A sermon of spirituall life and death Preached before the king, at White-Hal, Nouember, 1616 by the late faithfull minister of Iesus Christ, Iohn Preston, Dr. In Diuinity, chapplaine in ordinar[y] to his maiesty, Mr. of Emmanuel Colledge in Cambridge, and sometimes preacher at Lincolnes Inne.

A SERMON OF SPIRITVALL LIFE , AND DEATH . 1 IOHN 5. 12. He that hath the Sonne , hath Life ; and he that hath not the Sonne , hath not Life .

THe Apostles scope here , is to shew vs what great priviledges wee haue by Iesus Christ ; amongst which this is one of the chiefest , That he that hath the Sonne , hath life ; that is , he hath a life of grace for the present , and shal haue a life of glory for euer hereafter ; which he sets downe by the opposite , * * Mors est ●ita sine Christo Ignatius Epist. 15. ad Romanos . The generall Doctrines . He that hath not the Sonne , hath not life . So that the point lyes euidently before vs : That whosoeuer hath not a spirituall life for the present , hee is not in Christ , and whosoeuer hath it , is in Christ , and shall liue for euer ; whence these two points are to be obserued .

1. That euery man by nature is a dead man ; The doctrines that is , dead in trespasses and sinnes . 2. That yet there is a life to bee had , which is contrary to this death .

First , I say , Euery man by nature is a dead man , The first doctrine . for life you see here is from the Son : now there is a a Fiunt enim , non nascuntur Christiani . Tertullian . Apolog. aduers Gentes . Hierom. Epist 7. ad Laetam . c. 1. no man borne a member of the new Adam , but euery man is borne b b Psal. 51. 5. Rom. 5. 12. 18 a member of the old , & therefore in that sense is borne a dead man , though otherwise indued with a naturall life : for if the c c Math. 7. 17 , 18. c. 12. 33. Iude 12. Spirituall life wherein it consists . roote be dead , as the old Adam is , all the branches that rise from the root , must be dead also .

Againe , spirituall life is nothing else , but a coniunction of the soule with the Spirit of God ; euen as the naturall life is a coniunction of the body with the soule : now as the soule leaues the body , so the holy Ghost withdraws him selfe from the soule , when it is disioynted , distempered , and made vnfit for vse . For euen as a man dwels in a house while it is habitable , hee playes on a musicall instrument while it is fit , and in tune ; he vseth a vessell while it is whole , and sound ; but when the house growes ruinous and inhabitable , he departs from it ; when the instrument is vnstrung , he layes it aside : when the vessell is broken or boared thorow , hee casts it away . And as the soule departs from the body when it is growne ruinous , when it is made inhabitable through mortall diseases , it layes it aside as an ouerworne garment : after the same manner , the holy Spirit withdrawes him selfe from the soule of a man , when it is broken , ruinatëd , and distempered , through the mortall disease of sinne and of naturall corruption : and this is the case of euery naturall man whatsoeuer , till he be reuiued by the infusion of a new life . And yet it is the common opinion of naturall men , that if they liue in the Church , and be baptized , and pray , and heare the word , and imbrace the true religion , and practise the outward duties of it ; that they are out of doubt in the state of this spirituall life . And therefore I thinke it would bee an houre well spent , to discouer dead men to themselues : to perswade them , that except they be made new creatures , Except they bee Iohn 3. 3. 5. borne againe , they are in a state of death , and cannot be saued in that state and condition : For you see , he that hath not life , hath not the Son , and he that hath not the Sonne shall dye , the wrath of God abides on him for euer , Iohn 3. the last verse .

Now it is said , Ephes. 4. 18. That men are strangers from this life , through the ignorance that is in them , and the hardnesse of their hearts : Marke it ; they are strangers from this life , partly through ignorance , because they are e e Pessima ignorantia boni est , bonum non esse . Prosper . Cont. Collatorem . cap. 3. 9. Ignorant of this worke of life and regeneration : they thinke there is a greater latitude in religion than there is ; within which compasse if they come they are safe : that is , though they bee not so strict , and so zealous ; though they goe not so fast to heauen as others , yet they shall do as well as the best : In a word , they are ignorant what belongs to this life , saith the Apostle , and therefore they are strangers to it . Partly againe they are strangers to it , because of the hardnesse of their hearts ; that is , either because they are so distracted and possessed with worldly businesse that they cannot attend it ; or they are so besotted and surfeited with pleasures and delights , that they are not sensible of the things that belong to this life , and therefore they are strangers to it : that is , they are not able to iudge of it , whether they haue this life of grace or not .

You will say vnto me , how shall we know it ?

You shall know it , from those properties of The properties & markes of spirituall life & death . life and death that are taken from the naturall life and death .

