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AN Elegant and lively description, of Spirituall DEATH and LIFE. IOHN 5.25.
an Elegant and lively description, of Spiritual DEATH and LIFE. JOHN 5.25.
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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,
Verily, verily, I say unto you, that the hour is coming and now is, when the dead shall hear the voice of the Son of God,
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and they that heare shall live. THE Occasion of these words was this:
and they that hear shall live. THE Occasion of these words was this:
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when as Christ had affirmed to the Iewes, That God was his Father, and the Iewes went about to kill him for it:
when as christ had affirmed to the Iewes, That God was his Father, and the Iewes went about to kill him for it:
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Hee proves what hee had said by this argument:
He Proves what he had said by this argument:
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He that is able to give life to the dead is God, or the Sonne of God;
He that is able to give life to the dead is God, or the Son of God;
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But I am able to give life to the dead;
But I am able to give life to the dead;
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(The houre is comming and now is, when the dead shall heare the voyce of the Sonne of God, (The hour is coming and now is, when the dead shall hear the voice of the Son of God,
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and those that heare it shall live;) Therefore I am the Sonne of God.and those that hear it shall live;) Therefore I am the Son of God.
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In briefe, these words shew Christs Divinity by the effects of it, that hee can quicken the dead.
In brief, these words show Christ Divinity by the effects of it, that he can quicken the dead.
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In these words we may consider these parts.
In these words we may Consider these parts.
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First, the subject on which Christ doth exercise his Divinity, and that is, on dead men;
First, the Subject on which christ does exercise his Divinity, and that is, on dead men;
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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 ;The dead shall hear the voice of the Son of God, and shall live. Secondly, the Instrument by which he does it, and that is, by his word;
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which is not meant onely the bare preaching and hearing of the word barely;
which is not meant only the bore preaching and hearing of the word barely;
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but such an inward, commanding, powerfull, operative word, that makes men doe that which is commanded them:
but such an inward, commanding, powerful, operative word, that makes men do that which is commanded them:
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Such a word was spoken to Lazarus being dead, Lazarus come forth ; and hee did it.
Such a word was spoken to Lazarus being dead, Lazarus come forth; and he did it.
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This word commands men, and makes them to obey it. Thirdly, the time when hee will exercise his divinity;
This word commands men, and makes them to obey it. Thirdly, the time when he will exercise his divinity;
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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,the hour is coming and now is, that is, the time shall come when as it shall be abundantly revealed, the fruit of the Gospel shall appear more plentifully and Fully hereafter,
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but yet it is now beginning to appeare; there is now some small fruit of it.
but yet it is now beginning to appear; there is now Some small fruit of it.
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Lastly, it is affirmed with an asseveration or oath; Verily, Verily, I say unto you : And these are the parts of this Text.
Lastly, it is affirmed with an asseveration or oath; Verily, Verily, I say unto you: And these Are the parts of this Text.
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Out of these words I purpose to shew you these three things. First, what the estate of all men is out of Christ.
Out of these words I purpose to show you these three things. First, what the estate of all men is out of christ.
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Secondly, what we gaine by Christ. Thirdly, what we must doe for Christ.
Secondly, what we gain by christ. Thirdly, what we must do for christ.
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First, we will shew you what your estate is out of Christ, for this will make you to prize him more.
First, we will show you what your estate is out of christ, for this will make you to prize him more.
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And the point for this is,
And the point for this is,
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That every man out of Christ is in a state of death or a dead man ;That every man out of christ is in a state of death or a dead man;
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that is, All men however they are borne living, yet they are still dead men: without the living Spirit the root is dead.
that is, All men however they Are born living, yet they Are still dead men: without the living Spirit the root is dead.
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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.
Hence Are these places of Scripture, Gen. 2.17. The day that thou Eatest thereof thou shalt die the death. Math. 8.22. Let the dead bury their dead. Ephesians 2.1. You hath he quickened, who were dead in Trespasses and Sins. Ephes 5.14. Awake thou that Sleepest, stand up from the dead, and christ shall give thee Light.
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The meaning is, that all men are spiritually dead. This will be of some moment, to shew you that you are dead without Christ.
The meaning is, that all men Are spiritually dead. This will be of Some moment, to show you that you Are dead without christ.
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Yee account it a gastly sight to see many dead men lye together, it affects you much:
Ye account it a ghastly sighed to see many dead men lie together, it affects you much:
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but to see a multitude of dead men walke and stand before us, that affects us not.
but to see a multitude of dead men walk and stand before us, that affects us not.
