An elegant and lively description of spirituall life and death Delivered in divers sermons in Lincolnes-Inne, November the 9.th, M.DCXXIII. vpon Iohn, 5.25. By Iohn Preston then Bachellor of Divinitie, and chaplaine in ordinarie to the Prince his Highnesse.

AN Elegant and lively description , of Spirituall DEATH and LIFE . IOHN 5.25 .

Verily , verily , I say unto you , that the houre is comming and now is , when the dead shall heare the voyce of the Sonne of God , and they that heare shall live .

THE Occasion of these words was this : when as Christ had affirmed to the Iewes , That God was his Father , and the Iewes went about to kill him for it : Hee proves what hee had said by this argument : He that is able to give life to the dead is God , or the Sonne of God ; But I am able to give life to the dead ; ( The houre is comming and now is , when the dead shall heare the voyce of the Sonne of God , and those that heare it shall live ; ) Therefore I am the Sonne of God . In briefe , these words shew Christs Divinity by the effects of it , that hee can quicken the dead .

In these words we may consider these parts .

First , the subject on which Christ doth exercise his Divinity , and that is , on dead men ; The dead shall heare the voyce of the Sonne of God , and shall live . Secondly , the instrument by which he doth it , and that is , by his word ; which is not meant onely the bare preaching and hearing of the word barely ; but such an inward , commanding , powerfull , operative word , that makes men doe that which is commanded them : Such a word was spoken to Lazarus being dead , Lazarus come forth ; and hee did it . This word commands men , and makes them to obey it .

Thirdly , the time when hee will exercise his divinity ; the howre is comming and now is , that is , the time shall come when as it shall be abundantly revealed , the fruite of the Gospel shall appeare more plentifully and fully hereafter , but yet it is now beginning to appeare ; there is now some small fruit of it . Lastly , it is affirmed with an asseveration or oath ; Verily , Verily , I say unto you : And these are the parts of this Text.

Out of these words I purpose to shew you these three things .

First , what the estate of all men is out of Christ .

Secondly , what we gaine by Christ .

Thirdly , what we must doe for Christ .

First , we will shew you what your estate is out of Christ , for this will make you to prize him more . And the point for this is ,

That every man out of Christ is in a state of death or a dead man ; that is , Doct. 1. All men however they are borne living , yet they are still dead men : without the living Spirit the root is dead . Hence are these places of Scripture , Gen. 2.17 . The day that thou eatest thereof thou shalt dye the death . Math. 8.22 . Let the dead bury their dead . Ephes. 2.1 . You hath he quickened , who were dead in trespasses and sinnes . Ephe. 5.14 . Awake thou that sleepest , stand up from the dead , and Christ shall give thee light . The meaning is , that all men are spiritually dead . This will be of some moment , to shew you that you are dead without Christ . Yee account it a gastly sight to see many dead men lye together , it affects you much : but to see a multitude of dead men walke and stand before us , that affects us not . The naturall death is but a picture or shadow of death , but this spirituall death , is death indeed : As it is said spiritually of Christs flesh , Iohn 6.55 . That it i● meate indeed . Now that you may know what this death is , I will shew you ,

First , of all , what death is .

Secondly , how many kinds of death there are .

Thirdly , the symptomes and signes of this death .

Fourthly , the degrees of this death .

For the first ; what this death is ; it consists in two things . First , in death there is a privation of life : then a man is dead , when as the Soule is separated from the Body : so a man is spiritually dead , when as the soule is separated from the quickning Spirit of Grace , and righteousnesse : This is all our cases , In us there dwels no good , there is no Spirit of life within us : the Soule is so out of order , that the spirit is weary of it and forsakes it . When the Body growes distempered and unfit for the Soule to use it , then the Soule leaves it . Even as when the instrument is quite out of tune , a man layes it aside ; whiles it is in tune he playes on it : So a man dwels in a house as long as it is habitable and fit to dwell in , but when it becomes unhabitable he departs : so , as long as the body is a fit organ for the soule , it keepes it ; when it becomes unfit , it leaves it . Even so the holy Ghost lives in the Soule of man , as long as it is in good temper , but being distempered by sinne , the holy Ghost removes . You may see it in Adam : as soone as hee eate of the forbidden fruite , the holy Ghost left him , and hee lost his Originall righteousnesse .

Secondly , in this death as there is a privation , so there is also a positive evill quality in the soule , whereby it is not onely voyd of goodnesse , but made ill . In the naturall death when as a man dyes , there is another forme left in the body ; so in this spirituall death , there is an evill habit , left in the soules of men : This you may see Heb. 9.14 . where the workes you doe before regeneration , are called , Dead workes : there would be a contradiction in calling them dead Workes , if there were not another positive evill forme in man , beside the absence of the quickning Spirit , which forme is called Flesh in the Scriptures .

But it may be objected , Ob. that sinne is a meere privation of good , that it is a Non-ens ; therefore flesh cannot be said to be an operative quality and forme of sinne .

To this I answer , Answ. that though all sinne bee a meere privation , yet it is in an operative subject , and thence it comes to passe that sinne is fruitfull in evill workes : as for example : take an horse and put out his eyes , as long as hee stands still there is no error : but if he begins to runne once , he runnes amisse , and the longer hee runnes , the further he is out of the way wherein he should goe , and all this because hee wants his eyes , which should direct him : So it is with sinne , though it in its selfe bee but a meere privation , yet it is seated in the soule , which is alwaies active : Anima nunquam otiosa ; The goodnesse that should inlighten us is taken away , and there is a positive evill quality put into it , that leads us on to evill .

Consider farther whence this death proceeds ; the originall of it , is the understanding & mind of man , which is primum vivens , et ultimum moriens . That which lives first and dies first . The cause of life is the understanding inlightened to see the truth ; when the affections are right , and the understanding is straight , then wee live ; when it is darkned all goes out of order . Iohn 1.4 . speaking of Christ , it is said , that in him was life , and the life was the light of men : he was life because he was light , he did inliven men , because he did inlighten them : therefore Ephe. 5.4 . Awake thou that sleepest , stand up from the dead , and Christ shall give thee light : because light is the beginning of spirituall life , Iames 1.18 . Therefore it is said , Of his owne will begot he them , by the word of truth : that is , the word rectifies the understanding and opinion , which is the first thing in this spirituall birth . Ephe. 4.22.24 . Put off the old man which is corrupt , according to the deceitfull lusts thereof ; and put on the new man , which after God is created in holinesse , and perfect righteousnesse . The old man is corrupt according to the deceitfull lusts : that which is heere called deceitfull lusts , &c. in the originall , signifies , lusts proceeding from error , and holinesse proceeding from truth ; lust proceeds from error , in mistaking things ; for lust is nothing else but affection misplaced , proceeding from error . That holinesse in which God delighteth , in which his Image consists , comes from truth . When Adam was alive , he judged aright , then the wheele and affections of his soule were right : Being dead by reason of his fall , he lost his sight , he saw no beauty in the wayes of God ; and this is the case of all unregenerate men : but when the Spirit rectifies the judgement , convinceth them of sinne and righteousnesse , then they begin to revive . To be dead is to have the understanding darkned , the judgement erronious : to be alive is to have the understanding inlightened , and the judgement rectified ; And thus much for the first , what this death is .

We come now to the kindes of death , The kinds of Spirituall death . which are three .

First , there is a death of guiltinesse : one that is guilty of any offence that is death by the Law , is said to be but a dead man . So every one by nature is a dead man , bound over to death though he be not executed .

Secondly , there is a death in sinne that is opposite to the life of sanctification , Ephe. 2.1 . you hath he quickned , who were dead in trespasses and sinnes : & there is a death for sinne that is contrary to the life of Glory .

Thirdly , there is a death that is opposite to the life of joy : in hell there is a life , man is not quite extinguished , but yet men in hell are said to be dead , because they have no joy . This death consists in the separating of God from the soule ; when God is separated from the soule , then man dyes this death of sorrow . God joynes himselfe to the soules of good and bad : to those who are not sanctified , he joynes himselfe in a common manner , and thence it is , they have common joy , common comfort , common civility ; to the godly he joynes himselfe in an extraordinary manner , by which they have extraordinary joy : now when God is separated from the soule , then comes a perfect death ; see it in the separation of God from Christs humanity . God withdrawing himselfe from him but for a time , he cryeth out , My God my God , why hast thou forsaken me ; As God withdrawes himselfe more or lesse , so is our joye , our sorrow more or lesse . Thus much for the kinds of this death .

We come now to the Symptomes or signes of this death , The Symptomes of true death . and they are foure .

The first is this ; men are said to be dead when they understand nothing , when as there is no reason extant in them , when they see no more then dead men . The life is nought else but the soule acted : then a man is said to live when the understanding part is acted : man is spiritually dead when as his understanding is darkned , when as he sees or understands nothing of Gods waies , because they are spirituall , and he carnall .

Ob. But it may bee objected : men doe understand things belonging to faith and repentance , carnall men not yet sanctified have some understanding of these .

Answ. I answer , that they may understand the materials belonging to Godlinesse as well as others , but yet they relish them not , they see them not with a spirituall eye . Tit. 1.16 . They are to every good worke reprobate ; they cannot judge aright of any good workes , as to like , approve and love them , to see a beauty in them as they are good : Rom. 8.7 . the wisedome of the flesh is enmity with God , for it is not subiect to the law of God , the Greeke word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the meaning is not that they understand it nor , but they like it not , they relish it not , they tast it not ; they thinke of Gods wayes , that they are but folly , 1 Cor. 2.14 . They are at enmity with them , they count them drosse .

The second symptome of death is , want of motion : where there is no motion , there is death . All men naturally want this motion , they cannot judge or doe any thing by nature : they may doe opus operatum , but they cannot doe it in a holy manner ; their prayers , their hearing , receiving of the Sacrament , and the like , are dead workes , without faith the principall of life ; however they may be faire in other mens eyes .

The third signe of a naturall death is sencelesnesse ; so men are spiritually dead , when they are not affected with Gods judgements , when they have hard hearts which cannot repent , Rom. 2.5 . when they have hearts as hard as a stone , Ezek. 36.26 . yet they may be affected with them , as naturall men apprehend evill , not from a quickning Spirit , but from a selfe love .

Lastly , in a naturall death , there is a losse of that vigor and beauty in the face and countenance which is in living men : So in men that are spiritually dead , there is no beauty , no vigor , they have death in their faces : they may have painted beauty , which may be like the living , ( as he said : pictum putavi esse verum , et verum putavi esse pictum : ) they may bee much alike , yet they have not that livelinesse and beauty as living men have ; Gods beauty ( the beauty of holinesse ) is not found in them .

Ob. But it may be objected , they have many excellencies in them , they know much , they excell in morall vertues .

Answ. I answer , they may have excellencies , as a dead man may have Iewels and Chaines about him , yet they are dead : they have them , but yet they are as Iewels of Gold in a Swines snoute ; they are as Swine , their good things make them not men , they are beautifull yet they are but dead men ; as the evill workes of good men make them not bad men : so the good workes of evill men , make them not good . Thus much for the signes of this Death .

We come now to the degrees of this death , The degrees of Spirituall death . in all these deaths 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 .

Object . 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 .

Answ. 1. To this I answer , First , there is a great difference betweene this spirituall death , and naturall death .

For first , those who are naturally dead , understand nothing at all ; but in those who are spiritually dead , there is a life of understanding , by which they themselves may know that they are dead ; men who are naturally dead , cannot know they are dead .

Secondly , those who are spiritually dead , may understand the wayes of life : though they relish them not , yet they may heare and receive them , which those who are naturally dead cannot doe .

Thirdly , those who are spiritually dead , may come to the meanes , to the poole in which the Spirit breaths the breath of life ; whereas naturally dead men cannot come to the meanes of life .

Answ. 2. 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 , Ob. 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 , Ans. 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 .

Ob. 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 .

Ans. 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 . Ob.

I answer , Answ. 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 listeth ; compare Iohn 3.8 . the Spirit breatheth where it listeth , with Iohn 6.44 . No man can come unto mee unlesse the Father draw him ; draw him , that is , not as a sheepe is lead with a bough ; for Christ doth not say , no man will come , but , no man can come except the Father draw him ; compell him as it were by force , not perswade him by intreaties : that is , unlesse he changeth , and taketh away his wolvish will .

Ob. But it will be objected , that God drawes every man .

Ans. I answer , that the context concludes against this . For Christ doth bring this in , to shew the reason , why many did not receive his Doctrine ; and he concludes with this , that men therefore doe not receive it , because God doth not draw them : None can come unto me except my Father draw them .

Ob. I will answer one objection more and so conclude : If wee are dead , to what end is the law given , why are wee commanded to doe thus and thus , if we be dead ?

An. To this I answer , that the Law is given to this end , to shew us our weaknesse , and to leade us unto Christ : it is not given us to keepe exactly , for that is impossible : it was impossible to keepe it through the weaknesse of the flesh , Rom. 8.3 . the Law was therefore given that wee might know our weaknesse , not that we should keepe it , but that Christs righteousnesse might be fulfilled in us by faith , Gal. 3.24 . the Law is our schoolmaster to bring us to Christ , that we might be Iustified through faith ; That is , the end of the Law .

Ob. But it will be objected : that in as much as we are commanded to doe things impossible , mans nature is destroyed , for man is a free creature . Secondly , the command implies an absurdity , and impossibility , to bid a man doe that which he cannot doe ; to bid a man that is in a deepe Well , bound hand and foote , to come out himselfe is foolish ; yee may blame him for falling in , it is absurd to bid him come out .

To this I answer , Answ. that there is a difference betweene the externall binding , and the bonds wherewith a man is fettered by sinne ; There is an externall impediment , which a man cannot remove when hee is fettered in the Well ; but there is no externall impediment , when as men are bound in the chaines of sin . When wee command you to doe thus and thus , all the businesse is with the will , we rather say men will not , then they cannot come ; There is liberty when as a man hath eligibile or non eligibile ; when hee hath a thing in his owne choyse , when there is no impediment , when hee may argue both wayes : If a man out of the perversnesse of his nature doth it not , it is not compulsory , but free ; a beasts action is free because he cannot reason on both sides , but man when he considers arguments on both sides , when he can say , doe not doe such a thing , but doe such a thing ; when he can conceive arguments , on both sides , he is free , there is no such externall impediment in him , as to bid one in darknesse , to doe a thing of the light , or one bound hand and foote in a pit , to come out ; since the chiefe impediment here , is in the depraved wils of men , which God doth rectify and change by his grace & Spirit , through the use of meanes .