1. A man may know whether he remaine in First property the state of nature , whether he be a dead man or no , by considering whether hee haue any change wrought in him . For as it was said of Christ ; f f Reuel. 1. 18. He was dead , and is aliue ; so it is true of euery man that is in Christ , g g Ephes. 2. 1. Rom. 6. 11 , 1● . Luke 15. 24 , 31. Hee was dead , and is aliue : Now there are many changes in a man ; age makes a change ; place and company makes a change ; education , custome , and experience makes a change : but when a man is translated from death to life , it is another kind of change ; h h Pa●ca Del praecep●● sic totum ●omic nem immutant , vt expo●ito vetere novum reddant . Lactant. de falsa Sapientia cap. 26. As if another soule dwelt in the same body ; that a man can say , Ego non sum ego ; That when his old lusts , his acquaintance , his old temptations shall come , hee is able to answer them , and to say , hee is not the same man : though they knocke at the same doore , yet there is another inhabitant come into the house , and they finde not him they looke for . Euen as you see when a graft is put into a Crab-tree stocke , it changes all ; the sappe , and the fruit , and the leaues , and all are of another fashion ; so it is , when the life of grace is put into the heart of a naturall man , it changes the inward man and the outward ; it changes the whole frame of the soule . For my beloued , this is not a light alteration ; but as the old stampe must bee obliterated before the new can be imprinted ; as the old building must bee pulled downe , before you can set vp the new ; so this old nature of ours , must in a great measure be broken in peeces , before a man can be made a liuing man ; which is done , by the infusion of the supernaturall qualities of grace and holinesse : I say , supernaturall ; for euen as the earth may bring forth grasse and common wilde flowers of it selfe ; but it must be plowed and sowen before any wheat , or choice plants can grow there ; euen so , ( my brethren ) these corrupt natures we haue , may bring out things that are morally good , many morall vertues ; but before they can bring forth fruites of true righteousnesse , they must be i i Ier. 4. 3. Hosea . 10. 12. plowed and sowne : plowed ; that is , a man must be k k Psal. 51. 17. Isai. 66. 2. Initium enim est saluti● notitia peccati . Seneca . Epist. 28. broken in heart with an apprehension of his sinne , and of Gods eternall wrath : hee must see himselfe but a dead man ; hee must be l l Primum enim ●pus fidei pe● dilectionem operantis , cordis companctio est : in qua sine dubi● ejiciuntur daemonia , cuu eradicantur decorde ●eccata . Bernard . in A●centione . Dom. Sermo . 1. Col. 191. M. pricked and wounded in heart with the feare of it , as those Acts 2. 37. after the Sermon of Peter , it is said , They were pricked in their hearts , and cryed out ; Men and brethren , what shall we do to be saued ? This is that plowing and breaking the heart . But this is not enough , it must also be sowne ; that is , there must be an implanting of spirituall graces , which change and renew vs : according to that which you shall finde , Rom. 12. 2. Fashion your selues no more after this world , but be ye changed , or metamorphosed , by the renuing of your minde : And this is the first way by which you may discerne , whether you be dead or aliue .

Secondly , when there is no action , when there is no motion in a man , you say hee is 2. Property . dead ; when a man acts nothing , when hee stirres not himselfe , wee reckon him a dead man ; and this is the case of euery naturall man , he is not able to moue hand or foot in the way of true godlinesse . And if you say , Yea Obiection . but they are able to pray , to heare the word of God , to receiue the Sacrament ; they are able to doe many excellent duties of iustice and righteousnesse amongst men .

I answer , it is very true ; but yet the Scripture Answer . speakes of certaine dead workes , as Heb. 9. 14. The blood of Christ , is there said , to purge our conscience from dead workes ; that is , all these before mentioned they may be done , and they are good workes in themselues , hauing all the lineaments of good workes , as you know a dead body hath of a liuing ; but yet indeed they are but dead workes ; that is , they may haue a golden out-side , and be very beautifull in the sight of the world , and also in the sight of men ; but yet as Christ speakes , m m Luke 16. 15. be abhominable in the sight of God : For so a naturall man may pay a certaine debt of duty and obedience to God ; but he payes it in counterfeit coyne , that hath the stampe , the similitude , and colour of true coyne ; yet it consists ( if you looke to the inwards ) but of base mettall . As I remember a story , that n n In his booke de Damonolatria . Lugdumi . 1595. See Dell. Rio. Disquisitio . Mag. Remigius tels , who was a Iudge in Lorreigne , vnder whose iudgement many hundred of witches were condemned vpon their owne confession ; who said , that the deuill did bring them many boxes of currant coyne to the apearance of the witches , but when they came to vse them , they proued nothing but withered leaues . I say after the same manner Sathan cozens naturall men in things of greater moment ; hee suffers them o o Omnes enim sua extollunt : omnes etiam minima qua in altum çontulere dilatant . Seneca de Beneficijs , l. 3. c. 7. to thinke well of the good workes and duties that they doe , to make them thinke they are currant coyne : but when they come to make vse of this treasure at the day of death , they finde them to bee but withered leaues , such as God will not accept of in the time of extremitie , at the day of iudgement . The Apostle in the 1 Tim. 3. 5. speakes of certaine men , Who had a forme of godlinesse , but denied the power thereof : that is , that haue a formall customarie performance of good workes , and good duties , with which the conscience is satisfied ; and not able to iudge because it is ignorant . And therefore Sathan doth with men in this case , as wee are wont to do with children ; take from them true Gold ; and when they fall a crying , stoppe their mouthes with Counters . So I say , Sathan labours to keepe men from the liuely and thorow performance of good workes and holy duties ; and then satisfies their consciences , with that which hath but a forme of godlinesse , without the power of it .

But you will say ; How shall a man discerne Question . this , whether these good workes which are good in themselues , be good in such a manner as they are wrought by him ?

To this I answer ; you may know it by these Answer . Two wayes to discerne whether the workes we do are good or no. two things .

First , it is certaine , that except they be vital actions ; that is , except they proceed from an inward principle of life within , they are not First if they proceed from an inward principle of life . good actions , they are such as the Lord regards not . Now you know , there are motions , ( as the motions of clockes and watches ) that proceed not from life , but from Art ; so it is in this matter of religion ; many good actions may be done , many good motions in the waies of godlinesse , which yet may not proceede from the life of grace , but from outward respects to men ; from feare of hell ; from feare of iudgement ; or in sickenesse ; from the apprehension of death and calamity . In such cases , we may be stirred vp to do them ; and then euen as the wheeles that are set a going by the spring , when it is downe , you know they cease their motion : So commonly it is in these good fits , in these good moodes of godlinesse , when that which set them on worke is remoued p p Caduc● sunt quaecunque sucata sunt ; nec fiduciam praebent , possidentibus stabilem , quae possessonis non habent Veritatem . Cyprian de habitu Virginum . lib. There is an end of them . And therefore if you would know whether the workes you do bee right or no , such as God will accept at the last day , consider if they proceede from an inward principle , from a principle of life within .