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The naturall death is but a picture or shadow of death, but this spirituall death, is death indeed:
The natural death is but a picture or shadow of death, but this spiritual death, is death indeed:
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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,
As it is said spiritually of Christ Flesh, John 6.55. That it i• meat indeed. Now that you may know what this death is, I will show you,
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First, of all, what death is. Secondly, how many kinds of death there are. Thirdly, the symptomes and signes of this death.
First, of all, what death is. Secondly, how many Kinds of death there Are. Thirdly, the symptoms and Signs of this death.
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Fourthly, the degrees of this death. For the first; what this death is; it consists in two things.
Fourthly, the Degrees of this death. For the First; what this death is; it consists in two things.
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First, in death there is a privation of life: then a man is dead, when as the Soule is separated from the Body:
First, in death there is a privation of life: then a man is dead, when as the Soul is separated from the Body:
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so a man is spiritually dead, when as the soule is separated from the quickning Spirit of Grace, and righteousnesse:
so a man is spiritually dead, when as the soul is separated from the quickening Spirit of Grace, and righteousness:
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This is all our cases, In us there dwels no good, there is no Spirit of life within us:
This is all our cases, In us there dwells no good, there is no Spirit of life within us:
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the Soule is so out of order, that the spirit is weary of it and forsakes it.
the Soul is so out of order, that the Spirit is weary of it and forsakes it.
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When the Body growes distempered and unfit for the Soule to use it, then the Soule leaves it.
When the Body grows distempered and unfit for the Soul to use it, then the Soul leaves it.
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Even as when the instrument is quite out of tune, a man layes it aside; whiles it is in tune he playes on it:
Even as when the Instrument is quite out of tune, a man lays it aside; while it is in tune he plays on it:
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So a man dwels in a house as long as it is habitable and fit to dwell in,
So a man dwells in a house as long as it is habitable and fit to dwell in,
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but when it becomes unhabitable he departs:
but when it becomes unhabitable he departs:
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so, as long as the body is a fit organ for the soule, it keepes it;
so, as long as the body is a fit organ for the soul, it keeps it;
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when it becomes unfit, it leaves it.
when it becomes unfit, it leaves it.
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Even so the holy Ghost lives in the Soule of man, as long as it is in good temper,
Even so the holy Ghost lives in the Soul of man, as long as it is in good temper,
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but being distempered by sinne, the holy Ghost removes. You may see it in Adam :
but being distempered by sin, the holy Ghost removes. You may see it in Adam:
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as soone as hee eate of the forbidden fruite, the holy Ghost left him, and hee lost his Originall righteousnesse.
as soon as he eat of the forbidden fruit, the holy Ghost left him, and he lost his Original righteousness.
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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.
Secondly, in this death as there is a privation, so there is also a positive evil quality in the soul, whereby it is not only void of Goodness, but made ill.
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In the naturall death when as a man dyes, there is another forme left in the body;
In the natural death when as a man dies, there is Another Form left in the body;
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so in this spirituall death, there is an evill habit, left in the soules of men:
so in this spiritual death, there is an evil habit, left in the Souls of men:
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This you may see Heb. 9.14. where the workes you doe before regeneration, are called, Dead workes :
This you may see Hebrew 9.14. where the works you do before regeneration, Are called, Dead works:
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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.
there would be a contradiction in calling them dead Works, if there were not Another positive evil Form in man, beside the absence of the quickening Spirit, which Form is called Flesh in the Scriptures.
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But it may be objected, that sinne is a meere privation of good, that it is a Non-ens ;
But it may be objected, that sin is a mere privation of good, that it is a Non-ens;
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therefore flesh cannot be said to be an operative quality and forme of sinne.
Therefore Flesh cannot be said to be an operative quality and Form of sin.
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To this I answer, that though all sinne bee a meere privation, yet it is in an operative subject,
To this I answer, that though all sin be a mere privation, yet it is in an operative Subject,
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and thence it comes to passe that sinne is fruitfull in evill workes: as for example:
and thence it comes to pass that sin is fruitful in evil works: as for Exampl:
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take an horse and put out his eyes, as long as hee stands still there is no error:
take an horse and put out his eyes, as long as he Stands still there is no error:
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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,
but if he begins to run once, he runs amiss, and the longer he runs, the further he is out of the Way wherein he should go,
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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,
and all this Because he Wants his eyes, which should Direct him: So it is with sin, though it in its self be but a mere privation,
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yet it is seated in the soule, which is alwaies active: Anima nunquam otiosa ;
yet it is seated in the soul, which is always active: Anima Never otiosa;
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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.