Vse 1. If then every man out of Christ bee in an estate of death , let every man examine himselfe , and consider whether he be a dead man or no ; this is the great quere or question in this mutability and incertainety of things . Let us make the life to come sure ; our life is uncertaine here ; but have wee this spirituall life , are wee living men ? then we are happy : but are we dead ? then he that is not partaker of the first resurrection , shall not be partaker of the second . It is too late to begin to live , when we are dying ; certainly naturall death is a time of spending , not of getting or inquiring after life : If yee deferre this search while yee are in health , when yee lye on your deaths bed , when you shall see heaven and hell immediately presented unto you , this question will hold you solicitous , and then you shall see that this spirituall life , is the life indeed . The time of this naturall life , is not long ; the Candle burnes not long if it burne out ; yet it is oftner blowne out , than burnt out ; men oftner fall downe than come downe from the tree of life : this Tabernacle is often throwne downe before it fals downe , therefore in this short life make your selves sure of eternall life .

Now there are two things which hinder this search and inquiry after spirituall life .

The first is a false opinion ; men thinke themselves in the waies of life , being in the waies of death ; they thinke there is a greater latitude in the Gospell than there is .

The second is ▪ men are not at leysure ; there are millions of businesses in their heads , so that they cannot hearken to the whisperings of conscience ; they have no spare time to be wise unto salvation ; It will be our wisedome therefore to consider our end , Deut. 32.29 . To helpe you therefore in this Quere , whether you are dead or alive ? Consider first , if ever you have beene dead . Secondly , if ye have beene dead , whether yee are made alive .

First I say , consider whether yee have bin dead or no ; I meane , whether sinne hath bin made alive in you , that you might dye . Rom. 7.9 , 10. I was alive without the Law once , but when the Commandement came , sinne revived , and I dyed ; that is , the Commandement awakens my sinnes , and they being alive I dyed ; sinne when it affrights not a mans conscience , then hee is dead ; when it wounds the conscience , then he is alive .

The Law being brought to the soule by the Spirit , yee see the rectitude of the Commandement , and your owne obliquity and crookednesse ; sinne is alive and yee dye . Peter preaching to the Iewes , Act. 2. recites to them their sinnes in crucifying the Lord of glory , which sinne was made alive , and pricked them at their hearts . Sinne was dead in David , till Nathan and the Law came unto him , afterward hee lived and was humbled ; Luke 5. Peter seeing Christs divinity by the draught of Fishes , cries out , Depart from mee Lord , for I am a sinfull man ; hee had sinnes in him before , but they were dead ; then they were made alive . Paul , he had sinnes that were dead in him , but when the outward light which was but a tipe of his light within , did shine about him , then hee dies , and his sinnes were made alive : So Iosephs brethren had sins , but they were not made alive till they were put in prison , then their sinne in selling their brother Ioseph lived , and they dyed . Hath sinne ever bin alive in you by the commandement to slay you ? that is , hath it bred such an apprehension in you , as of death ; ( not a sigh or two for a day ( that is no slaying of you , but yee must apprehend 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 ●hings passe away , all things become new , it makes men leade a new life : If old aquaintance ●nd lustes would draw us away , we answer ●hat we are dead , that we live no moe to these , ●hat now we have not our owne wills : Christ ●ives in us and workes in us , Gal. 2.20 . It is not that live , but Christ lives in me . The same mind ●ill be in us that was in Christ Iesus , Phil. 2.5 . ●ow if ye desire to know whether Christ live ●n you or no , or whether you are in an estate ●f death ; you must see whether you have these ●wo things which are in every one in whom ●hrist liveth : first see whether you live to him : ●e died that we should not live to our selves , but him alone . In morall things the end and prin●●ple are all one . Before Christ lived in you , 〈◊〉 you did was from your selves , ye were your ●wne principle and end : but Christ living in ●●u , there is another end ; ye eye Christ , ye ●●oke to him , all that ye doe is done in sinceri●● , it is done for him and from him .

But how can Christ bee the end of our cal●●●gs , eating drinking , and recreations ? Quest.

I answer , Answ. that of every action Christ must be ●●e end , yee must doe as a man in a journey ; ●●ough every 〈◊〉 trea●es he thinkes not of 〈◊〉 journeys end ▪ yet the generall ayme of 〈…〉 must be for that ●nd , and that causeth every step : so in all yee doe , the genera● end must be Christ .

Secondly if Christ live in you , your hear● cleave to him , as to the Principle of life , the child to the dug , or the element to its nat●rall place . What ever our life is , wee cleave it . Some place their life in their credit , take ●way it , and they dye : others in riches ; take ●way them , and they perish . What ever is yo●● god , if it be taken away , you perish . Therfor● Iohn . 6.68 . when Christ demaunds of the twel●● whether they would likewise goe away ; Pet●● makes this answer , Lord , whither shall we g●● 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 duti● of obedience , then ye live . If yee keepe 〈◊〉 Commandements , yee shall live in them , sai●● Christ : you shall live in them as in your pr●per element , as the Fish in the water ; eve●● motion out of it , is to death : There are tw● sorts of men to whom this triall doth b●long .

The first are those , who have a name they l●●● and yet are dead , like the Church of Sardis . R●●● 3.1 .

The second to whom this belongeth , are th●● who are dead indeed .

The first of these , are like the Angels t●●● take bodies , and doe actions ; they are not t●●● 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 , The characters of those that are spiritually dead . 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 faire shew , but when they need them , they then appeare as they are , to be nothing but dead leaves , becaus● the Principle of life is wanting .

A third property of Assumed bodies is this , that they are taken up onely for a time , and then are laid downe againe , as the Spirits that take them listed ; so in these men which seeme to live , there is an inconstancy and mutability in their lives , they lay downe their religion as occasion serves . If that they did was done in respect to God , it would be alwaies the same , the company and occasions would not alter it ; but because it is not done in respect to God , therefore as their company and occasions are mutable , so is their religion . They are as inconstant as Clouds without raine , that are quickly scattered ; like wandring Stars , or like the morning dew , that is soone dryed up . The Saints have an inequality in their lives , yet they never dye againe ; they may be sickly , but these men are twice dead , Trees plucked up by the rootes , that never grow againe : The Saints may bee as sheepe soyled with a fall , but they can never become Wolves againe , but these men they turne Wolves againe , so did Pharoah and Saul . The Saints have their Turbida intervalla , their ebbing and flowing , their full and their waine ; but yet all these cloudings doe but obscure their graces , not extinguish them : the darkenesse of the night extinguisheth not the light of the Stars , but covers it ; so doe these cloudings but onely cover the graces of the Saints . All the goodnesse of other men that seeme to live , are but Lucida intervalla , they are good but by fits , when as those that live are bad but by fits , Nullum fictum est diuturnum , their goodnes is but counterfeit , therefore it lasts not , it holds not out .

Another distinguisher of those walking Ghosts from living , is this : the actions they do , they do them not as living men doe , they make apparitions onely and vanish . Those men that have nothing but civility , it quickly vanisheth , they are like the Church of Sardis , Reve. 3.1 . that had a name shee lived , and yet wa● dead : Their workes are not perfect throughout , they were but linsey-wolsey , they were not thorow paced in the waies of God , but shuffel ; they graspe at both , & comprehend neither ; they doe many things , but not all . As the young man that came to Christ , Christ looked on him , and loved him ; what distinguished him ? One thing was wanting , his workes were not perfect , his heart was set upon his wealth , he would doe any thing else , his heart was not weaned or divorced from it . Saul had a name to live , but yet his workes were not perfect , when Samuel came not , then hee was discovered , that was but his triall , hee would not rest in God . Herod did many things , yet he was not perfect , he would not leave his incest ; so all that have but a forme of religion they are Wolves though they have a sheepish outside , they are not perfect , yee shall know them by their workes .

But what workes are those that we cannot see them doe ? Quest.

I answer , Ans. they may be exact in the first , yet faile in the second Table , and those that practise the duties of the 2 Table , faile in the duties of the first . If men be exact in the duties of both Tables , their religion is pure and undefiled , Iam. 1.27 . If they faile in the duties of one table , to make their religion pure , is to mend in the other . These civill men wrong no man , yet they content themselves with a bare formality ; this is not pure religion : wee say this is a pure religion , if yee be fervent in prayer , and content not your selves with formality of Religion without the power .

Lastly , these walking Ghosts , do but shew themselves to men , they company not with them ; ye see them and heare no more of them . Ye shall know living men , by their companying and loving of the Saints ; as sheepe and Doves they are never out of company , and keepe no other company but their owne . Yee shall finde in others those differences .

First , eyther they delight not in all the Saints ; Wee must love all the Saints , this particle all , is put in all Pauls Epistles ; these love not all the Saints .

Secondly , if they love all the Saints , yet they love not the Saints onely , yee must love none but the Saints . If yee love the Saints because they are Saints , then those who are not Saints , yee doe not love ; that is , yee love none , with the love of friendship , and intimate familiarity but the Saints ; yet love them with a love of pitty , and we all faile in this love .

Thirdly , they doe not love those that excell in vertue . If your hearts be not right , yee dislike all those that goe beyond you in holinesse , and practise .

Lastly , though they make a shew , they love them , yet they doe not shew the effects of their loves to them . And thus much for the helpes and discovery of the first sort of men , that have a name they live , and yet are dead .

The second sort of men to whom this use is directed , are those who are quite dead ; The markes and signes of those who are spiritually dead . yee shall know them by these markes or Symptomes .

First , yee shall finde coldnesse in them ; in death there is no heate : so their prayers and performances are cold , they are dead , wanting fervency .

But the Saints want heate as well as others , Object . they also are cold .

I answer , Answ. though sometimes they want it , yet they are quickly made hot againe , because there is life in them ; as Charcole is quickly kindled , because it hath beene in the fire ; so the Saints are soone kindled , because they had fire in them before . Others are as greene wood , or rather as matter that is not Combustible , as the Adamant , that will not be made hot with fire ; living men , admonitions and the fire of good company will heate againe , so will it not the others .

Secondly , yee shall know them by their stifnesse and hardnesse . It is a signe of death to be inflectible : Wicked men are as hard as flint to Gods commandes , but as soft as waxe to that which humors them . Are yee tractable ? doe you delight in your owne wayes , and yet continue the same men , keepe the same company ? Doe yee abide still in the same place , or go on in the same tract ? then yee are dead : In many things you may be tractable , but the maine is , whether yee are flexible in those things that are connaturall unto you : these deale with us as Iohanan did with Ieremiah , Ier. 42. he said he would goe downe into Egypt , he would doe any thing , that God should bid him , whether it were good or bad ; but when Ieremy had told them that they must not goe downe into Egypt , then they say that he spake false , God did not send him : If Gods will had suted with his , hee would have done what hee would have had him to doe : your triall is when you must offer up your Isaack , when you must part with those things that are most sweetest unto you .

Thirdly , dead men are sencelesse , like Idols that the Psalmist speakes of : they have eyes and see not , eares and heare not , mouthes and speake not , feet and walke not , they have sences to discerne , but there is yet an inward eye , they want ; they see no beauty in the wayes of God ; therefore they thinke there is no such matter , because they have eyes & see it not , they have mouthes and tast it not , they relish it not , they smell no sweet savour , from the graces of the Saints , when as the graces of the Saints have a sweet savour , like an oyntment powred out , Cant. 1.2 . So for feeling , they feele not , they are not sencible of the judgements or threatnings ; the Law nor the Gospell move them not , they have hard and insensible harts ; the more insensible they are , it is a signe , they are ever dead : the more sensible we are of the threatnings or promises , the more life is in us .

Lastly , dead men are speechlesse ; there is no breath in them . Out of the abundance of the heart the mouth speaketh . The dry and empty channell drives not the Mill , but a full streame sets it on worke . If the heart bee full of life , the tongue is full of good speeches . Prov. 10. The words of the righteous are as fined silver , because there is a treasure within them ; but the words of the wicked are nothing worth , because their hearts are evill . As it is said of evill men , that their tongues are set on fire of hell ; so the tongues of the righteous are set on fire by heaven . Esay . 19.18 . they speake the language of Canaan . In hypocrites there is loquacity as blasing meteors , and in Saints there is sometimes an indisposition by reason of some sinnes , which make them like to springs which are dammed up with stones and mudde . Yet judge not of them by such fits , but take them as they are in their ordinary course ; the mouth speaketh out of the abundance of the heart . Every man is delighted in some genious operations , in things that are sutable to him ; if there be aboundance of life , aboundance of grace within a man , he delights to speake of it : as all men are severally disposed , such are their speeches . Now all these are privative signes of death ; I will adde one more that is positive .

Fiftly , looke what life a man lives , he drawes to him the things that nourish it , and expelleth that which hinders it . If a man bee alive to sinne , he drawes that which is sinfull , but holinesse and the meanes of grace , hee expels as contrary to him : What doth satisfy his lusts , that he doth ; he may doe good for a time , but he is quickly sicke of it .

Objest . But I doe much good , I abstaine from much evill , may some say .

To this I answer , Answ. that if one member lives , it is a signe that the whole body lives ; so if one mortall sinne live in you , it is a signe you are dead . Truth of grace cannot stand with one mortall sinne unrepented , unsubdued : one disease kils a man as well as an hundred ; so one living lust kils you : Doth any lust live and reigne in them , it kils them .

But what is it to live and to reigne ?

Object . I answer , Ans. when a man ceaseth to maintaine warre with his lust , and resists it not ; when a man layes downe the weapons , when he seeth his lust is naturall to him , and therefore yeelds unto it , then sinne reignes in him . There is no man that lives the life of grace , but hee hath this property , that hee strives against all sinne to the utmost , not in shew , but in sincerity ; he strives against the occasions of sinne though they foyle him ; hee still maintaines warre against them , and so they live , and reigne not in him .