2. You shall know them by their coldnesse . Secondly , if there be warmth in them . For coldnesse you know , is a symptome of death . Now these good workes when they are done by a naturall man , there is no life in them ; there is no warmth in them , no viuacitie nor quicknesse in them : where as you know , it is said , Iames 5. 16. Prayer if it be feruent , preuailes much : & Rom. 12. 16. Be ye burning in spirit , seruing the Lord : that is , all those duties that haue not heat in them , that haue not fire in them , why , the Lord regards them not : the reason is this ; because if there be no heat there , there is none of his Spirit there ; and then you know our prayers are but the voyce of our owne spirits : the workes we doe are but dead workes , because they are but the fruits and effects of dead flesh , if there be none of the Holy Ghost there . Now if there be no heat there , I say , there is none of the Spirit there ; for the Spirit is as fire : and therefore ye know what Iohn Baptist saith of our Sauiour : q q Math. 3. 11 He shall baptize you with the Holy Ghost and with fire : that is , He shall baptize you with the r r Ignis verò qui Deus est , consumit quidem , s●d non affligit : ardet suauiter , desox latur faeliciter . Est enim vere carbo desolatoriut ; sed qui sie in vitia exerceat 〈…〉 ignis , vt in anima vicem exhibeat vnstionis . Bernard . super Cantica , Sermo . 57. Col. 536. A. Holy Ghost , which is as fire . And therefore you shall find that holy men haue beene vsually described by the similitude of fire : as s s Petrus Christs amore vstus ardebat . Hom. 6. in Rom. 11. 1. 4 c. 42. Chrysostome saith , that Peter was like a man made all of fire walking among stubble : And one that desired to know what kind of man Basil was , it is said , there was presented vnto him in a dreame a pillar of fire with this motto , t t See Greg. Nazianzeni Monodia , in Basilij Mag. vitam . Talis est Basilius , such a one was Basil ; and old u u M. Fox in his Martyriologue . Latimer when he was asked the reason why there was so much preaching and so little practizing , gaue this answer , Deest ignis , fire is wanting . The same we may say in this case ; there may be a performance of many good duties , of prayer , of hearing , of receiuing the Sacraments , of worshipping God : but consider whether there bee fire , consider whether they bee not done without that liuelinesse , that feruencie that the Spirit of God requires ; either done without heat , or but halfe baked , as x x Hosea 7. 8. Hosea's cake was ; and if so , they be but dead workes : whereas true praying in secret betweene God and vs , why ? it is such as warmes and quickens the heart : it is such as brings the heart into a good frame of grace , and sets it right before God : and right hearing is such as kindles a fire in vs , that in great measure y y Hoc igne consumpta emni labe peccati , et rubigine vitiorum emundata , atque sanata conscientia sequitur . Bernard . Hom. 57. super Cantica . The 3. property . burnes vp the drosse of sinfull lusts and corrupt affections . And so we haue dispatched the second meanes , by which we may know whether we be aliue to righteousnesse , or dead in sinnes ; to consider , whether we haue any motion , and of what kind those motions and actions are .

Againe , you shall know it , by considering what you contend for most , for life is sweet , and euerie creature would maintaine this life , and z z Iob. 2. 4. Nihil homini tanti est vt vita , Homer . Ili . l 9 p. 324. would part with any thing rather then that . For a man that hath this life of grace in him , a a Nunc incipio discipulut esse , cum nihil expetam visibilium , vt Iesum Christum assequar . Ignes , crux , ferarum concursus , sectiones , ●auiena , ossium discerptiones , membrorum concisiones , totius corporis solutio , diaboli tormenta in me veniant , tantummodo vt Iesum nanciscar . Melius mihi emori propter Iesum Christum , quàm imperare finibus terra , Ignatij Epist. 15. ad Romanos . he will suffer any thing , he will lose his life , his credite , his goods , his libertie and all rather then he will wound his conscience , and violate his peace and communion with God , because that b b Psal. 63. 3. is as sweet and as deere to him as life ; whereas another man contends as much for his life , his credite , his profite , his pleasure , and sinne , and will rather suffer the losse of a good conscience , rather suffer any vneuennesse in his wayes towards God and men , any sinne , rather then he will be preiudiced in these things , because in this is his life , being dead to Christ and aliue to sinne .

Againe , such as the food is , such is the life : If it be the life of sinne that a man liues , which The 4. property . the c c Ephes. 2. 1. Scripture cals death , why then the secret thoughts and inward affections feed on carnal delights , either past , present , or to come ; that is , either he solaceth himselfe with the contemplation of what he hath had , or he feeds on that which is present , or he cheares vp himselfe with the thought and proiect of those carnall delights that are future : whereas a man that lines the life of grace , the contrarie is most acceptable to him ; For euerie life drawes to it selfe that which is most suitable and most agreeable with it , that is the food wherewith it is maintained , and that wherein it delights ; for pleasure is but applicatio conuenientis conuenienti ; but the application of that which is conuenient and agreeable to vs .

And if you say now , they may occupie themselues in hearing , reading , and praying , Obiection . and such like holy exercises .

I answer , they may , and it is well ; these Answer . things are verie commendable , and not to be omitted ; but yet there is some thing must be added , for that is not enough , except we be nourished by these duties , and grow by them ; as you know it is said , 1. Pet. 2. 2. Desire the sincere milke of the Word , that you may grow thereby : & as your common saying is , Shew me not the meat but the man . For Christ , d d Heb. 13. 20. the great Shepheard of the Sheepe , is affected in this case , as Shepheards are wont to be , that say not to their Sheepe , Shew me the hay I haue giuen you , but shew me , e e 〈…〉 qui diuinas Scripturas legens , verba vertit ; in opera . Bernard . de ordina vitae . Col. 1. 16. H. Lac & lanam , the wooll and the milke ; that is , Shew me the fruits and effects of all thy f f ●●bus Christianorum est verbum Dei , quo pascuntur omnes sancti tam homines quàm Angeli Bernard . in Assumpt . B. Mariae ; Sermo . 5. Col. 258. C. hearing , reading , and praying ; for a man may be conuersant in all these duties , and yet for want of life , and for want of a digestiue facultie within ; that is , not turning them to blood and spirits , he may not be nourished , he may not grow and be strengthened by them , but be as a man in an Atrophy , that eates verie much , & yet is as leane , and as meager , as if he had eat nothing : Of such the Scripture saith , that g g Reuel. 3. 1. they haue a name to liue , but yet are dead ; h h 2 Tim. 3. 7. that they are alwayes learning , but neuer come to the knowledge of the truth ; that is , to the sauing knowledge of it .