The Goodness that should inlighten us is taken away, and there is a positive evil quality put into it, that leads us on to evil.
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Consider farther whence this death proceeds;
Consider farther whence this death proceeds;
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the originall of it, is the understanding & mind of man, which is primū vivēs, et ultimū moriens.
the original of it, is the understanding & mind of man, which is primū Living, et ultimū moriens.
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That which lives first and dies first. The cause of life is the understanding inlightened to see the truth;
That which lives First and die First. The cause of life is the understanding enlightened to see the truth;
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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 :
when the affections Are right, and the understanding is straight, then we live; when it is darkened all Goes out of order. John 1.4. speaking of christ, it is said, that in him was life, and the life was the Light of men:
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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 :
he was life Because he was Light, he did enliven men, Because he did inlighten them: Therefore Ephes 5.4. Awake thou that Sleepest, stand up from the dead, and christ shall give thee Light:
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because light is the beginning of spirituall life, Iames 1.18.
Because Light is the beginning of spiritual life, James 1.18.
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Therefore it is said, Of his owne will begot he them, by the word of truth:
Therefore it is said, Of his own will begotten he them, by the word of truth:
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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;
that is, the word Rectifies the understanding and opinion, which is the First thing in this spiritual birth. Ephes 4.22.24. Put off the old man which is corrupt, according to the deceitful Lustiest thereof;
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and put on the new man, which after God is created in holinesse, and perfect righteousnesse. and put on the new man, which After God is created in holiness, and perfect righteousness.
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The old man is corrupt according to the deceitfull lusts:
The old man is corrupt according to the deceitful Lustiest:
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that which is heere called deceitfull lusts, &c. in the originall, signifies, lusts proceeding from error, and holinesse proceeding from truth ;
that which is Here called deceitful Lustiest, etc. in the original, signifies, Lustiest proceeding from error, and holiness proceeding from truth;
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lust proceeds from error, in mistaking things; for lust is nothing else but affection misplaced, proceeding from error.
lust proceeds from error, in mistaking things; for lust is nothing Else but affection misplaced, proceeding from error.
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That holinesse in which God delighteth, in which his Image consists, comes from truth.
That holiness in which God delights, in which his Image consists, comes from truth.
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When Adam was alive, he judged aright, then the wheele and affections of his soule were right:
When Adam was alive, he judged aright, then the wheel and affections of his soul were right:
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Being dead by reason of his fall, he lost his sight, he saw no beauty in the wayes of God;
Being dead by reason of his fallen, he lost his sighed, he saw no beauty in the ways of God;
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and this is the case of all unregenerate men:
and this is the case of all unregenerate men:
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but when the Spirit rectifies the judgement, convinceth them of sinne and righteousnesse, then they begin to revive.
but when the Spirit Rectifies the judgement, Convinces them of sin and righteousness, then they begin to revive.
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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;
To be dead is to have the understanding darkened, the judgement erroneous: to be alive is to have the understanding enlightened, and the judgement rectified;
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And thus much for the first, what this death is. We come now to the kindes of death, which are three.
And thus much for the First, what this death is. We come now to the Kinds of death, which Are three.
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First, there is a death of guiltinesse:
First, there is a death of guiltiness:
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one that is guilty of any offence that is death by the Law, is said to be but a dead man.
one that is guilty of any offence that is death by the Law, is said to be but a dead man.
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So every one by nature is a dead man, bound over to death though he be not executed.
So every one by nature is a dead man, bound over to death though he be not executed.
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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 :
Secondly, there is a death in sin that is opposite to the life of sanctification, Ephes 2.1. you hath he quickened, who were dead in Trespasses and Sins:
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& 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:
& there is a death for sin that is contrary to the life of Glory. Thirdly, there is a death that is opposite to the life of joy:
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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.
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.
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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.
This death consists in the separating of God from the soul; when God is separated from the soul, then man dies this death of sorrow.
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God joynes himselfe to the soules of good and bad:
God joins himself to the Souls of good and bad:
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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 those who Are not sanctified, he joins himself in a Common manner, and thence it is, they have Common joy, Common Comfort, Common civility;
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to the godly he joynes himselfe in an extraordinary manner, by which they have extraordinary joy:
to the godly he joins himself in an extraordinary manner, by which they have extraordinary joy:
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now when God is separated from the soule, then comes a perfect death; see it in the separation of God from Christs humanity.
now when God is separated from the soul, then comes a perfect death; see it in the separation of God from Christ humanity.