2 If every man out of Christ be in an estate of death , let us not deferre repentance , Vse 2. but doe it whilst wee may . Repentance makes a dead man to be a living man : What is it that makes you deferre repentance ? yee thinke yee can change your courses , & sorrow when you list , therefore ye deferre it . If men be dead , and repentance puts as it were a new soule into them , makes them to passe from death to life , then is it not so easy a thing . Suppose yee had Ezekiahs warning , is it in your power to make your selves live ? no , it is beyond your power ; God onely can doe it . Every man lyes before God , as that clod of earth , out of which Adam was made . God must breathe life into him , else hee continues dead . God doth not breathe life into all , He quickens whom he will . It is your wisedome therefore to waite on him in his Ordinances : if you have good motions begun in you , presse them forwards , they are ofsprings of life . Thinke seriously , am I dead , or alive ? If dead , why then say , it s not in my power to quicken me , its onely in God to doe it , and he doth this , but in few , those whom he quickneth are but as Grapes after the Vintage , or as the Olives after the beating ; how then shall I bee in the number ? Give your selves no rest ; know that it is God that breatheth , and then depend on him . Make that use of the doctrine of election , with care and more solicitude to looke to your selves . Phil. 2. God workes both the will and the deed of his good pleasure , worke out therefore your salvation with feare and Trembling . If repentance be a passage from death to life , if it bee such a change , then labour for to get it . The Spirit doth not alwayes strive with men ; yee are not alwayes the same , yee will sticke in the sand , grow worse and worse , if yee grow not better and better . No more power have you to change your selves , than the Blackamore hath to change his skinne , or the Leopard his spots ; the time will come , when you shall say as Spira did : O how doe I desire faith , would God I had but one drop of it ; and for ought we know he had it not .

Vse 3. Thirdly , learne hence to judge of naturall men ; for all the excellency they have , yet they are but dead men ; If a man be dead , we doe not regard his beauty , all excellencies in naturall men , are but dead . It is a hinderance in the wayes of God , to over-valew outward excellencies , and to despise others that want these trappings : let us say for all these excellencies , yet he is but a dead man , we knowe none after the flesh any more , 2. Cor. 5.16 . Againe for your delight in them , know that this death doth differ from naturall death ; for these dead men are active , & ready to corrupt others , they have an influence , that doth dead those , who are conversant with them , sinne communicates as well as grace . Nothing so great a quench-cole , as the company of bad men : there is an operative vertue in them to quench mens zeale , as the dropping of water will quench the fire , though they cannot wholly extinguish it being once kindled .

Fourthly , if all out of Christ are dead , Vse 4. learne to judge of the Ordinances of God , and the meanes of salvation , let us not undervalue nor overvalue them ; the Ordinances cannot bring life , not the Word , nor Sacraments ; If yee are sicke and send for the Minister , hee cannot quicken you ; the Ordinance is but a creature , and cannot give life . If we speake to the eare , and Christ speake not to the heart , it is nothing : Let your eyes bee fixed on Christ , beseech him to put life into you , pray to God for a blessing : the Ordinances are but dead Trunkes , as Pens without Inke , Conduit pipes without water . Learne then that God doth convay life by the Ordinances , that they themselves cannot give life , therefore doe not overvalew them . Yet know withall , that God doth worke but by his Ordinances ; the Spirit breathes not in Taverns nor Playhouses , but in the Church assemblies . Act. 10. whiles Peter was preaching to Cornelius , and his family , the Spirit fell upon them : so the Spirit fell on others by laying the Apostles hands on them , the Ordinances are the Vehiculum of the Spirit ; give what is just to them , and no more ; give them neither too little nor too much . Neglect not the Sacrament , ye know not what yee doe when yee neglect it ; yee thinke that yee eate and drinke your owne damnation , if yee receive it unreverently ; Absence from it is a sinne as well as the remisse and negligent receiving of it . Sickenesse and death yee feare , why then doe you neglect the Sacrament , why doe you receive it unworthily ? Whence are those Epidemicall diseases amongst us ? the cause of them is from hence , that yee neglect the Sacrament , that yee receive it unworthily . 1. Cor. 11.30 . For this cause many are weake and sicke among you , and many sleepe : Consider the danger of neglecting the Sacrament , he that came not to the Passeover , must be cut off from the children of Israel ; the same Equity remaines still in the Sacrament ; the cause of that was , because he was to come up with the rest , to remember the death of the first borne of Egypt , and the redemption from their bondage , hee being passed over thereby : It is now the same sinne to neglect the Sacrament , the Equity still remaines . Are yee to strong in faith as yee need it not ? To bee absent from the word , yee thinke it a sinne : so is it to bee absent from the Sacrament ; nothing can excuse you . If a master bid his servant doe a thing , and he goes and is drunken , so that he cannot doe it , will it excuse him ? If you have made your selves unfit to receive the Sacrament by committing any grosse sinnes ; the unfitnesse will not excuse you . If a man hath occasion to ride a journey , if he misse one day , he will take the next : so ye if yee misse the Sacrament once , be sure to take it the next time : It is * * The Sacrament is administred twice every Terme , and sometimes thrice . devided here , that so if yee misse once , yee may receive it the next time ; take heed therefore how yee neglect it . The end of the Sacrament is to worship God , to set forth Christs death , it is the cheifest part of Gods worship ; therefore give it the cheifest respect . Now from hence see the necessity of this life of grace : how can yee come to the Sacrament , if yee are dead men ? Labour therefore for this life of grace . And thus much for the first poynt , that all men out of Christ are in a state of death .

We come now to the second , and that is this ,

That all in Christ , are in a state of life . Doct. 2. Our scope is , to shew you what you are out of Christ , and what benefits yee receive by being in Christ ; we cannot goe throughout all particulars , but wee will take the greatest , life and death ; the one the greatest good , the other the greatest evill . All in Christ are living men ; this is the great benefit , because death is the greatest evill : therefore by the rule of contraries , life must be the greatest good . Farther , men prize nothing so much as life ; this experience sheweth , and Sathan himselfe could tell , that skinne for skinne , and all that a man hath , he will give for his life , Iob. 1. Beyond experience , God himselfe threatens death to Adam , as the greatest evill ; The day that thou eatest of it , thou shalt dye the death , Gen. 3. Now all that live this life are living men , and have all things pertaining to life , 2. Pet. 1.2 . they have all that pertaines to life and godlinesse , that is , all things necessary for the nourishment and cherishing of them , life were else unhappy ; take beasts and plants , they having all belonging to their life , are happy , and they are said to live : take any naturall life , when as a man hath food , and rayment , and recreation , hee is said to live . A man lives when he hath life , and all that appertaines unto it . I will divide this Doctrine into two parts , and I will shew you two things .

First , that there is such a life as this .

Secondly , what this life is .

First , that there is such a life , as this ; It is needfull to shew you , that there is such a life , because it is a hidden life . God hides these spirituall things , as he hid Christ under a Carpenters sonne : so he hides the glorious mysteries of the Sacrament , under the base elements of Bread and Wine ; he hides the wisedome of God , under the foolishnesse of preaching , he hides those whom the world is not worthy of , under sheepes Skinnes , and Goates Skinnes , Heb. 11. Col. 3.3 . Our lives are hid with Christ in God .

But from whom is this hidden ? Quest.

I answer , Ans. that it is hidden from naturall men as Colours from a blind man ; they are there , and he sees them not .

But with what is this hidden ? Quest.

I answer , Answ. that it is hidden : First , with this naturall life , wee see it not because wee have this life ; it is hid , as the Sap in the roote , or water in the spring .

Secondly , it is hidden with a base outside , 2. Cor. 6. The Saints are as poore , as despised , as having nothing ; Christ had a base outside ( there was no forme or beauty in him that wee should desire him : Esay 53. ) and so have the Saints being conformable to him ; they are like other men for their outsides .

Thirdly , it is hidden with mis-reports ; thus Christ himselfe was hidden ; he was counted a wine-bibber , a friend of Publicans and sinners ; one casting out divels by Belzebub : and therefore hee became a stumbling blocke unto many . The Saints are likewise misrepresented , they are evill spoken of , they are presented to mens understanding otherwise than they are . There are a generation of men , that pervert the strait waies of God , Act. 13.10 . that is , they make them seeme crooked : though they are straight , notwithstanding , they pervert them , as a crooked , as a false glasse , doth pervert a face that is beautifull , representing it in another shape ; or as a sticke that is halfe in the water , and halfe out , seemes to be crooked , yet it is straight in it selfe .

Quest. But in what is it hidden ?

Answ. I answer , that it is hidden in Christ , as in the fountaine , as in the heart and soule , as in the subject wherein it dwels . Men what ever they professe , beleeve not this , because it is a hidden life ; what course then shall wee take to make you beleeve it ? The Scriptures you will not deny , yet you will bee as hard to beleeve them , as you will be to beleeve there is such a life ; We will therefore say something , without the Scriptures , to perswade you that there is such a life as this .

First , there is a life of the soule that it lives ; as the Angels they move , act , and understand ; though they eate not ; there is therefore a life , besides this common life .

Secondly , consider the matter of the soule , then yee shall see , that the soule lives such a life , as Angels doe ; The soules of good men , leade such a life as good Angels doe ; the soules of bad men , such a life as bad Angels . The life of beasts depends on the compacture , and Temperature of the substance , as the Harmony doth upon the true extent of every string . With the soule of man it is otherwise ; the soule lives first , and then causeth the body to live ; it is otherwise in beasts , their soules and bodies live together . Besides it is certaine , that the soule shall live , when as the body is laid aside ; then it lives another life from the body : therefore it lives another life in the body . The higher faculties of the soule , the Vnderstanding and Will , are not placed and seated in the body , as other faculties are : the visive faculty must have an eye to see , the hearing faculty must have an eare to heare , and so the rest of the faculties must have their organs ; but the Vnderstanding hath no such organ , it onely useth those things that are presented to it by the phansy . Our sight , feeling , and hearing , perish , when their organs perish ; but the superior faculties of the soule , weare not away , but the elder the body is , the younger they are . The soule lives now in the object , now in the subject : it lives in the things it is occupied about ; as the Angels are said to be , where they worke , because they have no bodies as we have , to make them be locally there : so the soule it also lives , where it is occupied ; as if it be occupied about heavenly things , then wee are said , to have our conversation in heaven . Take the understanding and faculties of reason , they sway not men , but the Ideaes , truthes and opinions that dwell in this understanding , sway men : There are three lives in man , there is the life of plants , of Beasts or sence , and the life of reason ; I may adde a fourth , and that is this spirituall life , which is an higher life of the soule ; Where there is an evill life , there is death , but where there is a good life , there is this spirituall life : See it in the effects , for these are but speculations .

First , ye see by experience , that there is a generation of men , that live not a common life , delight not in vaine pleasures , sports and honors , ( there is no life without some delights : ) their delights and life is not in outward things abroad ; they have a retired and inward life at home .

Secondly , there are no Acts , but for some end , there are men who make not themselves their end ; if they did , they might then take other courses , going with the streame . If then they make not themselves their end , then they make God their end , they live not to themselves , but to the Lord , 1. Thessalo . 3.8 .

Thirdly , they care not what they lose to get advantage to God ; they are content to be despised , contemned to suffer Torments , imprisonments and death ; they are content to doe that which is the ruine of their lives , which they would not doe , had they not a more speciall life within them . 2 Cor. 4.11 . Wee which live are alwayes given up to death for Iesus sake , that the life also of Iesus , might bee made manifest in our mortall flesh : That is , for this cause God suffered his Children , to be in danger , that men might know , that they live an other life , and have other comforts : this appeares by their readinesse to be exposed to death ; all which shewes , that there are some that leade an other life .

But it will be objected , Object . that the superstitious , and those of another religion , will suffer death as well as the Saints : and morrall philosophers are retired as well as the Saints : and those who have but common graces , live this life as well as the Saints : therefore these experiences prove not the poynt sufficiently .

I answer , Ans. that it is true , that superstition doth worke much like religion , morrall vertue doth many things , like true holinesse ; and Common grace , doth much like true grace ; yet it is no good Argument to say , that because a dreaming man dreames that hee sees , therefore a living man that doth see , doth but as he . A picture is like a living man , yet it followes not that a living man is dead , because the picture is dead ; it is no Argument to say , that because morrall vertue , doth many things like true holinesse , therefore true holinesse doth them not : They may bee like in many things , yet not in all things ; the cause of all deceit is , because we cannot discerne of things alike , therefore I will shew you how these differ .

First , superstition makes men suffer much , as well as true religion , yet they doe it out of a false opinion , the other from faith : the one doe it being helped by the holy Ghost , the other have a supernaturall helpe from Sathan that extendeth nature beyond his speare ; the one doth it from grace , the other from delusion : the outward acts are alike , but the inward principles differ .

Secondly , morrall vertue and Christian holinesse differ in working , the last is done of a suddaine . A man is made a living man suddainely ; though there are some previous dispositions , yet the soule is suddenly infused ; after this manner the Saints passe from death to life . Others have their actions by frequent acts and education , they are moulded to it by little and little .

Thirdly , in morrall men the change is never generall , there is no new birth in them ; but in the Saints , all things are new .

Fourthly , morallity doth never change nature , but grace doth : the most wilde man in a countrey , the unlikeliest man of all others , religion makes him a Lambe of a Lyon , though it were unprobable .

Fiftly , what did morrall men ? they went by divers wayes , to the same center ; themselves were their end ; Epicures thought one way the best , the Stoicks another ; but the Saints seeke a happinesse , in denying themselves , which helpes to perfect them .

Lastly , common and true grace , have many things alike , yet they differ in this ; true grace doth things as a man doth naturall living actions ; as a man eates and drinkes with willingnesse and propensnesse , connaturally , and readily ; so doth not the other . Those who have onely common grace , doe all from respects and by-ends , their holinesse is but by flashes and fits , it continues not ; they are like violent motions , quicke in the beginning , and slower in the end ; the higher they goe the weaker they are ; But the motions and actions of the godly , are as a stone falling downwards , which moves faster , and faster , till it falles to the Center , where it would bee .

Now we have done all this , there is not yet sufficient said , to make it sufficiently appeare , that there is such a life of grace ; these and an hundred other Arguments and reasons , will not make naturall men beleeve , that many men live other lives than they . But when they see the life of holinesse blase in their eyes , they say it is but guilded over , it is but hypocrisy . These reasons may prepare and confirme , but they cannot perswade ; we must therefore beleeve that there is such a life . Iohn 3. Christ treats of this , that there is such a life ; he tels Nicodemus , that he must live it , and be borne againe ; He wonders at it , how it can be ; Christ therefore concludes in the 12. verse : If I have told you earthly things and yee beleeve not , how shall yee beleeve if I tell you of heavenly things ? that is , it must bee beleeved , that there is such a life : sense beleeves it not , yet it is easier to beleeve it , because it is wrought on earth ; other things are harder than this to beleeve , because they are wrought in heaven ; though this be wrought on earth , yet it is hard to beleeve , and must bee beleeved . And thus much for the first part of the doctrine ; that there is such a life .

