Church of God the truth ought alwaies to bee preserued and kept that is those that professe themselues to bee the Church ought to maintaine the truth that is their duetie which they are bound at all times to performe but it 's no good consequence to infer A thing is surely done because some ought to doe it for men doe not alwaies performe their dueties nor discharge the trust that is committed to them Lastly it is to bee marked that the Apostle saith in general tearmes The Church is the pillar and ground of truth not this or that particular people of Ephesus or Corinth or Rome or anie other citie or countrey for the Church may make a progresse from one people to another as now it hath from those famous cities of Asia unto other parts Indeede while the Church continues in a place so long the fundamentall truthes continue but when shee changeth habitation the truth goes with her for these cannot dwell asunder while the Church continued at Rome so long the truth continued but no longer If they object that a pillar is the prop and sustent aculum of that building wherein it is and therefore cannot bee removed to another place unlesse the building be destroyed and perish since then the Church of Rome was once the pillar and ground of truth it is so still I answer the Apostle in this place speaks of a pillar not more architectanico as understanding by it some essentiall and inseparable peece of the building but more forensi for such a post or pillar on which tables and proclamations and such things are wont to hang and from such pillars such things may soone bee separated Such a pillar was this people of Ephesus which stood long after the truth was taken downe and Mahumetanisme hanged up in stead therof And that its thus meant appears by the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ioined with it which signifies a seate or receptacle at all times separable from what is in it And indeed as before I said the Church is the ground of truth as the garden is the ground of herbs which wee know may bee plucked up and planted in another place As therefore that which hangs on the pillar may be plucked down or other things hanged with it as herbes may bee translated from one garden to another or weedes grow with them so that people which are now the Church of God may cease to be so or continuing the Church may bee obnoxious unto errours And that this is the meaning of the place and not that which the Papists hence deduce namely That the Church cannot erre may appeare by these reasons First not to be capable of errour is the inseparable attribute of God himselfe for God and truth are termes conuertible which cannot bee said of any creature because to creatures truth is a rule from which they may decline as the Carpenters hand may from the line that guides it Truth is not of the essence of a creature as it 's of Gods and therefore separable and distinct as the Carpenters line is a thing distinguished from his hand and therefore may be separated his hand may sometimes deuiate and goe awry The decree and will of God is the rule it selfe and from it selfe it cannot deuiate or erre but the creature hath a line of rectitude drawne to it by the Scripture from which though now de facto it doth not swerue yet de possibili it may Esa. 8. 20. To the Law and to the Testimonie if they speake not according to this word it is because they haue no light in them As if one should say to a Pilote Know that in your eye and in your hand there is no inseparable and inbred rule to guide you in your course but here is a compasse for to direct you if you look beside this or neglect this you will fall vpon the rockes and sands so the Lord saith to his Church Know that in you there is no inherent selfe-sufficient light but here is my word to be a lanterne to you if you keepe not your eye on this you may erre quickely and make shipwracke of your faith Secondly where there is ignorance there may bee errour for ignorance is the cause of errour as darkenesse is of stumbling for a man cannot haue a perfect iudgement of things except he haue a perfect knowledge of them now the most learned Bishops that euer were in generall Councels which is the representatiue Church in all mens iudgements least subiect unto errour haue beene ignorant of manie things for euen in humane things whereof we are more capable the wisest men have beene readie to professe that the greatest part of that they knew was the least of that they knew not much more in things divine in which our eyes are like the eyes of battes and owles vnto the brightest sunneshine too weake and too angust to comprehend them therefore their knowledge beeing defective their iudgement likewise must needes be so 1. Cor. 13. 11. Wee know in part saith the Apostle therefore wee prophesie in part Aristotle could say He that looks not round about a thing and sees not all the parts and corners of it can give no certaine judgement of it now who can say in
and Common-wealth It is a true rule when the evill day commeth its time of spending and not of gathering it must be done before it is too late to fetch the oyle when we should use it to go and buy when the Bridegroome commeth therefore they are called foolish Virgins because folly is improvident it stands in the valley and sees not the evil afore it bee upon us wisedome stands upon a hill and descryes the danger and the evils that are afar off before they approach It s certaine give me leave to speake for wee are the watchmen which stand upon the watch-tower and should see more than those that stand below and must give warning that we may deliver our owne soules left your blood be required at our hands I say its certaine that evill is intended against us and will come upon us except something be done to prevent it For there is a covenant betweene God and us and breach of covenant causeth a quarrell the quarrell of God shal not go unrevenged he saith to the Israelites Levit. 26. 