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God withdrawing himselfe from him but for a time, he cryeth out, My God my God, why hast thou forsaken me ;
God withdrawing himself from him but for a time, he Cries out, My God my God, why hast thou forsaken me;
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As God withdrawes himselfe more or lesse, so is our joye, our sorrow more or lesse.
As God withdraws himself more or less, so is our joy, our sorrow more or less.
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Thus much for the kinds of this death. We come now to the Symptomes or signes of this death, and they are foure. The first is this;
Thus much for the Kinds of this death. We come now to the Symptoms or Signs of this death, and they Are foure. The First is this;
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men are said to be dead when they understand nothing, when as there is no reason extant in them,
men Are said to be dead when they understand nothing, when as there is no reason extant in them,
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when they see no more then dead men. The life is nought else but the soule acted:
when they see no more then dead men. The life is nought Else but the soul acted:
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then a man is said to live when the understanding part is acted:
then a man is said to live when the understanding part is acted:
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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. But it may bee objected:
man is spiritually dead when as his understanding is darkened, when as he sees or understands nothing of God's ways, Because they Are spiritual, and he carnal. But it may be objected:
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men doe understand things belonging to faith and repentance, carnall men not yet sanctified have some understanding of these.
men do understand things belonging to faith and Repentance, carnal men not yet sanctified have Some understanding of these.
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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 ; I answer, that they may understand the materials belonging to Godliness as well as Others, but yet they relish them not, they see them not with a spiritual eye. Tit. 1.16. They Are to every good work Reprobate;
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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.
they cannot judge aright of any good works, as to like, approve and love them, to see a beauty in them as they Are good: Rom. 8.7.
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the wisedome of the flesh is enmity with God, for it is not subiect to the law of God, the Greeke word is NONLATINALPHABET, the meaning is not that they understand it nor,the Wisdom of the Flesh is enmity with God, for it is not Subject to the law of God, the Greek word is, the meaning is not that they understand it nor,
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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.
but they like it not, they relish it not, they taste it not; they think of God's ways, that they Are but folly, 1 Cor. 2.14. They Are At enmity with them, they count them dross.
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The second symptome of death is, want of motion: where there is no motion, there is death.
The second Symptom of death is, want of motion: where there is no motion, there is death.
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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;
All men naturally want this motion, they cannot judge or do any thing by nature: they may do opus operatum, but they cannot do it in a holy manner;
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their prayers, their hearing, receiving of the Sacrament, and the like, are dead workes, without faith the principall of life;
their Prayers, their hearing, receiving of the Sacrament, and the like, Are dead works, without faith the principal of life;
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however they may be faire in other mens eyes. The third signe of a naturall death is sencelesnesse;
however they may be fair in other men's eyes. The third Signen of a natural death is Senselessness;
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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.
so men Are spiritually dead, when they Are not affected with God's Judgments, when they have hard hearts which cannot Repent, Rom. 2.5. when they have hearts as hard as a stone, Ezekiel 36.26.
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yet they may be affected with them, as naturall men apprehend evill, not from a quickning Spirit, but from a selfe love.
yet they may be affected with them, as natural men apprehend evil, not from a quickening Spirit, but from a self love.
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Lastly, in a naturall death, there is a losse of that vigor and beauty in the face and countenance which is in living men:
Lastly, in a natural death, there is a loss of that vigor and beauty in the face and countenance which is in living men:
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So in men that are spiritually dead, there is no beauty, no vigor, they have death in their faces:
So in men that Are spiritually dead, there is no beauty, no vigor, they have death in their faces:
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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,
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 be much alike,
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yet they have not that livelinesse and beauty as living men have; Gods beauty (the beauty of holinesse) is not found in them.
yet they have not that liveliness and beauty as living men have; God's beauty (the beauty of holiness) is not found in them.
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But it may be objected, they have many excellencies in them, they know much, they excell in morall vertues. But it may be objected, they have many excellencies in them, they know much, they excel in moral Virtues.
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I answer, they may have excellencies, as a dead man may have Iewels and Chaines about him, yet they are dead: I answer, they may have excellencies, as a dead man may have Jewels and Chains about him, yet they Are dead:
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they have them, but yet they are as Iewels of Gold in a Swines snoute ;
they have them, but yet they Are as Jewels of Gold in a Swine snout;
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they are as Swine, their good things make them not men, they are beautifull yet they are but dead men;
they Are as Swine, their good things make them not men, they Are beautiful yet they Are but dead men;
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as the evill workes of good men make them not bad men: so the good workes of evill men, make them not good.
as the evil works of good men make them not bad men: so the good works of evil men, make them not good.