Last of all ; the last propertie of life , either The 5. property . of sinne , or of grace , is , ( as the propertie of euerie life ) not onely to draw to it selfe things suitable , but to i i Omnes dolos èt consi ●a tex●i ob vitam . Homeri Odys . l. 9 p. 25. expell and oppugne whatsoeuer is contrarie and hurtfull : so he that is a liuing man in Christ , though he hath the reliques , the weiftes and remainders of sinne still in him , yet he is sicke of them , k k Gal. 5. 26 , 17. 1 Cor. 9. 25 , 26 , 27. Rom. 7. 14 , to the end . 1 Tim. 6. 11 , 12. he fights against them , and resists them continually , as health resists sicknesse , or as a liuing fountaine resists mud that fals into it , it workes it out , and doth not rest till it be cleane againe ; when another man workes out those good things , those good thoughts , and motions that are iniected and kindled in him ( for some good moods and fits they may haue ; ) I say , they l l Mal. 1. 13. Zach. 7. 12. I say 22. 12 , 13 Acts 24. 25. And no maruaile , for Luxurioso frug al●tas p●na est , pigro supplicij loco labor est , delicatus mise● retur industria : desidioso studere torquert est . Seneca Epist. 71. reiect them and are sicke and wearie of them , and the meanes that should encrease them , and they are not well , till they haue gotten themselues into another element : but for the sinnes that are sutable to them , either by disposition , or by education , or by custome , m m Non prius est vt de vita homines quam de iniquitate discedant . Quis exim non cum iniquitatibus suis ●oritur , et cu● ipsis , atque in ipsis sceleribus sepeliatur . m m Tunc enim consummata inselicitas , vbi turpia non ●●●um delectant , sed etiam placent : et desi●it esse re●ed●o locus , 〈◊〉 qu● suerant . vitta , mores fiun● . Seneca Epist. 39. those they suffer to lye vnexpelled , vnresisted , as mud in ponds , or dead waters . And this ( my Brethren ) is a great signe of death : for I will bee bold to say this , that if we lie in any knowne sinne , that is , if there be a continuall tract of any sinne , that we know to be sinne , that is drawne as a thred through our whole conuersation , ( be it Fornication , or Adulterie , or Swearing , or Drunkennesse , or Malice , or Enuie , or any other ) I say , it is ⁿ verie dangerous , yea deadly , if it haue any dominion , if we lye in it : For you know , a preuailing disease will kill , and one disease will doe it as well as a hundred : as a Swine that passeth through a thousand durtie puddles and wallowes but in one , it is enough to make her vncleane and filthy all ouer as well as if she had done it in more . The Scripture is plaine in this case , 2 Cor. 5. 17. Whosoeuer is in Christ is a new creature , old things are passed away , all things are become new . Gal. 5. 24. Whosoeuer is in Christ , hath crucified the flesh with the affections and lusts thereof . So that if there be any liuing lusts in a man , I say , if there bee one lust that is perfectly liuing , o o Nihil enim prorsus de virtutum splendore attingit , nihil de pictatis suauit●te g●stat qui magis vul● sordescere in ijs quae i●munda sunt , quam in ijs splendere qua sancta sunt , Leo de Ieiunio 7. Mensis Sermo. 8. c. 2. it is an argument , that the whole body of death is in vs . And if it be so , we are yet in the state of death , and are not translated into the glorious libertie of the Sonnes of God . And so I haue shewed you , That euerie man by nature is dead in trespasses and sinnes , and how you may know it , and that if wee continue in that condition , and are not partakers of the first resurrection , p p Reuel. 20. 5 , 6. The 2. doct. we shall neuer be partakers of the second resurrection .

Now we come to the next , which wee will dispatch very briefly ; namely , That there is a life contrary to this death .

And that you may vnderstand what it is ; you must know , that euery man by nature is in a dead sleepe ; and therefore hee sees not this death , nor feeles it , nor regards it : for it hath this property of death , that as a dead man feeles not that hee is dead ; so he that wants this spirituall life is not sensible of it ; q q I say 42. 24 , 25. Hosca 7. 1 , 2. Vulueri vetusto et neglecto callus obd●citur et eo insanabile , quo insensibile fit . Bernard . de Consider . l. 1. c. 2. For the soule in the worse condition it is , the lesse it feeles it . It is not so with the body : and therefore the first thing that is to bee done to bring a man out of this miserable condition of death , is to waken him ; to open his eyes to see that he is a child of wrath , and to see what extreame need hee stands in of Iesus Christ , and to seeke and long after him , as a condemned man longs after his pardon ; as r r Deut. 19. 5. Hee that was pursued by the Auenger of blood , in the old Law , ran to the Citie of refuge for shelter ; I say , after that manner we must first be wakened . This you shall see , s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Qua propter dicit : Wherefore it saith ; not he saith : that is , the light mentioned in the former verse , saith : Awake thou that sleepest &c. hence we vsually say to those which lie long in bed in the day-time ; Awake & arise for shame , for the very day-light , or Sun doth call you vp ; which interpre tation the very dependency & connection of the words , together with the 1 Thes. 5. 4 , 5 , 6 , 7 , 8. & Rom. 13. 11 , 12 , 13. do fully warrant . Ephes. 5. 14. Awake thou that sleepest , and stand vp from the dead , and Christ shall giue thee light ; that waking therefore is the first worke : and Rom. 7. 9 ( it is an excellent expression of the Apostle ) saith he , I was once aliue without the Law , but when the Law came , sinne reuiued , and I dyed ; the meaning of it is : Before , when I was ignorant of the Law , I thought my selfe a liuing man in as good estate as the best ; but when the Law came , that is , when I was enlightened to see the true meaning of the Law , that I see my selfe and sinne in a right glasse , then sinne was aliue and I dyed ; that is , I found my selfe no better then a dead man . So that is the first worke that God doth to a man that he means to saue , to waken him out of this dead sleepe , to lay him vpon his conscience , that is , to set it vpon him , and to pursue him as the auenger of blood we spake of before : when that is done once , then a man will flye to the Citie of refuge , that is t t For amina petrae vul●●ra Christi . In his passer in●e●it sibi 〈…〉 , & 〈◊〉 nidum vbi reponat p●llo● suos : in his sec●lumba tutatur , et circumuolat , &c. Bernard . to Christ , as u u 1 King . 2. 28 Ioab did flye to the Hornes of the Altar , and cry earnestly for pardon of his sinnes , euen as x x Iudges 15. 18. Sampson did for water , or else I dye . And when a man comes thus to Christ , thus humbled , y y Psal. 51. 17. then Christ accepts him , and then he breathes this breath of life into him , z z Gen. 2. 7. as God breathed the breath of life into Adam , and so he is made a liuing man , according to that , Ioh. 5. 25. The houre shall come and now is , that the dead shall heare the voyce of the Sonne of God , and those that heare it shall liue . For when a man toucheth Christ by faith , a a Math. 9 , 20 , ●2 . as the woman touched the hemme of his garment , there goes a certaine virtue out from him that b b Mat. 4. 2. heales his soule , as that virtue healed the bloody issue . This then is a thing much to be marked , that euen as you see , when Iron comes neere the Load-stone , there goes a virtue from the Load-stone that drawes the Iron to it , so though c c Acts 1. 11. Christ be in Heauen , and we vpon earth , there goes a certaine attractiue virtue from him , that d d Cant. 1. 4. drawes vs to him ; and not onely so , but it changeth vs , it quickens and e e Rom. 12. 2. reformeth vs , by this infusion of a new life , by this transmission of a certaine power and virtue that comes from him .