25. I will send a sword upon you which shall avenge the quarrell of my covenant As if he should say There is a covenant and you have broke that covenant therefore I have a quarrell and I will send a sword to avenge my quarrell Now the quarrels of God are not rash and passionate as mens are therfore he wil not lay them aside without some true real satisfaction If we will not beleeve his word yet shall we not beleeve his actions hath he not begunne are we infatuate and see nothing doe wee not see the whole bodie of those that professe the truth are besieged round about through Christendome at this time are not present enemies not only stirred up but united together and we dis-joyned to resist them are not our Allies wasted are not many branches of the Church cut off already more in hazzard In a word have not our enterprizes beene blasted and withered under our hands for the most part have not things been long going down the hill and are even now hastening to a period and do not wee say now that such an accident and such a miscarriage of such a businesse and such men are the causes But who is the cause of these causes is it not he without whose providence a Sparrow fals not to the ground are not these crackes to give warning before the fall of the house are not these the gray haires which Hosea speakes of that are here and there upon us and we discerne them not Gray haires you know are a signe of old age and approach unto death And are not all these things arguments enow that God hath begunne with us will he leave his worke in the middle No certainly you shall see what himselfe saith 1. Sam. 3. 12. When I begin I 'le make an end Samuel had threatned fearfull judgments against the house of Eli but because they lived long in peace were not suddenly executed they were ready to think the words of the Prophet were but wind therfore God tels them that it was true he was patiēt long before he begun but notwithstāding when hee began hee would also make an end wherfore I beseech you for our own sakes and for the sake of the Churches let us well and seriously consider this doubtlesse there is somewhat for which God is offended and if there be certainely till that be taken away the Lord will not returne unto us and cause us to prosper in the things we put our hands unto When Iosua saw the people fall before their enemies hee wondred at it and enquired the cause and except that had bin removed though it had beene for many yeares yet he should never have had successe nor brought the children of Israel to the Land of Canaan though God had promised it for Gods promises are as his threatnings to bee understood with a condition But a most remarkable example you shall finde 2. Sam. 21. 1. When there fell out a famine in the daies of David he knew the naturall cause was the drought but hee enquired after the supernaturall cause as wise men should doe as Iacob when hee saw the Angels ascended and descended hee enquired who stood on the top of the ladder and sent them to and fro Ezakiel enquires who stands on the top of the wheele but fooles looke onely who stands on the next staire or step whereas wee should enquire as David what was the cause of the famine and it was answered him it was Saul and his bloudy house because he had broken his oath with the Gibeonites which was done many yeares before I say so wee should doe in all the calamities afflictions and extremities that befall either the Church in generall or any particular person search what the cause is I finde the phrase used in 2. Chron. 12. 7. saith the Lord there I will not at this time poure out my wrath upon Ierusalem by the hands of Shishack where observe that though Shishack was the immediate instrument yet it was not Shishack his wrath Shishack was but the viall through which his wrath was powred out Where you may observe this connexion that when any affliction befalleth a State or Church or a particular person it is because God is agrie and hee is never angrie but for sinne and till sinne bee removed his anger is never laid aside time wears it not out as it doth the anger and passions of men And therefore it is good for us to compound with the Lord and to take up this suite before it come to execution and judgement and not to doe as ill-husbands and prodigals doe that suffer a suite to run on and charges to grow from Terme to Terme lest we be inforced to pay not onely the maine debt but the arrerages also that is the time of that patience and long-suffering of God and not in this world onely but in that which is to come It is apparent that God is about a great worke yea to make a great change in the world except we do as it were hold his hand by seeking and turning unto him and by removing the things that provoke him he doth not lay all these stones and move all these wheeles for nothing yet who knowes what it is he is about till it bee brought forth such a metaphor I finde Prov. 27. 1. Who knowes what a day may bring forth its a metaphor taken from a wombe there is no man knowes what is in the wombe of tomorrow or what evil tomorrow may bring forth Saul little thought that the next day travelled of such a birth as the overthrow of the armies of Israel and the death of himselfe and his sonnes Iob little thought that the next day had in the wombe thereof the fall of the house and the slaying of his children If you observe the Scripture you shall finde that there are certain seasons wherein as the Angell