For the second , what this life is ; yee may know one Contrary by another ; wee have shewed already what death , that is contrary to it , is , by which yee may partly perceive , what this life is ; yet we will give you some other signes how to know it . This life is a reall life , as reall as the other ; though this life doth not consist in eating and drinking , as the other doth ; it is a life of faith , it is not seene , yet it is as reall as the common life , as it appeares by comparing it with the common life .

First , in this common life of nature there must be temper of body , disposition of instruments : so in this life of grace , there is a frame of heart , and a composition of soule , on which it doth depend ; there are humors and ingredients of this life , and they are the things yee know : there is a reality in this life as well as in the naturall life .

Secondly , as the naturall life hath a temper of body , hath divers mixtures , so it abhorrs things that are hurtfull to it , and desires things that cherish it : so in this life of grace , there is an appetite ; those that live , they are carried to the things that helpe them , they doe hunger after the word , and that that builds them up ; they abhorre sinne and lust that would destroy them .

Thirdly , as in the naturall life , so in this , there is a taste , and palate , that helps this appetite . Rom. 12.2 . Bee yee changed by the renewing of your minde , that yee may prove what is that good , and perfect , and acceptable will of God ; that is , that yee may be able to discerne of it , as the touchstone discernes of Gold , or the taste and palate of meates .

Fourthly , as in the other life there is hunger and thirst , so is there in this ; men are sensible of paines , and refreshings , they are sensible of sinne , judgement and threatnings , which others are not , being hard and dead .

Fiftly , as the other life is fed with food , so is this : the food which a man eates is not presently turned into flesh and bloud that nourisheth ; but there is a nutritive faculty , that nourisheth and turnes all wee eate into nourishment : So the Saints , they turne all the passages of Gods providence into nourishment ; they assimulate , and turne all things to a good use , there is a living and vitall faculty , in them that sets them forwards . Ephe 4.16 . They being knit to Christ , according to the effectuall power , working in every part increase , and edifye themselves in love .

Lastly , as this common life hath beside other things that maintaine it , some other indowments to helpe it out , as company , recreation , riches , and the like : so hath this spirituall life , it hath riches , and friends , it hath its heritage , company , habitation , ( God is our habitation from everlasting ) with the same reality , though not with the same visibility , and so exposed to sence as the other . The cause of this life is the holy Ghost who is to the soule , as the soule is to the body ; he is the cause of it : the end of all of it , is the Lord ; all is done to God ; No other life is so , this life is of God , through God , and for God : when you finde such a reality in your actions tending to God , when he is your ayme , then yee live this life . Vse .

If this bee the condition of all that are in Christ , to live and be quickned , see what is expected from you to whom this talent is committed , every excellency is a talent , it must not lye dead , but be improved for our masters use : the sinne is great if yee doe it not : the neglect being of a greater thing , the sinne is greater . God sets a proportionable account on his benefits , and expects a severe account from us , if wee use them not . Be exhorted then to live this life : some live much in a short time ; Some never live this life ; one man may live more in one day , than another man in a hundred : for to live is nothing , but to be stirring and doing . 1 Tim. 5.6 . those who live in pleasures are dead whilst they live ; so he that is occupied about riches or honors , is dead : all that time that men are occupied about riches , and their estates , about credit , honors , and the like , making them their end ; that is , a time of death : yee have lived no longer than yee have acted duties of new obedience . If you sommon up your lives according to this computation , to how short a reckoning will they come ? A wise man speakes more in a few words , than a foole doth in a multitude : one peece of Gold hath more worth than a hundred peeces of Brasse ; as we say of an empty oration , that there is a flood of words , but a drop of water ; so if you consider your lives , and see how long yee have lived in death bungling out the time , you will see that yee have lived but little in a long time , therefore now bee doing something ; redeeme the time ; be busy in doing or receiving good , be still devising to doe something for God , and to put it in execution : spend your fat and sweetnesse for God and man ; weare out , not rust out ; flame out , not smother out ; burne out , be not blowne out . So did Christ , so did Moses , so did Paul , making the Gospel to abound from Ierusalem to Illyricum : so did David , the text saith , that he served his time ; he did not idle it out , that is , hee lived not as his owne master , but he did doe it all to God , as to a master : All the worthyes of the Church have lived thus : and not onely they , but poore Christians they are still doing , they serve God and men , they are usefull , these are the men that live . Those who spend their time in sports , in gaming , in businesse , in serving wealth and honour , those who spend their time in morrall discourses , in histories , in hearing and telling of newes , as the Athenians did : these are dead they doe not live : as we say of Trees , that if they bring not forth fruit , they are dead ; whatever men doe if they bring not forth fruite they are dead , if they glorifie not God , they are dead . See what a price is in your hands , see what yee have done , and mend whiles yee may ; bestow not your price amisse . There are many Talents , yet none like this of life : take therefore the exhortation , Gal. 6. while yee have time doe good : life is but an acting , yee then live when yee are doing good : see how many men fall from the Tree of life , as leaves in Autumne ; the candle of the life is quickly blowne out : have therefore a better life in store , bee not alwayes beginning , alwaies building , never inhabiting , alwayes beginning , never finishing ; Stultitia semper incipit vivere : folly alwayes beginns to live , men are alwayes beginning , and never goe on . 1 Pet. 4.3 . Thinke it sufficient that you have walked formerly , as yee have done ; the time which remaines , let us reckon it precious , and bestow it to better purpose .

If every one in Christ , Vse 2. be in an happy estate of life ; then let men from hence know their state and condition , often reflect on their priviledges , behaving themselves as men prising them , bestowing their time as well as may be ; let as few riuulets runne out of this streame as you can . Wee pray , that we may doe Gods will on earth , as perfect as the Angels doe it in heaven ; we should therefore practise this as we pray for : their life is without interruption , they are in communion with God ; let us then b● doing , having our thoughts above , let us still be doing , let not cares and businesse call us off ; but let us comfort our selves in God , acting that which is for his glory : prize this life , esteeme it much , know what yee have by Christ , and consider the excellency of this life . That yee may know the excellency of this life , consider it comparatively with this other life , that we live : It hath three properties wherein it differs from , and excells this common life which we all live .

First , it is an eternall life , Ioh 6. Your fathers did eate manna and dyed , but he that eateth of this bread , shall dye no more , but he shall live for ever : that is , this is the advantage that yee have , by the life that I shall give you : those that did eate Manna , the food of Angels , died , and Iohn 4. those that drinke of this water shall thirst againe ; that is , those that live another life than this , shall dye and thirst ; but those that live this life , never dye . To live this life is when the soule lives in the object ; there is a living in the subject , yet this spirituall life is when the soule lives in the object , when as it is set on God . Take men that live other lives , yee shall see that their lives are short ; A man living in honour , that being the thing he minds and intends , it is in potestate honorantis , there is no constancy in it , it is brickle . If a man lives in wealth , sets his mind on it : Why riches take their wings and fly away , Pro. 23. and then their life is ended . So if a man lives in pleasures and musicke , they passe away , and then he is dead ; those who live in these things suffer many sicknesses and many deaths , as his heart is more intent upon them . Quest. But may we may not minde them ? Answer . Yes , as if we minded them not , as a man may heare a tale , and have his minde elsewhere , or as a man that baits at an Inne , his mind is somewhere else ; If yee minde them , yee dye in them ; hee that minds the best things , there is no change in them . God is alwayes the same ; so his favour and love is constant ; see therefore that yee prize them . As a long time that is infinitely long , exceeds one that is a span long in quantity , so doth this life exceed the naturall life , in perpetuity , and excelles all other lives in excellencie .

Secondly , this life is a life indeed ; as that that feeds it is meate indeed ; the other is not so : see all the comforts of this life , they are not so indeed ; take wealth , pleasures , honours and the like ; wealth is but a false treasure : Luk. 16.11 . it is called the unrighteous mammon , the false treasure : ( Falsus Hector non est Hector : ) in comparison of the true treasure it is nothing . Therefore Salomon , Pro. 23.5 . speaking of riches saith ; Wilt thou set thine eyes upon that which is not ? these riches are nothing : So for honours , all praise among men is nothing , it is but vaine glory , and vaine because it is empty and hath nothing in it : so the pleasures of this life are but sad pleasures , the heart is sad at the bottome : the comforts of this life , and onely these are comforts indeed : the actions of this life , are actions indeed . In eating and drinking there is sweetnesse , but when we feed on the promises by faith , then we tast sweetnesse indeed in them . One that is weary , being refreshed with sleepe finds sweetnesse and ease ; but it is another refreshing , that these finde who have bin weary and heavy laden with sinne , and are now refreshed , this brings comfort to the soule . So to thinke of houses , wife , children , and lands ; to consider all the actions that wee have done under the Sunne , and all that we have passed thorow , is pleasant : but to thinke of the priviledges wee have in Christ , that we are heires of Heaven , Sonnes of God , this is comfort indeed : especially to thinke of the good workes wee have done ; what good prayers wee have made , what good duties wee have performed , these are actions indeed , and bring comfort indeed . All the actions of this life are actions indeed , this life is a life indeed ; in death you shall finde it so , that Christs body and blood are meate and drinke indeed ; that remission of sinnes , peace of conscience , are comforts indeed , peace indeed ; they are such though now yee thinke not so ; yee shall then know , that this life is a life indeed .

Thirdly , this life of grace is a prevailing life , swallowing up the other , 2 Cor. 4.4 . the Apostle desired death : not to be uncloathed , but to be cloathed upon , that mortality might be swallowed up of life ; that is , desiring death , I doe not desire to be deprived of the comforts of this life ; then I were unwise : I would not put off my cloathes , but to be cloathed with a better suite ; I desire a life to swallow up this life ; not as a Gulfe swallowes that which is cast into it , or as fire swallowes up the wood , by consuming it , but a life that swallowes it up , as perfection swallowes up imperfection , as the perfecting of a picture swallowes up the rude draught , as perfect skill swallowes up bungling , or as a manhood swallowes up childhood , not extinguishing it , but drowning it that it is not seene . The life of grace being perfect , swallowes up imperfection ; he that lives this life of grace , hath the imperfections of this life swallowed up : For example ; before wee live this life , wee magnifie riches honours , and Gugaes ; but the life of grace comming , wee have other kinds of comforts then : as a man that is to bee made a Prince , contemnes the things hee before admired . The weakenesses we are subject to , are swallowed up in this life : all sicknesse and trouble are swallowed up in this : so are weaknesses , and imperfections . This should teach us to set a high prize upon this life of grace ; that wee dye no more if wee live it ; that it is a life indeed , that it swallowes up this other life , compare it with other lives , it farre excels them .

Secondly , this life of grace must needs bee more excellent than the common life , because it makes a man a better man , much better than he was , this puts man into a better condition : elevates him , puts him into a condition equall to the Angels , and beyond in some respects . That yee may understand this , yee must know that every thing is made better , by mingling it with things that are better then it selfe , as Silver mixed with Gold , Water with Wine , are made better : There are two things required to make a thing better . First , that that thing with which it is mixed , be of a better nature than the thing it selfe . Secondly , that there be a good union . Nothing puts so high a degree of excellency into us as this , that wee are united unto God ; this unity to God is the cheefest good . Secondly , this union betwixt God and us is a perfect union . There are many unions ; as first there is a relative union , such as is betweene man & wife . Secondly there are artificiall & naturall unions , as when two peeces of bords are put together , so that one touch the other : so when graine , and graine of another sort are mixed together ; there is a nearer union than this , when as water and water are mixed together : nearer than this , is the union that is betweene the soule and the body . Such a union as this , is there betweene us and Christ : we are in him , as the branches in the vine , wee are knit to him , this puts us into an higher degree of excellencie : silver mixed with gold is better ; yet if we could take the spirits out of gold , & make silver take the nature and quality of it ; it would be much better . Wee put on the spirit and quality of Christ , when as wee live this life . Lusts which are most contrary to this life , puts us below men , makes us worse than Beasts ; this life puts us beyond men , and makes us equall with Angels . All men desire some excellency which is done by adding something to them ; some desire wealth , some learning , some honour . Consider then if yee live this life yee goe beyond all others : nothing beyond Gods Image ; nothing better to be united to than God : let this set the life of grace at a high rate in your affections ; men do it not , & therefore they despise religion in its selfe , & in those in whom it appeares .

Thirdly , yee have this advantage in this life of grace , it addes liberty to you , it makes you to doe those things that otherwise yee could not doe : it makes yee to pray , to repent , to beleeve , and to doe those things without which there is no salvation : Looke on Christ , there are but few that can doe this : there are few that can delight in God , relish the word in its purity , take pleasure in the company of the Saints : comfort themselves in the Lord their God ; this life gives liberty , which is an addition of some perfection : it makes us to do things , that we could not doe before , and to doe them in another manner . A man having gotten an Art , hath liberty to doe those things which before he could not : as one that hath gotten the Art of logicke or geometry can doe that which before he could not doe : as one in health hath liberty to doe that which he could not doe being sicke : water being hot , hath liberty to heate , which it could not before : There is no liberty to doe holy actions , but this liberty of the life of grace : the Spirit of life addes liberty to doe the actions of life . 2 Cor. 3.17 . where the Spirit of God is , there is liberty , to doe things which before we could not doe ; as one having an Art can doe things that he could not doe before : This , though you prise it not , while your mountaine is strong , yet the time will come when yee will need liberty to pray , repent , and trust in God ; and then yee will finde the pretiousnesse of it : this then sets a price upon this life of Grace , and should make you to desire it .

Thirdly , if it be a happy condition , and that bee the priviledge of those who are in Christ , Vse 3. that there is such a life for them ; let this teach men to seeke it , to live this life of grace , to get it if they have it not : to confirme it if they have it ; to abstaine from lust , the sicknesse of the soule , and the meanes to quench this life : take heed of estranging your selves from God , who is the principle of this life : take heed of dejections of mind , the cloudings that damp this life . This life is to be active , to act much in the wayes of God ; when a man is cheerefull and vigorous hee lives a life of nature ; so in this life of grace , he that hath a quicke and nimble sence , and is forward and busy in good workes , lives most ; hath most life : he that rejoyceth most in God , hath most comforts , hath most life ; Take heed of the contraries . Idlenesse , sencelesnesse , and barrennesse are contrary to life , take heed of them : take heed of sadnesse that rusts the wheeles of the soule , whereas joy doth oyle them . Doe all to further this life : avoyd all that hinders it . Labour now to be translated from death to life : that which hinders us , is , that we thinke we are in a state of life , when we are not . Now yee may know whether yee are alive or no , by seeing whether yee are dead or no : But because yee may be certaine whether yee are alive or not ; I will give you some positive signes of life to know it .