You will say , This is some-what obscure ; Question . What kind of virtue is this ? What kind of infusion ? What kind of transmission ?

My beloued , it is true , it is the great mysterie Answer . of life and regeneration : but that we may explaine to you what vertue this is , that comes out from Christ ; what kind of infusion and transmission it is , we will explaine it as farre as it is expressible ; and it is done after this manner : Euen as you see an Artificer , when f Manna absconditum est , nomen novum est , quod nemo scit nisi qui accipit . Non illud eruditio , sed vnctio docet ; nec scientia sed conscientia appraehendit . Bernard . de Conuersatione ad Clericos , cap. 21. he goes about any worke of Art , there goes a certaine influence from the skill that is stated in his mind , that passes vpon the worke as he molds it , and fashions it , and sets a stampe vpon it , according to the Idea that is seated within : Or as when the will moues the members to and fro , there goes a commanding acting power , that acts the members , that stirs them according to the disposition of the will : Or as we see in the worke of Nature , when as Bees make their Combes , or Birds their Nests , there goes out a certaine instinct from God the Author of Nature , that impels and instigates the Creatures to doe according to their kind . Such a kind , I say , such a kind it is of vertue and power ( which the Scripture cals , the g g Phil. 3. 10 , Ephes. 1. 18 , 19 , 20. vertue of his resurrection ) that comes from Christ : the Spirit of Christ , that h h Ezech. 36. 26 , 27. Iohn 3. 3 , 5. Rom. 12. 2. molds and fashions the heart of a man , that i i Ephes. 1. 18 , 19. 20. & 3. 7. 30. commands powerfully in him , and k k Rom. 2. 1 , 14. Gal. 5. 16. guides and directs him to doe agreeable to his will . And this is it ( my beloued ) which the Apostle speakes of , Ephes. 1. 19. he prayes there , that their eyes might be opened to see the exceeding greatnesse of his power ; that is , it is not an emptie forme of godlinesse , but an effectuall preualent power , that puts not vpon vs onely a washy colour of a good profession , but dyes the heart in graine with grace and holinesse ; that is , it doth not onely alter the superficies , l l Ezech. 36. 26 , 27. 2 Cor. 5. 17 , 18. Psal. 51. 10. 1 Cor. 5. 7. but changes the whole frame of the heart , m m Rom. 6. 4. 1 Pet. 2. 1 , 2. and turnes the rudder of the life , and guides the course to a quite contrarie point of compasse . And thus it differs from the forme of godlinesse we spake of before , as the life differs from the picture , the substance from the shadow ; as that which hath sinewes and efficaciousnesse , differs from that which is weake and powerlesse . This vertue and power comes from Christ to the soule , when God meanes to make any one a liuing man ; it not onely makes proffers and offers , not onely breeds good desires and purposes in the heart , n n Isay 37. 3. that when they come to the birth , have no strength to bring forth : but it so plants them in the heart , that they liue as the Creatures liue in their owne Element ; whereas in those that haue their old natures still , they wither and vanish away , as Plants that are in a soyle that is not connaturall and suitable to them . Therefore if we would know , whether this life is wrought in vs or no , let vs consider whether euer we haue had experience of such a great power , vertue , and influence from Christ , that hath changed , reformed , and renewed vs , and not onely made vs o o Obedientia ●ollis imperium ; nec dura ibi necessitate seruitur vbi diligi●ar , quod iubetur . Leo de Ieiunio 7. Mensis Sermo . cap. 1. willing to liue a holy life , to haue our lusts mortified , to pray feruently , and to keepe the Sabbath with delight , but likewise enable vs to doe the things also , as the Apostle speakes , p p Phil. 4. 13. I am able to doe all things through Christ that strengtheneth me .

So much shall serue to shew you that we are by nature dead , and that yet there is life to be had contrarie to that death .

Now for application of this , which shall be three-fold .

First let vs bee exhorted to beleeue that 1. Vse . there is such a life , for it is said , Col. 3. 3. that this life is hid in Christ with God : it is hid , and therefore to be beleeued . The things that we see , we need not beleeue , but it is said , it is an hidden life ; now why it is said to be an hidden life , let vs consider from whom it is hidden , and with what it is hidden : It is hidden from q Quia lu●en cacis oculis non vident , non oculorum ●utant esse culpam , sea Soli● . Hierom. Epist. 22. c. 13 naturall men , euen as colours from a blinde man , or as they are hid in the darke : the colours are there , but they are said to be hid from him ; because either there wants an eye , or there wants light to see them .