that is except they proceede from an inward principle of life within they are not good actions they are such as the Lord regards not Now you know there are motions as the motions of clockes and watches that proceede not from life but from art so it is in this matter of religion many good actions may be done many good motions in the waies of godlinesse which yet may not proceede from life from the life of grace but from outward respects to men from feare of hell from feare of judgements in sickenesse from the apprehension of death and calamity in such cases wee may be stirred vp to doe them and then even as the wheeles that are set a going by a spring when the spring is downe you know they cease their motion so commonly it is in these good fits in these good moodes of godlinesse when that which sets them a worke is removed there is an end of it and therefore if you would know whether the workes that you doe bee right or no such as God will accept at the last day consider if they proceede from an inward principle from a principle of life within Secondly you shall know them by their coldnesse for coldnesse you know is a symptome of death These good workes when they are done by a naturall man yet there is no life in them there is no warmth no vivacity and quicknesse in them whereas you know it is said Iam. 5. Praier if it be fervent prevailes much and Rom. 12. Be yee burning in spirit serning the Lord that is all those dueties that have not heate in them that haue not fire in them God regards them not the reason is this because if no heate bee there then is none of his spirit there and then you know our praiers are but the voyce of our owne spirits the workes that we doe are but dead workes because they are but the fruits and effects of dead flesh if there be none of the holy Ghost there Now if there bee no heate there I say there is none of the spirit for the spirit is as fire Whence you know it is that our Sauiour saith I will baptize you with the holy Ghost and with fire that is I will baptize you with the holy Ghost which is as fire And therefore you shall finde that holy men have been usually described by the similitude of fire as Chrysostome saith that Peter was like a man made all of fire walking among stubble and to one that desired to know what kind of man Basil was it is said there was presented in a dreame a pillar of fire with this motto Talis est Basilius Such a one was Basil and old Latimer when he was asked the reason why there was so much preaching and so little practising hee gave this reason Deest ignis fire is wanting the same wee may say in this case there may bee a performance much performance of many good dueties of praier of hearing of receiving the Sacrament of worshipping God c. but consider whether there bee fire consider whether they bee not done without that livelinesse and that fervency that the Spirit of God requires whether they are either done without heate or but halfe baked as Hosea's cake was and if so they be but dead workes whereas true praying in secret betweene God and us it is such as warmes and quickens the heart it is such as brings the heart into a good frame of grace and sets it right before God and right hearing is such as kindles a fire in us that in a great measure burnes up the drosse of sinnefull lusts and corrupt affections So that is the next means the second meanes by which wee may know whether we are alive to righteousnes or dead in sin to consider whether we have any motions and of what kinde those motions and actions are Againe you shall know it by considering what you contend for most for life is sweete and every Creature would maintaine his life and will part with any thing rather than with that So a man that hath this life of grace in him hee will suffer any thing hee will lose his life his goods his libertie and all rather than hee will wound his conscience and violate his inward peace and communion with God because that is as sweet and as deare to him as life whereas another man he contends as much for his lusts for his profit for his credit for his pleasures nay for his sins and will rather suffer the losse of a good conscience will rather suffer any unevennesse in his wayes towards God and men suffer any sinne rather than hee will be prejudiced in these things because in this is his life being dead to Christ and alive to sin Againe such as the food is such is the life If it be the life of sinne that a man lives which the Scripture calls death then the secret thoughts and the inward affections feed on carnall delights eyther past present or to come that is either hee solaceth himselfe with the contemplation of what he hath had or he feeds on that which is present or hee cheares up himselfe with the thoughts and projects of those carnall delights which are future whereas a man that lives the life of grace the contrarie is most acceptable to him for everie life drawes to it selfe that which is most sutable and most agreeable to it that is the food wherewith it is maintained and that wherein it delights Pleasure voluptas being nothing else indeed but the application of that which is convenient and agreeable to us And if you say now But naturall men may occupie themselves in hearing in reading in praying and such like holy exercises I answer that they may and it is well these things are very good and commendable and not to bee omitted but yet there is something must be added for this is not enough except we bee nourished by these dueties and grow by them as you know it is said 1 Peter 2. Desire the sincere milke of the word that you may grow thereby and as your common saying is Shew me not the meat but the man For Christ the great Shepheard of the sheepe is affected in this case as shepheards are wont to be that say not to the sheepe shew me the hay that I have given you but shew me the lac lanam the woole and the milke that is shew me the fruits and the effects of all your hearing and praying for a man may bee conversant in all these dueties and yet for want of life and for want of a digestive facultie within that is not turning them to bloud and spirits hee may not be nourished hee may not grow and be strengthened by them but be as a man in an atrophie that cates verie much and yet is as leane and meager as if he had eate nothing Of such the Scripture saith They have a name to live but are dead And they are alway