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Thus much for the signes of this Death.
Thus much for the Signs of this Death.
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We come now to the degrees of this death, in all these deaths there are degrees:
We come now to the Degrees of this death, in all these death's there Are Degrees:
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First in the death of guilt, if you have had more meanes, the guilt is greater,
First in the death of guilt, if you have had more means, the guilt is greater,
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if you make no use of them.
if you make no use of them.
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The Gentiles they shall onely be condemned for breaking the Law of nature, because they knew no other Law;The Gentiles they shall only be condemned for breaking the Law of nature, Because they knew no other Law;
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The Iewes they shall be condemned for sinning against the Law of nature, and the Law of Moyses, they had a double Law,The Iewes they shall be condemned for sinning against the Law of nature, and the Law of Moses, they had a double Law,
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and shall be condemned for the breach of it;
and shall be condemned for the breach of it;
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Christians having a treble Law, the Gospel, the Law of nature, the morrall Law, shall be condemned for all three ;
Christians having a triple Law, the Gospel, the Law of nature, the moral Law, shall be condemned for all three;
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and among all Christians, such as have had more meanes, and better education, the greater shall their punishment be.
and among all Christians, such as have had more means, and better education, the greater shall their punishment be.
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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,
Secondly, in the death opposite to the life of sanctification, there Are Degrees. Now ye must know that there Are no Degrees in the privative part of death,
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but they are onely in the positive.
but they Are only in the positive.
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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 lowest step in this second death is to have enmity to the ways of God, being fighters against God; enemies to the Saints; this is the lowest step.
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The second degree is, when as men are not so active that way, but yet are dead in pleasures, Ambition, covetousnesse, & the like.
The second degree is, when as men Are not so active that Way, but yet Are dead in pleasures, Ambition, covetousness, & the like.
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There is a generation of men which trouble not themselves to oppose God & the Saints,
There is a generation of men which trouble not themselves to oppose God & the Saints,
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but give themselves to pleasures, and like those Widowes, 1 Tim. 5.6. are dead in pleasures, while they are alive.
but give themselves to pleasures, and like those Widows, 1 Tim. 5.6. Are dead in pleasures, while they Are alive.
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The last step in this death, is the death of Civility.
The last step in this death, is the death of Civility.
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Civill men come nearer the Saints of God than others, they come within a step or two of heaven, and yet are shut out;
Civil men come nearer the Saints of God than Others, they come within a step or two of heaven, and yet Are shut out;
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they are not farre from the kingdome of Heaven, as Christ said to the yong man ;they Are not Far from the Kingdom of Heaven, as christ said to the young man;
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yet they misse of it as well as others.
yet they miss of it as well as Others.
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Thirdly, for the death that is opposite to the life of ioy, the degrees of it are more sensible:
Thirdly, for the death that is opposite to the life of joy, the Degrees of it Are more sensible:
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Some have legall terrors, the beginnings of eternall death;
some have Legal terrors, the beginnings of Eternal death;
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others have peace of conscience and joy in the holy Ghost, the beginning of eternall life.
Others have peace of conscience and joy in the holy Ghost, the beginning of Eternal life.
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And thus much for the degrees of these deaths. Now hearing that all are dead in trespasses and sinnes, yee may obiect;
And thus much for the Degrees of these death's. Now hearing that all Are dead in Trespasses and Sins, ye may Object;
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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.
If we Are dead, why do you preach unto us? If we be dead, we understand not, we move not, we Are not capable of what you say.
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To this I answer, First, there is a great difference betweene this spirituall death, and naturall death. To this I answer, First, there is a great difference between this spiritual death, and natural death.
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For first, those who are naturally dead, understand nothing at all;
For First, those who Are naturally dead, understand nothing At all;
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but in those who are spiritually dead, there is a life of understanding, by which they themselves may know that they are dead;
but in those who Are spiritually dead, there is a life of understanding, by which they themselves may know that they Are dead;
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men who are naturally dead, cannot know they are dead. Secondly, those who are spiritually dead, may understand the wayes of life:
men who Are naturally dead, cannot know they Are dead. Secondly, those who Are spiritually dead, may understand the ways of life:
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though they relish them not, yet they may heare and receive them, which those who are naturally dead cannot doe.
though they relish them not, yet they may hear and receive them, which those who Are naturally dead cannot do.
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Thirdly, those who are spiritually dead, may come to the meanes, to the poole in wc the Spirit breaths the breath of life;
Thirdly, those who Are spiritually dead, may come to the means, to the pool in which the Spirit breathes the breath of life;
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whereas naturally dead men cannot come to the meanes of life.
whereas naturally dead men cannot come to the means of life.