Againe , with what it is hid . 1.

This spirituall life , this life of grace , first , it is hid with this naturall life , we see men to breath and liue , but this life is within , we cannot see it .

Againe , it is hid vnder a base out-side , as r r Math. 13. 55. Christ was vnder a Carpenters Sonne , as the s s 1 Cor. 1. 18 2. wisdome of God is hid vnder the foolishnesse of preaching ; as t t Heb. 11. 37 , 38. those Saints the world were not worthy of , were hid vnder Goats-Skins ; and as the great mysterie of saluation hid vnder u u 1 Cor. 11. 23 , to 30. the Elements of Bread and Wine : after this manner , I say , this life is hid vnder a base outside , because they that liue this life of grace , for x x 1 Cor. 1. 26 , to 31. the most part are base and contemptible in the eyes of the world : and this is one thing that hides this life from vs .

Thirdly , it is hid with the infirmities of 3. the Saints , euen as you see this naturall life is hid in a swowne , or as reason is hid in drunkennesse ; there is life there , there is reason there , but it is not seene . So it is true , that y y Iames 3. 2. holy men haue many infirmities , and because of them we cannot see this life , and we thinke therefore there is no life in them : You know z z 2 Sam. c. 11. & 12. Dauid and a a Math. 26. 69 , to 75. 4. Peter what they fell into .

Last of all , this life is hid from vs by misreports , euen as Christ was hid from the world , being b b Luke 7. 34. reported to be a Wine-bibber , a companion of gluttones , and c c Math. 9. 34. one that cast out Deuils by Beelzebub the Prince of Deuils . Thus he was hid . So the Apostle Paul ; and the rest of the Apostles , he saith , they were hid from the world after this manner , 2 Cor. 6. 8. saith he , we are as deceiuers though true : that is , though we be true , yet we are as deceiuers : that is , we are reported to be deceitfull , and false men . And therefore they that are in great place should take d d Exod. 23. 1. speciall heed how they admit of reports . For yee shall findethis , that e e See Tertulli an , Iustin Martyr . Tatianus , Arnobius , in their Apologies for the Christians against the Gentiles . in all ages , in all stories , as they say , men for the most part are mis-reported : Good men are reported the worst of , and euill men are reported the best of . So that , if we iudge by reports , we shall f f Prou. 17. 15 iustifie the wicked , and condemne the generation of the iust . I say , all these wayes this life is hid from vs , and therefore we must beleeue it , though we may helpe our selues a little by experience . We see there is a generation of men whose life is not in carnall pleasures and delights , that giue not themselues vp to sinne against God ; and it is certaine that no man can liue without some delight , no creature can liue without it , and since their delight is not in these things , it is likely there is an other life that they liue ; that is , an inward and retired life , euen this life g g Col. 3. 3. that is hid with Christ in God .

Againe , you see there is a generation of men that are ᵏ willing to suffer tortures , and imprisonments , to suffer death for Christ ; and h Acts 21. 13. Reuel. 12. 11. sure they would not be so willing to part with this naturall life , if there were not a better life that they set a higher price vpon ; they would not let this goe , if they did not hope for another . Thus we may helpe our selues with experience , we see not this life , but yet we must beleeue it . And this is the first vse we are to make of this , to beleeue there is such a life .