First , yee are translated from death to life , yee are living men if ye love the Brethren , 1 Ioh. 3.14 . If a man be a living man , Signes of spirituall life . he lives in another element then he did before ; Every living man converseth with those of the same kind , as every creature doth ; Sheepe with Sheepe , Lyons with Lyons , Doves with Doves ; so living men will converse with living men . Not loving the brethren , wee are in a state of death : every creature must have an element to live in ; a new life must have a new element : evill men out of their companies , are as Fish out of the water : every life hath 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 .

Object . But yet the best are foyled .

T is true , yet they strive , they never yeeld ; Answ. 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 .

Object . But how shall wee know whether we walke in the Spirit or no ?

Answ. 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 , Object . that holy men doe , but that wicked men and others doe them ?

I answer , Answ. 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. 5.6 . In Christ neither circumcision availeth any thing , nor uncircumcision , but faith which worketh by love , with Gal. 6.15 . In Christ Iesus neither Circumcision availes any thing , neither uncircumcision , but a new creature : all not proceeding from a new heart , and from faith which worketh by love , is nothing : this is the roote of all , when all our actions come from faith , which workes by love : else , though they are never so pretious , they are but dead works . It is no matter whether yee pray or not , whether yee recive the Sacrament , keepe the Sabbaths or not , they helpe not a jot unlesse they come from the principle of life , a new creature .

Secondly , consider the manner of their working : they will bee done with quicknesse and vivacity : Men do them as living actions , with all propensnesse and readinesse ; with much connaturalnesse , with much fervency and zeale ; when they are done in a perfunctory manner , they are dead workes .

Thirdly , yee may know them by their end ; looke yee to Christ ? doe yee all in sincerity to him or no , or to your selves ? if yee doe , then they are gracious workes , and proceed from grace ; they are living actions , and not dead : they issue from a right principle ayming at God , and not at your selves . Hosea . 10.1 . Israel is an empty vine , he bringeth forth fruite to himselfe . If you bring forth ●ruits to your selves and not to God , yee are but empty Vines , God accepts you not .

Fourthly , this life is discovered by your behaviour to the meanes of life , when they are brought unto you : when there is no sound or no voyce , there is no distinction twixt a deafe , and a hearing man : so where there is no light , there is no difference twixt a seeing man , & a blind : but the light differs them . So when as the light of the Gospel shines , then men are tryed : In times of ignorance , God regards not men so much , but now in time of the Gospel , see if it be powerfull , and whether you set your selves about holy duties . Matth. 3.10 . Now is the Axe laid to the roote of the tree : that is , since Iohns comming there is a distinguishment twixt living and dead trees : A tree is not discovered to bee dead , till it wither ; no man will cut downe a tree in winter , because he knowes not then whether it be dead or no ; the Spring distinguisheth the dead and living trees , in the winter they are all alike . The Spring is the powerfull preaching of the word ; if men spring not then , if they come not in , they are dead . Those whose education hath beene good ; those who live under a powerfull Ministry , now is the Axe laid to the roote of the tree with them ; it is a signe they are dead , if they profit not by it .

Fiftly , yee may know whether yee have this life by the food it is fed with ; severall lives are fed with severall foode . Now the food of this new life of grace is double , first , the word , secondly , good workes . First , the word , 1 Pet. 2.25 . As new borne babes , desire the sincere milke of the word that yee may grow thereby , if so bee that you have tasted that the Lord is gracious : that is , if yee are alive as you professe your selves to bee , you shall know it by your behaviour to that which doth nourish your life . First yee will long after the word , as the child doth after the Teate . If the child be hungry , neyther apples , nor rattles , nor any thing else can quiet him but the Teate : So nothing can quiet these but the word . Others may have excuses ; they will have none ; Eyther they will live where the word is , or they will bring it home to them ; they will bring themselves to it , or it to them . Secondly , they desire the sincere milke of the word ; many things may be mingled with the word , that doe please the wit , yet those who live the life of grace , desire the sincere word , the pure word , without any mixture . Thirdly , they desire it , that they may grow thereby : many desire it to know it onely : if ye desire it as new borne babes , it will make you better & better ; many heare , but as men having an Atrophy in their bodies , they grow not , no fruite comes thereby . Fourthly , they taste a sweetnesse in the word above others : the second ground received the word with joy ; and Herod heard Iohn Baptist with gladnesse ; but where there is true grace , they goe farther : they delight in the word , it is sweeter to them than the hony : few can say so in good earnest , that the pure word is sweeter to them than Hony or the Hony Combe . Iob hee esteemed the word more than his appointed food , Iob. 23.12 . The second food of this life is good workes . Ioh. 4.32.33.34 . is the place out of which I collect this , where Christ being asked of his Disciples to eate : said that hee had other meate that they knew not of ; then said they , hath any man brought him ought to eate ? Hee saith unto them , My meate is to doe the will of him that sent me , and to finish his worke . Doe you good workes with such a desire as men eate and drinke ? doe you hunger and thirst after them , desiring for to doe them ? Then yee are alive . Hypocrites may doe much , but it is not their meate and drinke to doe it ; examine therefore your selves by these signes , whether you are alive or dead . This is the preaching of the law , to shew you the narrow differences of life and death . The first step to life is to know , that yee are in a state of death : the Law must goe before the Gospel , Iohn Baptest before Christ : yee must bee brought to their case in the 2 Act. 37. who were pricked at the hearts , yee must bee brought unto the case of the Iaylor , and of Paul : to the case of the Prodigall , that you may know your estate : then yee come home . Our end is to preach life and comfort to you , not damnation . Rom. 15.4 . All Scripture is written for our comfort : now there are many things in the Scripture that tend to discomfort and terrors , yet their end is comfort : as Physicke is sharpe for the time , yet the end is health . Wee desire not to exclude any , but to bring you in whilst you have time : the market is then hard to make , when yee lye on your death beds , labour to know it in time : your death is a time of spending not of getting ; it was too late for the foolish Virgins to buy oyle , when they were to attend the bride-groome . We desire not to affright you with false feares , but to admonish you , that you be not deceived . I finde this sentence , Be not deceived , prefixed before many places of Scripture , where Gods judgement are denounced , as 1 Cor. 6.9 . Be not deceived , neither fornicators , Idolaters , Adulterers , &c. shall inherit the kingdome of God ; and Eph. 5.6 . Be not deceived with vaine words , for because of these things commeth the wrath of God upon the children of disobedience ; to shew , that men are apt to deceive themselves , in such cases as these , thinking themselves to bee in better estate then they are . Consider your sinnes and apply them . Consider your particular sinnes , actio est singularium . Consider your particular sinnes , your particular actions , these will worke upon you . This course Peter tooke with the Iewes , Act. 2. yee have crucified the Lord of life ; so Christ told Paul , that he was a persecutor , Act. 9. so Iohn 4. he told the woman of Samaria her particular sinnes : he that shee now lived with , was not her husband ; so God told Adam , thou hast eaten of the forbidden fruit , Gen. 3. If yee have committed any grosse sinnes , as drunkennesse , covetousnesse pride , ambition , and the like , consider them . Consider your other sinnes , minoris infamiae , not minoris culpae ; as neglecting of holy duties , mispending the time , gaming , overly performing of holy duties , unprofitable hearing , keeping of bad company , profaning of the Sabbath , and the like . Consider then the terrors of God and hell , know with what a God you have to deale , and what a burthen sin is , if God charge those on the consciences yee cannot beare them . I desire not by this to burthen you , but to unburthen you of your corruptions . Now seeing this life is so excellent , I will adde certaine motives to make you to desire it .

First , it is a happy life ; and it must needs be so , because it is the life of God and Angels : it is that life which wee shall live hereafter ; yee may live this naturall life , and want happinesse . This life of grace and the life of glory differ onely in degrees , they differ not in kind ; the competent judges of this are the Saints , who have tryed both . Heb. 11.15.16 . If they had beene mindfull of that countrey from which they came , they had liberty to have returned , but now they desire a better countrey , that is , an heavenly . In a Heard of Swine , if some stray away from the rest , and returne not againe , it is a signe they have found a better pasture : so when men leave their companions , and returne no more , it is a signe , they have found some better things . Conceive not then of this life as many doe ; to be onely a privation , or a melancholy thing , nothing but a meere mortification ; this is a life , it hath its comforts , eating , recreations , and delights ; yee loose not your pleasures if yee live it , but change them for advantage : hee that leads this life , dies as the corne doth ; from a seede it growes up into many stalkes , hee gaines by this bargaine . Christ doth make an hard bargaine with none , hee that deales with him , gaines a hundred fold . If yee part with wealth , yee have spirituall treasures for it : if you part with your pleasures , yee have joy in the holy Ghost : have yee crosses , yee are sanctified in that which is better ; loose yee this life , yee have eternall life .

Secondly , this life of grace hath that which every man seekes , it hath much pleasure . Prov. 3.17 . All her wayes are wayes of pleasure ▪ Those that walke in the waies of God are full of pleasure ; this life brings a double pleasure , first , the reward of it , second , the comfort in performing the actions of it . Every good worke as the Hebrew proverbe is , hath meate in its mouth ; the living of this life , hath a reward sufficient in its selfe , as appeares by this . All pleasures follow some actions , and therefore men desire life , because it is a continuance of action : so men delight in new things because as long as they are new , the intention remaines . The actions of this life are full of change ; those actions that are perfect , there is pleasure following them , as beauty followes a good constitution , or as flame the fire . The actions of this life are perfect actions , the perfectest actions have the most perfect delight : the actions of this life are most perfect actions , therefore they have most perfect delight , because they are the actions of the best facultie , about the best object . All actions have the denomination of their perfection from their objects : these are actions of the soule , they are occupied about God , therefore they are the best and highest actions . He that lives about the best object , greatest content doth follow : he that lives this life , lives about the best object ; therefore all the waies of it , are waies of pleasure . There is more comfort and more Assiduity of consolation in this life , then in any other life . In other lives , every one according to his humour hath his delights , but yet they are not permanent , because hee delighteth in transitory things ; but hee that lives the life of grace , delights in things that are truly delightfull at all times : other delights are but delights at some times , in some places , they are not alwaies so : but hee that lives the life of grace , pitcheth on those that are alwayes so . Prov. 14.15 . A good conscience is a continuall feast . Other comforts may faile ; a man may fall into affliction ; riches and pleasures may be taken away , then the dayes are evill ; but a good conscience is a continuall feast , that is , be his case what it will , his comfort is never interrupted . All other comforts are about sence , or things of this life , which are subject to alteration ; but this life and the comforts of it , admit no change . A man being sicke , he cannot do actions of health , they are restrained : so one in prison is not at liberty to doe what he would ; but the actions of this life are assiduous , they cannot be interrupted : yee may pray continually , rejoyce evermore , yee may alwayes have communion with God .

Thirdly , this life is a life that is least indigent of all others : it needeth least . Take a man that leades any other life , hee needs many things Luk , 10.41.42 . this is shadowed in that of Martha , and Mary : Martha busies herselfe about many things , she wanted many ; but Mary had one thing that was profitable for all things , removes all evils , brings all happinesse , and that is Godlinesse which is profitable for all things , 1 Tim. 4.8 .

Fourthly , the comforts of this life are pure comforts , Psal. 18.26 . I walke purely with those that walke purely . This is not onely to be understood of the consolations of grace , but also of common blessings , being the fruits of this life : there is no sorrow with them , there is a pure comfort without any mixture of sorrow . God giving these blessings in mercy , they are free from mixture of discomfort ; but being not the fruits of this life of grace , being reached by sinne and sinfull meanes , or God giving them in his providence , not in his mercy , there is sorrow in them : yee may have riches , honours , friends , and all outward things , and yet they are not pure blessings , because Gods blessings is not mingled with them .

Lastly , it is a life most capacious of comforts : yee may give all the faculties of the soule comfort . Every creature according as his life is , feeles more or lesse comfort . Plants as they feele no hurt , so they feele no sweetnesse : beasts that have a sensible soule , feele more evill and good : a man that lives a naturall life , not knowing the life of grace , is sensible of more good and evill , than sensible beasts ; hee apprehends Heaven and Hell : but a man that lives the life of grace , is more capacious of comfort : here you may suffer your faculties to runne out to the utmost . If yee desire wealth or pleasures , your affections must not runne out , yee must hold them in ; else they drawne you into perdition , & pierce you thorow with many sorrowes . If yee affect heavenly Treasures , if yee affect praise with God , yee may be as covetous of them as you will .

Thirdly , let this move you to seeke this life of grace , because it is the most excellent thing of all others . All other things are subordinate to it ; the utmost end is still most excellent : the end of warre is for peace , therefore peace is better than it ; yee plow for harvest , therefore harvest is best : the end of all actions is for this life of grace . Why labour yee for foode , but to maintaine life ? why live ye but to serve your soules ? Prudence is a steward to this holy life : as the steward provides for the family , that the master bee not troubled with those meaner things ; so prudence is a steward , that the soule may be occupied about things that are agreeable to it ; that it may have its conversation in heaven , and with God . Pervert this order , it destroyes the creature . Beasts living the life of sence , it doth perfect them , for that is their utmost end : man having reason , living as a beast , destroyes himselfe , because that is not his end ; hee that perfects himselfe as a beast , destroyes himselfe as a man : perfectio mentis est perfectio hōinis . Let this stirre us up , to live this life : it is the utmost end of all . To be Lawyers , Physitions , and other callings , helpe us in the living of this life , yet they are subordinate to it : drowne not your selves in subordinate things ; if yee doe it , it is your destruction : therefore pitch on the principall .

Fourthly , that which is best in the end , ( I take end now in an other sence ) is to be chosen above all things else : that is well which ends well . In this life of grace , yee have this advantage which yee have no where else . Eccles. 7.4 . The heart of the wise is in the house of mourning , that is , this life disposeth us to thinke of death the end of all , which to doe is wisedome . Deut. 32.29 . O that they were wise , then would they consider their latter end . In other things the beginning is good , the end is bitter ; but the actions of the life of grace are sweet , yee fare the better for them , the very remembrance of them is sweet , and the reward of them comes not long after : All other things are called perishing meates , Iohn 6.27 . there is a parable in it : that is , they are as perishing meats , that are sweet in the palate , yet they passe away ; but this indures unto eternall life , it continues . The worst thing in this life yee never repent of : as it is said of sorrow for sinnes ; that it is sorrow never to be repented of : but the best things that yee doe in the other life , yee repent of . All other things that yee doe they may bee sweet for the present ; yet as it is said of drunkennesse , Prov. 23.32 . so may it bee said of them , that they bite like a Serpent , and sting like an Adder , though they seeme sweet . The strange woman is sweet : yet Prov. 5.4 . her end is bitter as wormewood , sharpe as a two-edged sword ; goods evill gotten are sweet for the present , yet their mouthes shall be filled with gravell , that got them . But on the other side , the end of all the actions of this life is good : as it is said of Iob , that his latter end was more than his beginning , Iob 42.12 . Psal. 37.37 . Marke the perfect man and behold the upright , for the end of that man is peace . If a man being to dye , and having ended his daies , should put all his honours , wealth , and pleasures into one ballance , and all his good workes , all his faithfull prayers , all the actions of the life of grace into another , he would find them to be best . The bad man doth as the Silkeworme doth , winding up himselfe into his ill workes , he perisheth ; the other winding up himselfe in his gracious actions , enters into salvation .