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Secondly I answer, that though ye are dead, yet hearing may breed life, the word can doe it. Secondly I answer, that though you Are dead, yet hearing may breed life, the word can do it.
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There was an end why Christ spake to Lazarus that was dead, Lazarus come forth, because his word wrought life;
There was an end why christ spoke to Lazarus that was dead, Lazarus come forth, Because his word wrought life;
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therefore though ye are dead, yet because the word can worke life in you, our preaching is not in vaine.
Therefore though you Are dead, yet Because the word can work life in you, our preaching is not in vain.
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Lastly, this death is a voluntary death. Men who are naturally dead cannot put life into themselves;
Lastly, this death is a voluntary death. Men who Are naturally dead cannot put life into themselves;
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no more can those who are spiritually dead when they have made themselves dead. Men dye this death in a free manner;
no more can those who Are spiritually dead when they have made themselves dead. Men die this death in a free manner;
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I cannot better expresse it, than by this similitude.
I cannot better express it, than by this similitude.
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A man that is about to commit the act of murther or treason, his friends perswade him not to doe it,
A man that is about to commit the act of murder or treason, his Friends persuade him not to do it,
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for if hee doth, he is but a dead man, yet notwithstanding he will doe it;
for if he does, he is but a dead man, yet notwithstanding he will do it;
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we say of such a one that hee is a dead man willingly.
we say of such a one that he is a dead man willingly.
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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.
So we tell men, if they do thus and thus, that they go down to the Chambers of death, yet they will do it; Hence is that Ezekiel 18.31. Why will ye die, Oh ye house of Israel? implying that this spiritual death in sin, is a voluntary death.
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But yee will obiect, Men are not quite dead, there are some reliques of Gods Image still left in them;
But ye will Object, Men Are not quite dead, there Are Some Relics of God's Image still left in them;
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how are they then dead? To this I answer, that there is a double Image of God;
how Are they then dead? To this I answer, that there is a double Image of God;
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first a naturall, standing in the natural frame of the soule, as to be immortal; immateriall;
First a natural, standing in the natural frame of the soul, as to be immortal; immaterial;
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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:
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:
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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 ;
but yet there Are no sparks of the living Image left in us, the spiritual Image of God consisting in holiness and true righteousness, remains not;
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The Papists indeed deny it, but how will they answer the rule of the Fathers: that Supernaturalia dona sunt penitus ablata, naturalia quassata ;
The Papists indeed deny it, but how will they answer the Rule of the Father's: that Supernaturalia dona sunt penitus ablata, Naturalia quassata;
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that supernaturall gifts are utterly taken away, no sparkes of them remaine.
that supernatural Gifts Are utterly taken away, no sparks of them remain.
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But it will be objected, that though men by nature have nothing left, yet there is now an universall ability and grace, But it will be objected, that though men by nature have nothing left, yet there is now an universal ability and grace,
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an universall sufficiency given unto them.
an universal sufficiency given unto them.
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To this I answer, that that which they call universall grace, is the same thing that nature is, To this I answer, that that which they call universal grace, is the same thing that nature is,
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but they put another tearme upon it;
but they put Another term upon it;
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it is found in nature, and is common wherever it is, therefore it cannot bee grace.
it is found in nature, and is Common wherever it is, Therefore it cannot be grace.
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For in grace there is always someting that is peculiar.
For in grace there is always something that is peculiar.
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Secondly, if there should be an universall grace, the Saints would be no more beholding to God, than other men;
Secondly, if there should be an universal grace, the Saints would be no more beholding to God, than other men;
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if God give all alike to all, it should not bee God, but themselves that put the difference.
if God give all alike to all, it should not be God, but themselves that put the difference.
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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.
Thirdly, if there were that general sufficiency, it would take away all election: there might then be prescience, but no election, no predestination to death or life.
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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,
Fourthly, if there were a general 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,
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if every one have such a generall sufficiency, Paul would not have made such a scrupulous answer,
if every one have such a general sufficiency, Paul would not have made such a scrupulous answer,
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and have cryed out of the depth.
and have cried out of the depth.
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Thirdly, there is not that universall ability, because that which is borne of the flesh is flesh,
Thirdly, there is not that universal ability, Because that which is born of the Flesh is Flesh,
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and that which is borne of the Spirit is Spirit ; wee are borne of the flesh and cannot therefore have this spirituall sufficiency.and that which is born of the Spirit is Spirit; we Are born of the Flesh and cannot Therefore have this spiritual sufficiency.