Secondly , if he that hath not this life is not in Christ ; why then ( my beloued ) it 2. Vse . concernes vs all to see , that we haue the fruits and effects of this spirituall life in vs , that that change be wrought in vs which we speak of , that we haue these motions and actions that proceed from an inward principle of life ; that we haue that attractiue , and that expulsiue disposition , that may emptie the heart of all knowne sinnes , which is the effect of this life . And further ( which for ought I see , the Holy Ghost points at aboue all other signes of this spirituall life ) you must consider whether you loue the brethren , you haue it in the first of Iohn 3. 14. We know by this we are passed from death to life , because we loue the brethren . You know a dead member hath no sympathy with the rest , but a liuing member hath a fellow-feeling , yea , a quicke and exquisite sence within , when any member is pained and hazarded ; therefore let vs labour to find this character in our selues , by being affected to our Neighbours , Brethren , and Churches abroad ; by hauing bowels of compassion in vs to melt ouer their condition , and to desire their safetie as our owne . For why should we not ? Are they not i i Ephes. ● 4 , 5 , 6. the same Church of God that we are ? Are they not the same piece ? And are they not as deere to God ? And certainly if wee shew loue vnto any Church because it is a Church , k k Ephe. 1. 15. Col. 1. 4. 1 Iohn 5. 1 , ● . wee would doe it to one as well as to another . Againe we haue reason to commiserate them for our owne sakes , for wee cannot stand alone , and God hath so ordered it by his prouidence , Luke 6. 38. Looke what measure we mete to others in their distresse , the same shall men measure to vs in our necessities : and how soone the fire may take here also wee know not , but this wee shall find in the Prophet l l Ier. 25. 15 , to 30. Ieremie , when the Nations dranke of the cup of Gods wrath , wee see there the cup went round , All the Nations dranke of it , some more , some lesse . But yet if we drinke it not , yet certainely God will recompence vs , with good if we doe it , with euill if we omit it . For though he seeme angry with his Churches for a time , as m m 2 Sam. cap. 14. Dauid was with Absalon , yet Ioab neuer did Dauid so acceptable a turne in all his life , as when he sought to bring home Absalon his banished sonne , though he were angry with him all the while . So we cannot doe God a more acceptable seruice , than to helpe the Church , though for the present shee seeme to bee vnder the cloud of his anger . And doubtlesse , as the Lord would take it exceeding ill if we should neglect our dutie to them ( as I hope we doe not , and shall not ) as we see in Iudges 5. 23. how the Lord is affected in such a case as this : Curse ye Merosh , saith the Lord , yea curse ye the Inhabitants of Merosh bitterly , because they came not out to helpe the Lord , to helpe the Lord against the mightie . Marke , not because they did them any wrong , but because they came not out , but sate still ; and you know the rule ; n n Qui cum possit malum non impedit , mali est act or potius quam qui id facit . Thucydides Historiae , l. 1. He that keepeth not off an iniurie when he may , doth it . Againe , marke the ground why they came not out , because it was to helpe the Lord against the mightie : when the enemies were mightie , they had respect to their owne safetie , and sate still ; and the phrase is to be obserued chiefely , they came not out to helpe the Lord : it was not to helpe the Lord , but to helpe the Churches at that time : but yet the Lord takes it as done to himselfe . So I say , as the Lord will take it ill if we doe it not : So againe , if we doe it , he will take it exceeding well at our hands . This worke hath meat in the mouth of it , it will bring o o Prou. 11. 18. a sure reward with it . Euen as p p 2 Sam. 6. 10 , 11 , 12. the Arke when it was harbored by Obed-Edom & others , it brought a blessing , you know , to them . So certainly the Church brings a blessing to them that defends it : whereas on the other side , q q 1 Sam. cap. 5. 6. when the Arke was violated and ill vsed by the Philistines , and the men of Beth shemesh , you know how many thousands were slaine for it . Whence I gather , if God would doe so much for that which had but a typicall holinesse , that which was but a dead Temple , where he dwelt but for a time ; what will he doe , if this liuing Temple be destroyed ? For the people of God are a r r 1 Pet. 2. 5. liuing Temple . Ier. 2. 3 , it is said there , Israel is an hallowed thing , he is my first fruits , therefore he that deuours it shall offend , and euill shall come to him , saith the Lord : therefore in helping the Church of God from being deuoured by strangers , we helpe an hallowed people , as we see the Lord reckoned Israel , though they were subiect to many failings . I say , let vs be stirred vp to do it with all diligence : we may fall out and in at home , and the vicissitude of faire and foule weather within our owne Horizon may passe away and blowe ouer , as I hope it will , and I pray God it may : yet in the meane time , if any of the Churches bee swallowed vp , you know that it is a thing that cannot bee recalled : and therefore let vs do our best , and do it in time . And this I will be bold to say for our incouragement , they are the Churches of God ; and there is a God in heauen that tenders them , and he is a God that s s Gen. 22. 14. delights to be seene in the Mount , even when things are past hope ; and though their enemies be exceeding great and mighty ; yet when they go about to oppresse the Church , they are as an t t Zach. 12. 2 , 3 , 6. heape of strawe that goes about to oppresse a Coale of fire that will consume them ; or as one that deuoureth a cup of poyson that will proue his death ; or as one that goes about to ouerthrow a great stone that will fall downe againe and bruise him to powder : they are all the Scriptures expressions , as you shall finde them in Zach. 12. though wee haue not leisure to quote the particular places . So , I say , will the Lord deale with the enemies of his Church , and will preserue her : Therefore let this hope incourage vs to do it : and for those who haue greatest power and opportunity of doing good in this businesse , let them consider that excellent speech of Mordecay to Hester , Hester 4. 24. saith Mordecay to her , If thou holdest thy tongue at this time , deliuerance shall appeare to the Iewes from another place , but thou and thy house shall perish . The meaning is this ; there was then an opportunity of doing good to the Church , ( you know then what extremity the Iewes were in ; ) therefore saith he , if thou do it not , Thou and thine house shall perish . So if any be impediments ; nay if they do not their best ; I pronounce this in the name of the most true God , that will make it good sooner or later , They and their houses shall perish : they shall be as the straw we spake of before , that oppresseth the Coale of fire . So I say againe on the other side ; if they seeke to deliuer the Churches from their and her enemies , there is this great aduantage in it , it will moue God to deliuer them from their enemies againe , and to deliuer them : as Salomon saith ; u u Prov. 16. 7. When a mans waies please the Lord , hee will make his enemies be at peace with him .