Fiftly , choose this life before all others , because God is pleased with it , it being like himselfe ; as the creature is pleased with that which is like it . God is a Spirit , and will bee worshipped in Spirit and truth ; hee is a living God , and doth delight in a living man : wee our selves delight not in dead men , no more doth God : therefore Rom. 12.1 . we are exhorted to give up our soules and bodies a living sacrifice to God . God regards not dead bodies ; bee yee living sacrifices , which is the act of your will , acting the duties of this life . This is called walking with God ; which is to bee in his presence , to goe his way , and to maintaine communion with him : this is when as men doe , audire et reddere voces : when there is naturall delight : when as they are in presence one with another ; and therefore walking with God , and pleasing of God , are used promiscuously for one and the same thing : For , Heb. 11.5 . it is said of Enoch , that he walked with God , and Gen. 5.22 . It is said , that he pleased God .

But you will say , what benefit is this ? Object .

I answer , Answ. that it is great . God disposeth of all things in the world ; is it not wisedome then to have him your friend ? Gen. 28.9 . Iacob being to take his journey , Isaack said unto him , God all-sufficient be with thee . God is all-sufficient ; if yee have him , yee have all : In the creature there is no such thing , there is nothing but vanity in them , they are but as candles , as Starres to the Sunne . God is all-sufficient : all the happinesse of the creature , makes not men happy : All men seeke happinesse , yet they never finde it , without having God : All happinesse is in Gods favour ; In outward happinesse you must have other compounded things : Christ rebuked than that counted her happy in the creatures , saying ; Blessed is the wombe that bare thee , and the Paps that gave thee sucke ; No saith Christ , these will not make a man happy ; but blessed are they which heare the word of God , and keepe it ; having God yee have all things , God disposeth all things , and giveth the comfortable fruition of them . Yee may have all outward things and yet want comfort , Gods curse makes all miserable , though yee have all that the creature affords ; therefore give your selves no rest , till yee have got this life , without which he delights not in you .

Adam losing Gods Image was not happy , because God was gone from him ; yet hee had all the creatures which he had before . This life of grace brings us to that state , that Adam was in at first ; this restors us to it ; seeke not then your happinesse where it is not to be found . We all doe as the Prodigall did , we get our portion into our owne hands , Luke 15.13 . to 20. and goe from our Fathers house , and seeke for our happinesse elsewhere ; but yee shall find at last , that all else is but huskes : thus the Saints have found it . This life of grace gives rest to the soule , all else in the creature is but vanity and vexation of spirit . Vanity is nothing else , but an insufficiency in the creature to give that content that wee looked for in it : as when we looke for water in an empty well , seeke for that in the creature that is not in it ; wee see its vanity in the absence of the good wee looked for , and presence of the evill we looked not for . In God yee finde rest and tranquility , such a tranquility as in the Sea , when it is without waves ; as is in the upper region of the ayre , where no tempests are . Looke on the lives of men , who are taken up with trifles when they are young , when they come to a riper age , greater things move them , when men are wiser , they feele the apprehension of higher things ; when yee lift up your selves and keepe them on the wing , yee are freed from troubles and cares . Paul had a greater measure of this life than other men , his Epistles doe transcribere animam , transcribe as it were his soule , declare it , hee was full of constancy and comfort : the more constantly wee live this life , the greater gainers wee are .

Lastly , till yee live this life , yee have no assurance that yee are in the number of the elect . Repentance puts a new life into men ; till yee finde this in you , yee know not whether God is yours , and yee know not whether God will worke it in you ; This should make us tremble and feare , and never to leave till wee had it . This life is a fruite of election ; we know not whether wee are in Iacobs or Esau his case , till we know we have it : make haste therefore to get it . It lies not in your power ; Iohn 3.7.8 . The Spirit breatheth when and where it listeth ; you may feare that God will not give it you , if you spend your life in vanity . Take one that neglects you all the time that hee is able to doe you service ; if hee seekes unto you in his extremity for his owne ends , what answer doe you give him , but this : Seeing he hath neglected you when he was able to doe you service , you may justly refuse him now , he is able to doe you none ? So if yee neglect God whilst yee are able for to serve him , and seeke to him in your extremity , take heed that yee receive not that answer from him , as the Israelites did in their extremity , Goe to your Idols , and let them helpe you : nay , he forbids Ieremiah to pray for them . Consider this , and make haste to live this life of grace ; yee cannot get it of your selves , God must put it into you .

Now if these motives move you to seeke this life , The meanes to get this spirituall life . and after examination of your selves , yee find it not to be in you , then use these meanes to get it .

The first meanes to get and maintaine this life , which is all one , ( for that which begets it doth likewise nourish it ) is knowledge : abound in knowledge , get much light ; this life consists in light , when a man judgeth aright . The understanding enlightened is the primum vivens , the first living part : and therefore yee shall finde , that life and light are put one for the other , Ephese . 4.14 . Stand up from the dead , and Christ shall give you light : and Ioh. 1.4 . Christ was that light , and that light was the life of men , this life stands in inlightning the mind : adde to this light , yee adde to life . The reason why men are dead , is , because there is a darknesse in their soules , they see not the wayes of God : therefore they act not , they step not forwards , because they are in the darke : All shining is from light , as yee increase light , so ye increase life . Ephe. 4.18 . it is said of the Gentiles , that they were strangers from the life of God , through the ignorance that is in them . The knowlege of God , brings men nearer to the life of God . Ephe. 4.24 . holinesse is said to proceede from truth , the words are ; put on the new man , which after God is created in righteousnesse and holinesse , which proceeds from truth .

But you will object , Object . that there are many who abound in knowledge , who have l●fe little enough : that ignorant men live this life most : that none live it lesse , than those that know most .

To this I answer , Answ. that there is a double knowledge : First , there is a meere inlightening and informing knowledge : Secondly , there is an operative knowledge : yee may have enough of the first , and be never the neere : but it is the lest that helpes and gets this life : and this knowledge is the gift of the sanctifying Spirit , this is the operation of God : wee doe but informe and teach men , we cannot make them doe any thing : wee cannot make them practise . Gods teaching makes this knowledge operative ; perswades every way , works every way . Secondly , there is a knowledge in the habit , and a knowledge in the act , which produceth actions : these are set downe obscurely . In the 2 Pet. 1.12.13 ▪ the Apostle there saith , that hee would not bee negligent to put them alwaies in remembrance of those things , though they knew them , and were established in the present truth : yea I thinke it meete as long as I am in this Tabernacle , to stirre you up by putting you in remembrance : Peter did not write unto them that they might know those things habitually ; for so they knew them before ; but that they might know them actively , and might presently act them : for that end he wrote . The first knowledge is as sparkes raked up in ashes , the other as sparkes blowne up : the first is as the sap in the roote ; the later like the sap that fills the branches with leaves and fruit : the first is a generall knowledge gotten by contemplation ; the last is a practicall and active knowledge , a knowledge to practise . The Scripture exhorts to do things that intend this knowledge . Deut. 4.1 . & Deu. 6 the Israelites were exhorted to heare and know the statutes of the Lord , that they might doe them ; to speake of Gods word and workes , which actes their knowledge , puts them in remembrance of Gods mercies , and stirres up their minds . Iosh. 1.8 . he is commanded to reade the Law , and meditate in it day and night ; not to know it , for at that time , there was little written ; but hee was to reade it , that hee might doe it .

But if wee doe this so much , Object . it will hinder and interrupt our businesses , so that we shall faile of our enterprises .

To this I answer ; Answ. that this will not hinder them , but they shall bee done the better , as oyling of the wheeles makes them goe the better . Psal. 1.2 . hee is said to bee blessed , that doth meditate in the Law of God day and night : Your knowledge being brought to action helpes you much ; often hearing of the word , which puts you in remembrance , addes to your life , though it hinders you in other things . Those who have not the word to heare , live not under preaching Ministers , who will not be at the cost to get them , or live where they are not , are much to blame , and live not this life . Simon Magus sinned , in thinking that the holy Ghost might be bought with mony ; doe not they also sinne , who doe lesse than hee ? that will not give mony for to have the Gospel brought unto them . There is the like fault , when as men may have the word , and come not to it . If they come to it , though it addeth not to their knowledge , yet it helpeth their acting and life . Those who neglect the constant reading of the word , who are not constant in private prayer , those who neglect the speaking and talking of good things , they neglect this life . That Arabian proverbe , Shut up the five windowes , that the house may be full of light ; will be of good use here : that is , the five senses being shut up , the fuller of light shall wee bee : the not stopping up of them , makes men ignorant , cares and businesses possessing mens minds , there is no roome left for better things . Let your minds be still plodding on that which may further you in grace and truth . It is ignorance that makes men , strangers from the life of God , Ephe. 4.18 . and this is not an ignorance that proceedeth from want of knowledge , but from the badnesse of your hearts ; hard hearts makes men ignorant : why doe men heare and yet are ignorant , but because their hearts are hardned ? they regard not the word , and so they grow not in knowledge .

The second meanes to get this life is to bee much in doing : be much in doing , in acting the duties of new obedience ; the more yee are occupied the more yee live : else deadnesse doth possesse you : be still praying and meditating , those revive you : those are the coales that keepe the heart warme ; this life like water is apt to grow cold .

But I must be full of life ere I can doe actions . Object .

I answer that one begets the other : Answ. action begets life , and life begets action ; as health produceth exercise , and exercise procureth health .

But I am indisposed and unfit for such actions . Object. 3.

I answer , Answ. that if yee are indisposed , the more need you had to be doing , else you are more unexcusable ; the way to get heate is to bee acting : as motion doth bring life to a benummed member , so doth it to the soule : be awaked , be stirring , this will revive you againe , Christians hearts are awaked when as they themselves sleepe ; if they stirre them up , there will be more life in them , Rom. 2.13 . They beginning to languish , their medicine is to rise up and be doing . Gal. 5.16 . Walke in the spirit ; those who have the Spirit stand not still , as one that cannot stirre : this acting helpes the Spirit ; first by inlarging and intending life . Secondly , by preventing that which increaseth death : the more wee walke in the wayes of life , the more we prevent the way that leades to the Chambers of death : Be doing , if not one thing yet another . In the steppings out of your callings , be doing , reading and praying ; Conferring and talking of good things . the neglect of this is the cause why there are so many dwarfes in grace . Men content themselves with morning and evening duties , and it is well if they doe them ; but doe you the actions of life more constantly and abundantly . It is the corruption of our nature that wee are not doing : life is maintained by the actions of life ; habits are maintained by actions that are sutable to them ; We live in the commandements by well doing , as the creature doth by food : Good actions maintaine life , it receives strength from well-doing : set your selves to pray , doe holy duties , still pray , doe more and more ; the more yee doe , the more life increaseth .

The third meanes to get this life is to get faith . Faith helpes this life ; it is a life of faith , and it makes us to live this life by three wayes ,

First , it gives a reality to the priviledges of life : makes you see they are so indeed : therefore yee act , yee beleeve that God is such a God , that yee have such priviledges , that yee are heires of all things . If yee thinke that God is such a one as he is , in wisedome , power , and mercy , yee intend them and live the life of grace : If yee doubt and question with Atheists , if these bee dreames , then yee intend them not . He that beleeves saith , let me have God sure : the other saith , let me have that I touch and feele ; but the imaginary things resting in faith and hope I care not for : the more yee beleeve these things , the more yee are occupied about them .

Secondly , faith drawes you on to action : this life is the acting of the duties of new obedience . Faith and a perswasion further other things : as if one be perswaded that such a thing will hurt him , it produceth an action of the will , abstinence : if a man bee perswaded that he shall dye without the Physition , hee sends for him . So in all other actions , perswasion is that which sets a man on worke . So in spirituall actions , if we are perswaded that such a sinne committed will not make our bodies sicke but our soules , wee will not doe it ; if wee are perswaded our soules shall fare the better if we doe such a thing , this makes us to doe it : being perswaded we shall have a recompence of reward , it produceth action , and the more action the more life .

Thirdly , faith doth it by fitting us for Christ , from whom our life comes : 1 Ioh. 5.12 . he that hath the Sonne hath life . First , the Sonne of God infuseth life into him to whom hee is conjoyned ; the conjunction betwixt Christ and us is but relative : and betweene the king and the subject ; when the subjects resolve to take such an one for their king , they are conjoyned to him ; so when a woman resolves to take such a man for her husband , shee is conjoyned to him . The action of taking Christ , is to take him as a Lord , to serve him , as a Saviour , to have all comfort by him : hee that hath the Son in the relative union , shall have him in the reall union : the Sonne will quicken you , as the soule doth the body . A Chrian hath the life of the Sonne of God . Gal. 2.21 . I live , yet not I , but Christ lives in me : all that I doe , Christ doth it in me : all that the body doth , the soule doth it : the body lives not , but the soule lives in it . After that manner Christ lives in us : not a good thought or affection , not any resolution or motion of the soule , but comes for Christ : being united to Christ by faith he lives in us . Ioh. 6.33 . he that eates my flesh , and drinkes my blood shall live . As flesh gives life to the body , so the Sonne gives it to the soule : To eate the flesh of Christ , is to prize him , to desire and long after him , which is after the spirit of bondage , to eate him , is to take him , to come to him , to have him your God : In these stands the eating of Christ . First , in prising of him exceedingly ; to part with any thing for him ; to take his Crosse with all losses . Secondly , to eate him is to beleve him , to be yours and you his : this eating and drinking of the body and blood of Christ , expresseth our relative union with him , and then followes our reall union : the Spirit immediately gives this : he that doth the first , shall have the second .

Object . But how shall we doe to beleeve this ?