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But yet there are some spirituall gifts in men.
But yet there Are Some spiritual Gifts in men.
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I answer, that we cannot have these spirituall gifts if we are not borne of the Spirit; I answer, that we cannot have these spiritual Gifts if we Are not born of the Spirit;
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that which is borne of the flesh is flesh. that which is born of the Flesh is Flesh.
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Not Bellarmine himselfe, nor no man else will say that all are borne of the Spirit, Iohn 15.2.
Not Bellarmine himself, nor no man Else will say that all Are born of the Spirit, John 15.2.
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Every branch in me not bearing fruite, he taketh away, and it is cast out, and withered ;Every branch in me not bearing fruit, he Takes away, and it is cast out, and withered;
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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;
that is, as the branch not being in the root, brings forth no fruit, so men as long as they Are not ingrafted into christ, bring forth no buds, no fruit;
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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 ;
they may hear the word, but they cannot make use of it, they cannot do it without the Spirit, and that is free: it breathes where it lists; compare John 3.8. the Spirit breathes where it lists, with John 6.44. No man can come unto me unless the Father draw him;
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draw him, that is, not as a sheepe is lead with a bough;
draw him, that is, not as a sheep is led with a bough;
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for Christ doth not say, no man will come, but, no man can come except the Father draw him ;
for christ does not say, no man will come, but, no man can come except the Father draw him;
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compell him as it were by force, not perswade him by intreaties: that is, unlesse he changeth, and taketh away his wolvish will.
compel him as it were by force, not persuade him by entreaties: that is, unless he changes, and Takes away his wolvish will.
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But it will be objected, that God drawes every man. I answer, that the context concludes against this. But it will be objected, that God draws every man. I answer, that the context concludes against this.
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For Christ doth bring this in, to shew the reason, why many did not receive his Doctrine;
For christ does bring this in, to show the reason, why many did not receive his Doctrine;
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and he concludes with this, that men therefore doe not receive it, because God doth not draw them:
and he concludes with this, that men Therefore do not receive it, Because God does not draw them:
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None can come unto me except my Father draw them. I will answer one objection more and so conclude: None can come unto me except my Father draw them. I will answer one objection more and so conclude:
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If wee are dead, to what end is the law given, why are wee commanded to doe thus and thus, if we be dead?
If we Are dead, to what end is the law given, why Are we commanded to do thus and thus, if we be dead?
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To this I answer, that the Law is given to this end, to shew us our weaknesse, To this I answer, that the Law is given to this end, to show us our weakness,
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and to leade us unto Christ : it is not given us to keepe exactly, for that is impossible:and to lead us unto christ: it is not given us to keep exactly, for that is impossible:
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it was impossible to keepe it through the weaknesse of the flesh, Rom. 8.3.it was impossible to keep it through the weakness of the Flesh, Rom. 8.3.
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the Law was therefore given that wee might know our weaknesse, not that we should keepe it,
the Law was Therefore given that we might know our weakness, not that we should keep it,
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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 ;
but that Christ righteousness might be fulfilled in us by faith, Gal. 3.24. the Law is our Schoolmaster to bring us to christ, that we might be Justified through faith;
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That is, the end of the Law. But it will be objected:
That is, the end of the Law. But it will be objected:
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that in as much as we are commanded to doe things impossible, mans nature is destroyed,
that in as much as we Are commanded to do things impossible, men nature is destroyed,
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for man is a free creature.
for man is a free creature.
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Secondly, the command implies an absurdity, and impossibility, to bid a man doe that which he cannot doe;
Secondly, the command Implies an absurdity, and impossibility, to bid a man do that which he cannot do;
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to bid a man that is in a deepe Well, bound hand and foote, to come out himselfe is foolish;
to bid a man that is in a deep Well, bound hand and foot, to come out himself is foolish;
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yee may blame him for falling in, it is absurd to bid him come out.
ye may blame him for falling in, it is absurd to bid him come out.
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To this I answer, that there is a difference betweene the externall binding, and the bonds wherewith a man is fettered by sinne;
To this I answer, that there is a difference between the external binding, and the bonds wherewith a man is fettered by sin;
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There is an externall impediment, which a man cannot remove when hee is fettered in the Well;
There is an external impediment, which a man cannot remove when he is fettered in the Well;
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but there is no externall impediment, when as men are bound in the chaines of sin.
but there is no external impediment, when as men Are bound in the chains of since.