Thirdly and lastly , wherein I will bee very 3. Vse . briefe ; let vs bee exhorted to liue this life of grace , that is , to doe the duties of obedience , wherewith this life is nourished and maintained : For so the Lord saith , x x Leuit. 18. 5. He that keepeth my Commandements , shall liue in them : euen as the Flower liues in the oyle ; as the creature liues by foode : So man liues by keeping the Commandements of God ; that is , this spirituall life , this life of grace ; it is maintained by doing the Commandements : whereas euery motion out of the wayes of God , and into sinne , is like the motion of the fish out of the water ; euery motion is a motion to death : and oh that we could thinke of sinne as a motion to death , and of euery good action as a putting on towards life ; that wee could thinke this life of grace farre more excellent then the life of nature , or of sinfull lusts , pleasures , and delights ; for so it is . For surely the life that God and Angels liue , it must needes bee the most excellent , and fullest of ioy ; and this life they liue . And to incourage vs to it , let vs consider , how God interlaceth this life of grace with the life of ioy , of peace , and outward prosperity ; as you see in diuers examples . y y Iudges 8. Gideon while he did the actions of this life , you know how he prospered ; but when he set vp a golden Ephod , after which the people went a whoring , it was the destruction of him and his house . z z 2 Chron. cap. 1. to 8. Solomon , how glorious was his rising , like a bright morning without cloudes , and so he continued till the euening of his life ; but when he begunne to suffer rebellions in his Kingdome against God in matter of religion ; as it is said , a a 1 Kings 11. 5. Hee set vp Ashteroth the abhomination of the Zidonians , and Milcom the abhomination of the Ammonites , &c. then God stirred vp rebellions against him : b b 1 Kinges 11. 9. to the end of the Chap. Then it is said , that Hadad , and Reisin , and Ieroboham his owne seruant lift vp his hand against him ; as it is said in the text , the Lord stirred him vp for that cause ; so that as long as Solomon did the actions of this life , God prospered him continually in high degree ; when hee fell from it , he fell from his peace that hee had . So God interlaceth the life of grace , with the life of ioy , and peace , and outward prosperitie . And the like you see in his son Rehoboam for 3. yeeres : when hee sought the Lord , saith the text , and did the actions of this life , 2. Chro. 11. 17. so long he prospered , things went well with him and in Ierusalem ; but after 3. yeeres hee forsooke the Lord and suffered the people to make them high places ; then , saith the text , in the 5. yeere of his reigne ( God gaue him 2. yeeres respite ) c c 2 Chron. 12. 5. hee powred out his wrath vpon him and vpon Ierusalem by the hand of Shishak King of Aegipt ; because they had transgressed against the Lord . Where it is to bee obserued , that it was not because that Shishak the King of Aegipt , was angry with Rehoboam , for it is not said it was Shishaks wrath , but the * * Verse 5. Thus saith the Lord : Ye haue forsaken me , & therefore haue I left you in the hand of Shishak . Lords wrath , Shishak was but the instrument : he was but the viol through which it was powred vpon him . But an example you shall finde of this most cleare in Vzziah , 2. Chro. 26. 5. it is said , Vzziah sought the Lord all the daies of Zachariah the Prophet , and as long as hee sought the Lord , God made him to prosper . As long as hee did the actions of this life , the life of ioy , prosperity and peace , ran along with it . But after , in vers. 10. when the Lord had helped him that hee grew mighty , then ( saith the text ) his heart was lifted up to destruction ; that , euen as you see blasings Comets ( though they be but Comets ) yet as long as they keepe aloft , they shine bright ; but when they begin to decline from their pitch , they fall to the earth . So when men forsake the Lord , and mind earthly things , then they lose their light , and are dissipated , and come to destruction : Whereas on the other side , you see all holy and good Kings that liued the life of grace constantly , they shined in the dark World , as Stars in a dark night , neither losing their light nor falling from their place . And this you shall finde in al the Stories of the Kings of Israel & Iudah ; that either the suffering of Idolatry and superstition at home , or the resting vpon Ashur and Egypt abroad , was the cause of all their miseries . For when they were in distresses they sought to these nations that proued d d Isay 36. 6. broken reeds , that did not onely deceiue them , but run into their sides . On the other side , you may obserue , that those that liued this life of grace perfectly , whose hearts were with God , that they emptied out all the old leauen of Idolatrie , and superstition at home , and in all their distresses , they trusted vpon God : And you shall finde it proportionablie , as they did it more or lesse , so they prospered . As you may see in Asa ; it is the Prophets owne speech to him from the Lord in the 2. Chron. 16. 7. 8. saith he , Because thou hast relied on the King of Syriah , & not relied on the Lord thy God , therefore is the hoast of the King of Syriah escaped out of thine hand : were not the Aethiopians and the Lubims an huge hoast , with very many chariots and horsemen ? Yet because thou reliedst vpon the Lord hee deliuered them into thy hand . Asa , when a mighty companie came against him , of Lubim● and Aethiopians , that were , as it is in the chap. before , as the sands , because hee rested on the Lord , he gaue him the victorie ouer them : afterwards a small army escaped his hands , why ? Because hee rested vpon the King of Aram. So likewise Iehosaphat when hee came back from helping Achab at the battell at Ramoth Gilead , the Prophet Iehu meets him in 2. Chro. 19. 2. and saith vnto himthus : Oh Iehosaphat , wilt thou help the wicked ? wilt thou loue those that hate the Lord ? Wrath is gone out against thee . So in the e e 2 Chron. 20. 2. next Chap. ver. 2. it is said , that a great Army came from beyond the Sea , and Iehosaphat was sore afraid : and likwise when hee ioined with Ahaziah to make ships to goe to Tarshish , the Prophet Eliezer goes to him and tells him , that God bad broken the Ships at Ezion . Geber , because hee had ioined with Ahaziah the son of Achab , 2. Chron. 20. the last verses . I might giue you many examples ( I must not goe beyond my time ) Iacob , though the thing that he did was good , as you know hee might seeke the blessing lawfully ; for it was promised to him : yet because hee vsed euill meanes , Rebeccha and hee vsed ill means , a lye , you know what it cost him : hee was banished from his Fathers house many yeeres ; and you know how much sorrow Rebeccha had for it , euen for failing in the manner . So Dauid , looke what his intermissions were in doing the actions of this life , this spirituall life , you see likewise his troubles were : and therefore let vs bee exhorted to liue this life of grace , seeing we haue so great incouragements : I say , if you obserue throughout the scriptures , and aboue all other places from the 2. Chron. 11. to the end of the book , which is exceeding well worth the reading , where you haue not onely the Stories of the Kings set downe , but the causes of all the accidents that did befall them ; wee see all along , as they liued this life of grace , as they did the actions of this life , that is , as they kept their hearts perfect with God , so their outward ioy and prosperity was accordingly ; and the interruption and intermission they found in that , was according to their intermission in this . And therefore let vs bee exhorted to liue this life . For certainely , euery life hath an excellency , hath a sweetnes in it , more then any meere being ; and as any life exceedes another , so it hath it more : as the life of a man exceeds the life of a beast , so the life of grace exceeds the life of a man : and therefore it is capacious of greater ioy , and of greater grief . On the other side ; as you know the ioy of the Saints is vnspeakable and glorious , and passeth all vnderstanding ; so the despaire and horror of conscience againe , exceeds as much . And let vs marke this ; that as hee that liues the life of a beast , destroies himselfe as a man ; So hee that liues the life of a man , that is , the life of reason only , the life of a humane wisedome and pollicie , hee destroies himselfe as a Christian. Therefore let vs bee exhorted to liue this spirituall life of grace : it is the best for our selues ; yea let vs abound in the Actions of this life as much as may bee ; For one man may liue more in a day then another man doth in a yeare . For life is in the action ; so much as wee doe , as farre as wee exercise this spirituall life , so much wee liue : and looke what time is spent vainly and idlely , so much of our life death possesseth : as in the 1 Tim. 5. 3. it is said , The woman that liues in pleasure is dead while shee liueth .

FINIS .