I answer , yee see the old Adam communicated corruption to all his posterity , because they were borne of him ; so these who are borne of the new Adam , that is , these who take him and beleeve in him , have grace communicated to them by him : 1 Cor. 15 , 45. to 50. this new birth makes you as capable of Christ , as the other doth of the first Adam : why then shall not the second Adam communicate grace as well as the other doth corruption ? The philosophers were all deceived in this poynt , from whence corruption should come , but wee know that it came from Adam ; and so doth grace come from Christ . Ioh. 1.16.17 . To get this life , let us seeke it in him , let us beleeve more , let us be humbled more , repent more , and take Christ more : take him on any condition , prize him , set him at the highest rate , hold him fast . As in the actions of mariage , those who are to marry will not part upon any condition ; they take one another for richer , for poorer , for better for worse : after this manner must wee take Christ , the more yee take Christ thus , the more yee have the Sonne , and so yee live more the life of grace . All grant that this life comes by the Spirit ; and there is no way to get the Spirit but by the Sonne . Yee must first eate ere yee can be nourished ; yee must fixe your eyes on his passion , as the wife doth fixe her eyes on her husband : yee must seeke this life from the Spirit ultimately , but yee must first have the Sonne , and then yee have life : He must have the Sonne that will have this life ; hee must be ingraffed into Christ as the branches are into the roote : Iohn 15.1 , 2 , 3 , 4. get Christ , and then this life shall abound in you .

The fourth meanes to get and increase this life , is communion of Saints . The mouth of the righteous is a well spring of life , Prov. 10.20 . they put life into those that have it not , and increase it in those in whom it is , Ephe. 4.24 . their speeches minister grace to the hearers ; they edifie them : hearing of the word of life , and talking of the fountaine of life , puts life into men . The health of the body doth not communicate it selfe to others ; it is otherwise in the life of the soule ; the life of it makes others to live more : as Iron sharpens Iron , so one holy man doth another . See it by the contrary . In evill men who are dead there is an aptnesse to dead others , their words are as continuall droppings to put out this life ; their tongues are set on fire of hell , Iame. 2.6 . The tongue of good men is a cole fetched from the Altar , they have fire within them . When two lie together they keepe one another warme ; there is action and redaction ; this is powerfull meanes to get and increase this life . The tongue of the righteous if full of life , it is powerfull to make men live . Gal. 2.14 . Paul speaking to Peter , saith , why compellest thou the Gentiles to live after the manner of the Iewes ? he used not outward compulsion , his example and life was a compulsion . The company which wee keepe , compell us to doe as they doe : evill company they are the Divels snares , they doe as brambles keepe us in , and fetter us : the sutablenesse of evill companions drawes out our secret corruption : He that resolves to live this life , must resolve to withdraw himselfe from evill company , who are a strong temptation unto evill .

There is a difference betweene leading our selves into temptation , and being led into it : when you leade your selves into temptation , ( as you do when as you rush into evill company ) you are out of the pale of Gods protection : If yee touch pitch yee cannot but bee defiled with it , wherefore make your company good : this is an effectuall and powerfull meanes to beget this life in you , 1 Sam. 10.10 , 11 , 12. Saul being among the Prophets , changeth his spirit , and became a Prophet : one that goeth fast , makes those that goe with him to mend their pace . Act. 11.23.33 . it is said of Barnabas , being a good man and full of the holy Ghost , and of faith , that hee added much people unto the Lord . Which manner of speaking shewes that the speeches of those who are full of faith , helpe to breed faith : that if men be full of the Spirit , they quicken the Spirit . Evill company deads men : they are the trunkes through which the Divell speakes : and this deading is done in an insensible manner , and then most of all where it is least perceived . Evill company poysons men ; a man turning his opinion which company can doe , is most of all poysoned , when as hee thinks that he hath least hurt .

The last meanes to get and increase this life , is that which is mentioned in the text ; and that is , the hearing of the voyce of the Sonne of God : this will beget and increase this life : that is , if when wee speake to your eares , he speake to your hearts , then yee live . Yee have two teachers , the one is he that speakes to you , the other is Christ . Heb. 8.11 . They shall no more teach one another , for they shall all be taught of God . There are two sheapheards , the one is hee that feeds you , Heb. 13.20 . the other is the great sheapheard of the sheepe : there are two great voyces , the one speaking outwardly to the eare , the other when as Christ speakes effectually to the heart .

When Christ speakes inwardly to the heart , then men live and not before . This is such a speech as Christ spake to Lazarus , Lazarus come forth , Ioh 11.43.44 . and he came : his speaking puts life into us . Now what is this inward speaking of life to the heart ? It is nothing else but to perswade fully , and every way to convince us , that it is best to take Christ , to set to an holy course , to leade a new life . There is a speaking that comes neare this life , and is not it : that is , when as men heare and understand the way , and apprehend the things of God , but practise them not . Here is a proximity to this life , yet it is not this life . Let a man come so neare as that he thinkes he acts it , yet he is dead if he act it not : when he acts it , then he is made a living man ; and then hee thinkes and beleeves , that the wayes of sinne are evill , and that they are evill to him . When God doth convince us that such a thing is evill , and that it is evill to us , then 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 ? Quest.

I answer , Answ. 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 . Matth. 11.15 . 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 .

Doct. 3. 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 . Gen. 9.27 . 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 ; Reasons of the point . we speaking to the 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 ▪ Ioh. 5.21 . Rom. 9.15 . 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 ; Gen. 1.3 . 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 , 1 King . 19 : 19.20 . hee followed him and could not chuse but doe it : Christ speaking wee cannot but follow him .

Quest. But what is this voyce of the Sonne of God that translateth men from death to life ?

I answer , Ans. 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 , Gen. 1.1 . 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 , Ioh. 1.1 . &c. so the Apostles commission was , Goe and preach that Christ is Come ; he that beleeved shall be saved , Mark . 16.15.16 . 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 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 , Gen. 5.24 . 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 . Ioh. 10. ● 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 . Gen. 3. 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 .

Object . But how shall we distinguish them ?

Answ. 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 aff●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 , Be not hearers but doers ; if yee finde not this change , Christ hath not spoken to you .

But in the Saints are many defects in their actions , Object . ergo actions follow not hearing and knowledge .

To this I answer , Answ. that as their actions are weake and faint , so their knowledge is weake Heb. 12.5 . they often forget and must bee put in mind . 2 Pet. 1.13 they must be stirred up by putting them in remembrance of those things which they have forgotten . Secondly , this faile is from some doubt within , from some shaking : when as you see a defect in actions , or affections , it is because you want this convincing knowledge . The way to stirre up affection and action , is the Word , which increaseth this operative knowledge .

If it be so , that the voyce of the Sonne of God is the onely meanes to translate men from death to life , Vse 1. let us examine our selves , whether wee have heard the voyce of the Sonne of God , or no ? If we have not , then let us know our cases , and be humbled : they that have not heard it are dead . Consider it is your distinct knowledge , not a knowledge in grosse or generall , that inlivens you . Know ye the passages and working of regeneration and repentance ? find yee the Word as fire , and as a hammer ? the Word is in its nature , and will be found so of them that receive it aright . Have yee an experimentall knowledge ? approve yee Gods Image , his waies in the Word , or in the lives of the Saints ? doe yee justifie wisedome ? are your hearts opened At the hearing of the Word ? doe yee like it ? At Christs comming many hearts were opened , because then his Word came , and it opened many mens hearts , shewed them what they were . How doe yee affect the Word , and Image of God in the lives of the Saints ? how doe yee finde holy affections in them ? blessednesse goeth alwayes with them . Affections are alwayes a signe of this , have yee received the Word with them ? have yee sorrowed for your sinnes ? doe you delight in God ? this will beget holy affections which will last ; afflictions put them not out , holy joy is not damped with afflictions , carnall joy is . What are your lives and actions ? If yee seeing others holy , ye cannot doe as they doe , this voyce hath not spoken to you . All that heare Christs voyce will come and be doing . Iam. 1.22 , if doing , be joyned with hearing , if yee are doers as well as hearers , this voyce hath spoken to you ; if your practise bee not joyned , yee are deceived . If yee finde upon examination that yee have not done it : remember that Christs sheepe heare his voyce ; Iohn 10.3.4 . yee may therefore feare yee be lost sheepe if yee heare it not . Hee that hath an eare heares the Gospel ; If it be hidden , 2 Cor. 4.3.4 . it is hidden to those that perish : where men live in ignorance and heare not , God regards not it so much : Act. 17.30 . that s not the time of triall : have ye the Word as wheate with chaffe , it trieth not ; but the Word comming with authority , and not as the Scribes ; when Christs voyce sounds in the Word , see how yee are affected : if yee heare not ye are dead . Cant. 2. Christs comming is compared to a Spring time , wherein the flowers appeare on the earth , and the birds begin to sing , and the trees put out their greene fruite : that is , when Christ makes himselfe knowne , it is Spring time : doe you spring when the Word comes , when the messages of salvation are made knowne unto you ? if not , yee are dead . Our end in speaking this is not to trouble you , but to bring you to salvation . I will therefore shew you what keepes men off from hearing Christs voyce , that knowing the impediments yee may remove them . The impediments are seven .

The first , is selfe-wisedome ; this is a great impediment from hearing the voyce of the Sonne of God : selfe-conceitednesse hinders men much , because it breeds a despising of the wayes of God . 1 Cor. 2.4 . The naturall man receiveth not the things of the Spirit of God , for they are foolishnesse with him : therefore 1 Cor. 3.18 . if any man seeme to be wise in the world , let him become a foole that he may be wise : that is , let him lay aside that wisedome which begetteth pride in our hearts . Michals disposition is in every one of us more or lesse , shee despised David : so men chalke out a way to themselves , in which they will goe , they will seeke their owne wayes , and will not be subiect to the Law of God . Rom. 8.7 . The carnall mind is enmity with God , for it is not subject to the Law of God , neyther indeed can it be . 2 Cor. 10.5 . speaking of imaginations , saith , that men with them build up themselves against God , and will not alter their courses . The greatest opposition is in mens minds : take a man that hath a true opinion , it is easy to remove his lusts , but false iudgements are as bulwarkes against Gods wisedome . Men will doe thus and thus because they thinke their state is good . The Scribes and Pharisees came not to Christ , Luk. 15.1 . but Publicans and sinners came : so it is with men now , doe wee lay open their sinnes unto them , yet they will not be perswaded : men will bee righteous of themselves , and will not bee perswaded that Christ must bee made unto them righteousnesse , and redemption , and wisedome . This opinion of our selves is a great impediment , this contemnes the way of God , and fashions out our owne wayes ; this contenting of our selves with our present estate makes men erre : therefore Psal. 119.21 . Cursed are the proud that are alwayes erring from thy Law : Sel●e conceite makes men erre ,

The second impediment is custome : men have beene used to such wayes , and will not alter them . Ioh 4.12 . the woman of Samaria was much held off with this argument . Christ comming to teach her the doctrine of salvation ; Art thou greater , said shee , than our father Iacob that gave us this Well ? This opinion that our fathers have gone this way , and it is transmitted to us , hinders men much ; men cannot indure newnesse . Lot is taxed for this by the Sodomites , Gen. 19.9 . This fellow came in to sojorne here , and will he now be a Iudge ? so Act. 17. Paul preaching at Athens , the Athenians asked , What new doctrine is this that thou preachest ? men being accustomed to a way , it winns their opinion ; men having once judged , are loth to iudge againe : custome winns their affection . Change is troublesome : men having gone long in a course they will still plod on in the same tract . Custome of our fathers , or country or place where wee are , our owne custome makes us loath to forsake it .

Thirdly , Similitude is a great hinderance . Exod. 7.22 . Pharaohs heart was hardned because the Magicians did the same miracles , that Moyses and Aaron did ; So similitude hinders men from imbracing the wayes of Christ , and God . Men seeing Papists austerity like our mortification , their sufferings like true martyrdome , they are perswaded of their wayes , as we are of ours : so for civility , when as men see it so like religion , as a sparke is like the fire , they imbrace it : All deceit is from similitude , false wares having the same dye that true hath , deceive the buiers : so falling starres are like other starres . When wee see some men that professe religion to be false hearted , we thinke all are so : wherefore Phil. 1.10 . The Apostles prayes , that they might abound in all knowledge and judgement to discerne of things that differ : this proximity makes us deceived .

Fourthly , false experiments hinder us much ; some experiments of the workes of God , that should draw us nearer to him , if wee make false use of them , make us farther from him ; As if God afflict and restore againe , or keepe us from affliction , our hearts are hardened . Exod. 8.15 . when as the Froggs were removed , Pharoah his heart was hardned : rest made him harden his heart : so many times it makes men slight the word , and afflictions which God layes on them . We may see this in Souldiers and Mariners ; none more ready to contemne dangers than they , because they have often escaped ; they delude the workes of God that should draw them to salvation . Rootes will make the weeds grow againe , not being taken heed of : The long suffering of God should draw us to repentance , but it doth not so : 2 Pet. 3.3 . In the last time shall come mockers , walking after their owne lusts , and saying , where is the promise of his comming ? for all things continue as they were from the beginning of the creation ; that is , men shall feele nothing , apprehend nothing ; judgements being beleeved they second the Word , being eluded , they hinder us and it .

The fift impediment is ignorance ; men know not the wayes of God , therefore they doe not imbrace them . Ioh. 4.10 . If thou hadst knowne the gift of God , and who it is that speaketh to thee , thou wouldest have asked of him . There is enough in religion to make men love it , if they knew it : there is vertue in it , there is beauty and profit in it . Esa. 57. There is a peace in it ; all the wayes of it are wayes of pleasantnesse : there is honour in it ; old age is honourable with righteousnesse . But mens hearts are full of darkenesse ; they see not , neyther doe they understand it . 2 Pet. 2.12 . They speake evill of the things they know not ; It s true they know the things , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they know them not experimentally and really , and that deceives them , 1 Cor. 8.2 . If any man thinke hee knoweth any thing , he knoweth nothing yet as he ought to know . One may know all things , and yet know nothing , as he should : Ignorance deceives many , it makes them to measure religion by a false rule , and common opinion . Acts 24.14 . it is called heresy ; when yee iudge of it by externall shewes , all basenesse is outwardly in religion , it is like a costly thing covered with straw : Christ was hid under a Carpenters Sonne ; preaching under the name of foolishnesse : so our ignorance in attributing things to false causes keepes us off . If the Gospel be hid , it is hidden to those that perish ; there is a double ignorance ; privative , and positive ; that is it , by which the God of this world blinds men , breeding a false perswasion of good , and a good perswasion of evill .