learning but never come to the knowledge of the truth that is to the saving knowledge of it But now for the last propertie of life as it is the propertie of every life not only to draw to it selfe things sutable but to expell and oppugne whatsoever is contrary and hurtful to it so he that is a living man in Christ Iesus though hee hath the reliques and the wefts and the remainders of sinne still in him yet he is sicke of them hee fights against them hee resists them continually as health resists sicknesse or as a living fountaine refists the mud that fals into it it workes it out and doth not rest till it bee cleare againe whereas another man works out those good things those good thoughts and motions that are injected and kindled in him for some good moods and good fits they may have I say they reject them and are sick of them and weary of them and of the meanes that should increase them and they are not well till they have gotten themselves into another element but for the sinnes which are suteable to them either by disposition or by education or by custome those they suffer to lye continually unexpelled and unresisted as mud in ponds and dead waters And this Beloved is a great signe of death for I will be bold to say this that if we lie in any knowne sinne that is if there bee a continued tract of any sinne that wee know to bee a sinne that is drawne as a thread through our whole conversation bee it fornication or adultery or swearing or drunkennesse or malice and envie or anie other I say it is verie dangerous yea deadly if it have dominion if we lie in it as you know a prevailing disease killeth and one disease will doe it as well as a hundred as a swine that passeth by a thousand dirty puddles and yet wallowes but in one if shee lie in one it is enough to make her unclean and filthy all over as if she had done it in more The Scripture is plaine in this case 2. Cor. 5. 17. Whosoever is in Christ is a new creature and old things are passed away all things are become new Gal. 5. 24. Whosoever is in Christ hath crucified the flesh with the affections of it So that if there bee one living lust in a man if there be one lust perfectly living it is an argument that the whole bodie of death is alive in us and if it bee so we are yet in a state of death and are not translated to the glorious libertie of the Sons of God And so I haue shewed you that every man by nature is dead in trespasses and sinnes and how you shall know it and that if wee continue in that condition and are not partakers of the first resurrection wee shall never partake of the second resurrection Now we come to the second namely that there is a life that is contrary to this death that you may understand what it is you must know that every man by nature is in a dead sleep and therfore he sees not this death nor feels it nor regards it for as a dead man feeles not that he is dead so hee that wants this spirituall life he is not sensible of it for the soule in the worse condition it is the lesse it feeles it though it be not so with the bodie And therefore the first thing that must bee done to bring a man out of this miserable condition of death is to waken him to open his eyes to see that hee is a childe of wrath and to see what extreame neede hee stands in of Iesus Christ and to seeke and to long after him as a condemned man longs after his pardon and as hee that was pursued by the avenger of bloud in the old law came to the citie of refuge for safetie and for shelter I say after that manner we must first be awakened This you shall see Eph 5. Awake thou that sleepest and stand up from the dead That wakening therefore is the first worke And so Rom. 7. 9. it is an excellent expression saith hee I was once alive without the Law but wen the Law came sinne revived and I dyed the meaning of it is this before when I was ignorant of the Law I thought my selfe a living man in as good an estate as the best but when the Law came that is when I was enlightened when I saw the true meaning of the Law that I saw my selfe and saw sinne in a right glasse then sinne was alive and I died that is I found my selfe to be no better than a dead man So that is the first worke that God doth to a man whom hee meanes to save to waken him out of this dead sleepe to charge sinne upon his conscience and to set it upon him to pursue him as the avenger of bloud wee spake of before When that is done once then a man will flie to the citie of refuge that is hee flies to Christ as Ioab did to the hornes of the altar he cries and cals earnestly for the pardon of his sinnes even as Sampson cried for water Give me water or I die And when a man comes thus to Christ thus humbled then Christ accepts him and then hee breathes this breath of life into him as God breathed the breath of life into Adam and so is made a liuing man according to that Ioh. 5. 29. The time shall come when the dead shall heare the voice of the Sonne of God and they that heare it shall live that is those that are spiritually dead shall heare the voice of the Sonne of God and those that heare it shall live for when a man toucheth Christ by faith as the woman touched the hemme of his garment there goes a certain vertue out from him that heales the soule as that vertue healed her bloudy issue And this is a thing much to be marked that even as you see when the iron comes neare the loadstone there goes a vertue from the loadstone that drawes the iron to it so though Christ be in heaven and we are on the earth there goes a certaine vertue from him that drawes us to him and not so onely but it changeth us and reformes us and quickeneth us by this infusion of a new life by this transmission of a certaine power and vertue that comes from him You will say But this is somewhat obscure what kinde of vertue is this what kinde of infusion and transmission is it My beloved it is true it is the great mysterie of life and regeneration but as farre as it is expressable we will explaine unto you It is done after this manner Euen as you see an artificer when he goes about any worke of art there goes a certaine influence from the skill that is seated in his minde that passeth upon the work as he moulds and fashions it and sets a stampe upon it according to that Idea