The sixt impediment is in-consideration : men doe not consider the things they might know : if men would deduce one thing from another , and doe that they know , they might be brought to God . Deut. 29.2.3 . yee have seene , saith Moyses , all that the Lord did before your eyes , in the Land of Egypt , upon Pharoah and his servants ; yee have seene those great signes and miracles which he did , yet the Lord hath not given you an heart to perceive , and eyes to see , and eares to heare untill this day : that is , yee have not profited because yee have not considered . We thinke if that we had lived then , wee had beleeved , yet we see how few of them did beleeve : we beleeve the Scriptures , yet what inconsequency is there in mens lives , because wee doe not consider things . Consideration helpes to perfect mens actions ; it is a circular line ; one part helpes the other . If we looke backe and examine our actions , it helpes ; want of it hinders . What is repentance , but consideration ? Ier. 8.6 . No man repented him of his wickednesse , saying , what have I done ? want of this keepes men from salvation . 2 Chron. 6.37 . If they bethinke themselves in the Land whither they are carried away , and turne and pray unto me , in their captivity , saying , We have sinned , we have done amisse , and dealt wickedly ; then I will heare . So Ier. 8.6 . God harkned whether any would say , What have I done ? men goe on and consider not . Hosea 4.11 . Whoredome , and new wine , steale away their hearts ; that is , it makes them not to consider . Mark . 6.52 . They considered not the loaves , therefore their hearts were hardned : they were fearefull in the ship , because they considered not the miracle of the loaves .

The seventh impediment , is a certaine stifnesse and obfirmation of minde , whereby a man is setled to continue in such a course that is pleasant to him , and all that crosse him in it are enemies to him . Rom. 8. the flesh is not subject to the Spirit , it crosseth it : one reckons not a man his enemy unlesse hee crosse him . It must be so ; every creature as long as it hath a being , opposeth that which is contrary to it : so every man that delights himselfe in such or such a lust , will not be circumcised , cleansed and washed from it , he will not have Christ reigne over him ; he will have his elbow roome . Those men that are not translated from death to life , they count the wayes of God eyther vanity or folly , and will not submit unto them , nor yet heare Christ voyce .

Now the meanes , The means how to heare profitablie . the helpes , and wayes to breake through these impediments , and to receive the Word with profit , are these .

First , to heare profitably , that the voyce of the Sonne of God be not a common voyce , but peculiar , take that rule which is set downe , Luk. 8.18 . Take heed how you heare . Christ gave that admonition to his hearers , and I give it to you : looke to your selves , take heed how yee come to heare the Word ; doe it diligently : the reason of this is added in the same verse : for unto him that hath shall be given , & from him that hath not , shall be taken away even that which he seemed to have : that is , if yee heare and get a little knowledge , yee shall have more : he that yeeldeth some fruits , shall bring forth more : hee that doth some things , shall doe more , God will blesse you . But from him that hath not , shall bee taken even that which he seemed to have : that is , your hearts shall be hardned , and that common knowledge which you have shall be taken away . Ioh. 15.2 . Every branch that beareth not fruite God cuts downe . God lookes into a Congregation to see who doth make conscience of hearing ; those that doe , he purgeth ; but those that profit not , he curseth : he takes not away their lives , but their graces , makes them wither in the inward man , and so he comes to death . Luk. 19. he that had ten Talents , he that had most , had more given him : To practise a little is the way to get more . The Talent is taken from him , who did not use it , and given to him , that had most Talents . There are two rewards for him that useth the Talent well . First , hee shall have more . Secondly , he shall be ruler over ten Cities ; he shall have comfort here , and hereafter : he shall have more comfort and grace . See how he dealt with Nathaniel , Iohn 1.50 . Because he confessed Christ to be the Sonne of God , and beleeved because Christ saw him under the Fig-tree , which was but a small thing ; Christ tels him that he shall see greater things than these . Ioh. 7.17 . If any man will doe his will , he shall know of the doctrine whether it be of God : that is , if yee practise according to your knowledge , you shall know more , it shall be confirmed to you . Let men know and not practice , then Rom. 1.21.21 . Because when they knew God , they glorifie him not as God , neyther are thankfull , therefore God gives them up to uncleannesse , thorow the lusts of their owne hearts , to dishonour their owne bodies betweene themselves , and to worship Idols ; as he dealt with the Gentiles . So in the 2 Thessa. 2.9 . Because they received not the love of the truth ; because they heard much , and did not imbrace it , God gave them up to strong delusions to beleeve lyes . See it by experience : when as men play with their knowledge , God gives them up to heresies . The Spirit of God will not strive long with them . God hath commanded us , not to cast Pearles before Swine ; and will hee himselfe doe it ? Consider what yee doe in every doctrine of salvation , that is preached to you ; yee eyther relish it , or not ; yee obey it , or disobey it ; yee taste it , or disrelish it : If yee taste it not , it is a savour of death unto death ; that is , it brings death and leads to hell : if yee savour it aright , it brings to heaven . There is no true doctrine , but the not obeying of it bringeth something to your damnation . When the savour of Christs knowledge is made manifest , nor receiving it , yee reject it , and it brings a curse . Heb. 6.7.8 . The earth which drinketh in the raine which commeth oft upon it , and brings forth hearbes meete for him by whom it is dressed , receiveth a blesssing of God ; but that which bringeth forth thornes and briers is rejected , and is nigh unto cursing , whose end is to be burned : that is , the word is as raine , it makes hearbs and weeds to grow : if hearbs grow , God doth prosper it more : if it fals upon rockes it withers more and more ; God doth curse it . It is not in the knowledge of divinity as in other sciences : in them yee may neglect a yeare or two , and get it againe ; but it is not so in this ; yee will not be able to returne againe , yee are neare a curse , yee cannot redeeme it . See what followes in the neglecting of the Word , in the 2 Chron. 36.15.16 . God sent his messengers rising up early , &c. because he had compassion on his people , and on his dwelling place . But they mocked the messengers of God , and despised his Word , and misused his Prophets , untill the wrath of the Lord rose up against his people , till there was no remedy . Grace may stand with infirmities before they are revealed , but being reveiled the light discerneth them . If men refuse , God indures it not . Act. 17.30 . The times of that ignorance God regarded not , but now take heed , the Gospel being reveiled ; God will beare no longer . Before Iohn Baptist came , the Axe was not laid to the roote of the tree ; but as soone as he came , it was ; because then the Gospel was made knowne ; he revealed the truth . When the truth is once revealed , if men doe not then receive it , God indures it not . Heb. 3.13 . To day if yee will heare my voyce , harden not your hearts . God will not stay longer than this day . There is a day , ( when it is we cannot prescribe ) after which God will not offer grace : but commonly we see that men being of the age of discretion , & having the way shewed , if they neglect it then , they commonly perish . God hath a secret time , The Iewes had their day ; but because they accounted themselves unworthy of everlasting life , Paul did turne from them to the Gentiles , Act. 13.46 . Saul had his day , hee had common gifts and profited not , therefore God forsooke him . So Israel had their day , but when they neglected it , God bids Ieremiah not to pray for them . Consider what you have heard of the Sacrament , that yee may not absent your selves from it , in the places wherein you are , without weighty affaires , which will excuse you before God : so for the Sabbath ; you know it should bee kept ; because it is holy ; and if it be holy I would aske you this question ; whether it bee holy in whole , or in part ? If all of it be holy , it is not arbitrary , it must be sequestred from common uses . The vessels of the Sanctuary are said to be holy , because they were not used but about holy things : so the Temple is holy , because it is a place set apart for Gods service : so time is holy , when it is bestowed on holy things , holy thoughts , holy duties ; consider that it is holy , and that every part thereof is holy ; and then deny if you can , that it is not to be sanctified . Some men spend their time in idlenesse and gaming ; most in drunkennesse and disorder , and not as they should . Yee have heard of mortification ; yee have heard the doctrine of changing from death to life ; apply them , and take heed how you heare ; yee that heard it negligently shall grow worse and worse .

The second meanes to heare profitably , is that which is set downe in the 1 Thess. 2.13 . that is , to receive the Word , not as the word of man ; but as the Word of God . This makes the word of Christ effectuall , to heare it as the Word of God : that is , consider whose word it is . Consider the ground of it , that it proceeds from God who is present , God is there and we speake in his stead : God spake to the Israelits in Mount Sinay , and would have continued for any thing we know , yet the people desired that Moyses should speake unto them . Wee beseech you in the stead of Christ , to be reconciled unto God . This is of much moment , to heare it as Gods Word : morrall truths may build you up in morrall vertues , and may be profitable to that purpose ; but they will not breed spirituall life ; that the Word onely doth , being received as the Word of God . Iohn 6.65 . when as Christ demanded of the twelve , whether they also would goe away ? Peter made this answer ; Lord , whither shall we goe ? thou hast the words of eternall life . A man is not a living man , but by conjunction betwixt God and the soule : God is to the soule , as the soule is to the body , he puts life into it , and is conjoyned to it by his word when it is thus received .

The Word comming as from God , wee doe that which is commanded us , because God will have us doe it : and then wee doe it simply and sincerely , so that God accepts it ; Wee receive it as the word of God , it breeds life within us : when we receive it with faith , with full Assurance , then it comes from God , then it comes in power and in the holy Ghost , and makes us become followers of Christ , 1 Thess. 1.5 . when we receive the Word of God , it workes effectually in us . 1 Thess. 2.13 . when we receive it as from God with full assurance , it begetteth life in us . To live is to have sence and motion , to be acting : the receiving of the word with full assurance , makes us active ; the beleeving of it sets men on worke 2 Chron. 25.5.6 . 10. When as Amasiah beleeved that God would not be with him unlesse hee sent away the Israelites , then he sent them away and not before . Caleb and Iosuah did beleeve , therefore they followed God constantly . Abraham offered up his sonne Isaack , because he beleeved God , that he could give him another sonne , or raise him out of ashes againe . Let a man be perswaded that such a thing will hurt him , or that such a thing will doe him good , he doth the one and leaves the other . Receive therefore the Word with full assurance , consider what is delivered , if it be the Word or no ; consider that it which yee heare , is eyther the Word or not the Word , it belongs to me or not . Men take things overly , and are not rooted and grounded in faith , and that makes them heare unprofitably . See then if your particular actions agree with the Word , so yee shall be rooted in faith ; this makes the Word a Word of life .

The third rule and meanes to heare with profit , is that which is set downe of the fourth ground , in the parable of the seed in the eight of Luke , the 15. verse , that is , to receive the Word with honest and good hearts ; having heard the Word to keepe it , and to bring forth fruite with patience . Heare the Word with honest hearts ; this is done when as a man is resolved to practise whatsoever God will reveale ; when he hath no reservations or exceptions to himselfe ; when hee is resolved to practise what he heares with an humble heart : being humbled wee will doe this , and not before . The fourth ground was humbled ; men will not heare this because they are proud : now pride is an evill disposition in the creature , whereby it exalts its selfe above its measure : There is this fault in men , they will picke and chuse in the wayes of God . The last ground will onely part with all for Christ . Act. 9. When as Paul was humbled , hee then cried out , Lord what wilt thou have me to doe ? I will doe or suffer any thing for thee , and he was as good as his word . So Act. 2.32 . the Iewes being humbled cried out , Men and brethren what shall wee doe ? wee will doe any thing to bee saved . So Act. 16.30 . The jaylor being humbled , demanded of Paul what he should doe to be saved ; when as a man is thus disposed , God will teach him , Psal. 25. God teacheth the humble his wayes : man himselfe will doe so ; if he see one willing to learne , he will teach him : The secrets of the Lord are revealed to those that feare fear● him ; to those that stand in awe of him , and dare doe nothing against him : hee reveales his peculiar truths in a peculiar manner to men , those things that are effectuall to their salvation : bring therefore humble hearts , ready to obey .

Object . But you will say ; we doe obey and practise what we doe heare .

I answer , Answ. that yee may be deceived as they in the fift of Deut. they said they would obey , but God saw that there was another heart in them than what they said : therefore God said ; O that there were such an heart in them , that they would feare me , and keepe my commandements alwayes , that it might goe well with them and their children for ever . So Iohanan and the other Captaines , Ier. 42.20 . desires Ieremia , to goe to God , to know his will , and they would doe whatsoever he should say , whether it were good or evill . But Ieremiah tels them that they did but dissemble in their hearts ; he knew they would not do it . Looke to this in the acts and the effects : what have you done when the Word crosseth you in your aymes , estates , names , friends ? if you have disobeyed it , then Eze. 14.4 . the word is made a stumbling blocke , and your iniquities before your face , and the Lord will answer you according to the multitude of your Idols . God will answer such men according to their comming , as they come with false hearts , they shall be dealt withall accordingly . Come then with hearts resolved to practise whatsoever is spoken , and desire God to make it effectuall to savation .

The fourth meanes to heare the Word , and the voyce of Christ profitably , is to lay up what you heare : let it abide with you and continew with you . This rule is prescribed by Christ himselfe . Ioh. 15.7 . If yee abide in me , and my words abide in you , yee shall aske what yee will , and it shall be done unto you : When yee attend to the Word , if yee are affected with it but for the time , it is nothing ; except it continue with you it will not profit you ; you must doe as Mary did ; shee layed up all the sayings that shee heard of Christ , and pondered them in her heart , Luke 2.51 . The Disciples often questioned of Christ , which proves , that they pondered his words in their hearts : So the nobles of Berea , they searched the Scripture : so Iacob he noted the saying of Ioseph and laid it up : yee doe not heare thus if you doe but lend your eares for the time , if yee worke it not upon your affections , yee profit not . The reason why there is so much preaching , and so little profit , is for want of this . There are two kinds of ill hearers : the first are such as heare as Swine , and trample all they heare under feete ; the second , such as heare as Dogs , snarling at the doctrine : if yee offend in eyther of these , yee heare amisse . Of all the foure grounds that was worst which received not the Word . When men heare the Word there is more than a naturall forgetfulnesse in them , the Divell helpes it . Iam. 1.23.29 . He that heares the Word , and recals it not , or practiseth it not , is like one that beholdeth his face in a glasse , for hee beholdeth himselfe and goeth away , and straight way forgetteth what manner of man he was : yee must recall it before yee can practise it , else yee will be like to those that behold their face in a glasse , and wipe not away their spots .

Be not therefore 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 W●ord at our mouthes and beleeve . Acts 14.1 . a 〈◊〉 company of Iewes and Gentiles beleeved by h●●●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 lo●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 tha● 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 . Ob.

To this I answer , A●s . 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 .