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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;
When we command you to do thus and thus, all the business is with the will, we rather say men will not, then they cannot come;
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There is liberty when as a man hath eligibile or non eligibile ;
There is liberty when as a man hath eligibile or non eligibile;
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when hee hath a thing in his owne choyse, when there is no impediment, when hee may argue both wayes:
when he hath a thing in his own choice, when there is no impediment, when he may argue both ways:
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If a man out of the perversnesse of his nature doth it not, it is not compulsory, but free;
If a man out of the perverseness of his nature does it not, it is not compulsory, but free;
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a beasts action is free because he cannot reason on both sides, but man when he considers arguments on both sides,
a beasts actium is free Because he cannot reason on both sides, but man when he considers Arguments on both sides,
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when he can say, doe not doe such a thing, but doe such a thing;
when he can say, do not do such a thing, but do such a thing;
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when he can conceive arguments, on both sides, he is free, there is no such externall impediment in him,
when he can conceive Arguments, on both sides, he is free, there is no such external impediment in him,
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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;
as to bid one in darkness, to do a thing of the Light, or one bound hand and foot in a pit, to come out;
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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.
since the chief impediment Here, is in the depraved wills of men, which God does rectify and change by his grace & Spirit, through the use of means.
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If then every man out of Christ bee in an estate of death, let every man examine himselfe, If then every man out of christ be in an estate of death, let every man examine himself,
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and consider whether he be a dead man or no; this is the great quere or question in this mutability and incertainety of things.
and Consider whither he be a dead man or no; this is the great quere or question in this mutability and incertainty of things.
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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:
Let us make the life to come sure; our life is uncertain Here; but have we this spiritual life, Are we living men? then we Are happy:
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but are we dead? then he that is not partaker of the first resurrection, shall not be partaker of the second.
but Are we dead? then he that is not partaker of the First resurrection, shall not be partaker of the second.
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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:
It is too late to begin to live, when we Are dying; Certainly natural death is a time of spending, not of getting or inquiring After life:
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If yee deferre this search while yee are in health, when yee lye on your deaths bed,
If ye defer this search while ye Are in health, when ye lie on your death's Bed,
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when you shall see heaven and hell immediately presented unto you, this question will hold you solicitous,
when you shall see heaven and hell immediately presented unto you, this question will hold you solicitous,
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and then you shall see that this spirituall life, is the life indeed. The time of this naturall life, is not long;
and then you shall see that this spiritual life, is the life indeed. The time of this natural life, is not long;
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the Candle burnes not long if it burne out; yet it is oftner blowne out, than burnt out;
the Candle burns not long if it burn out; yet it is oftener blown out, than burned out;
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men oftner fall downe than come downe from the tree of life:
men oftener fallen down than come down from the tree of life:
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this Tabernacle is often throwne downe before it fals downe, therefore in this short life make your selves sure of eternall life.
this Tabernacle is often thrown down before it falls down, Therefore in this short life make your selves sure of Eternal life.
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Now there are two things which hinder this search and inquiry after spirituall life. The first is a false opinion;
Now there Are two things which hinder this search and inquiry After spiritual life. The First is a false opinion;
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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.
men think themselves in the ways of life, being in the ways of death; they think there is a greater latitude in the Gospel than there is.
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The second is ▪ men are not at leysure;
The second is ▪ men Are not At leisure;
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there are millions of businesses in their heads, so that they cannot hearken to the whisperings of conscience;
there Are millions of businesses in their Heads, so that they cannot harken to the whisperings of conscience;
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they have no spare time to be wise unto salvation; It will be our wisedome therefore to consider our end, Deut. 32.29.
they have no spare time to be wise unto salvation; It will be our Wisdom Therefore to Consider our end, Deuteronomy 32.29.
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To helpe you therefore in this Quere, whether you are dead or alive? Consider first,
To help you Therefore in this Quere, whither you Are dead or alive? Consider First,
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if ever you have beene dead. Secondly, if ye have beene dead, whether yee are made alive.
if ever you have been dead. Secondly, if you have been dead, whither ye Are made alive.
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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.
First I say, Consider whither ye have been dead or no; I mean, whither sin hath been made alive in you, that you might die.
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Rom. 7.9, 10. I was alive without the Law once, but when the Commandement came, sinne revived, and I dyed ;Rom. 7.9, 10. I was alive without the Law once, but when the Commandment Come, sin revived, and I died;
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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;
that is, the Commandment awakens my Sins, and they being alive I died; sin when it affrights not a men conscience, then he is dead;
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when it wounds the conscience, then he is alive.
when it wounds the conscience, then he is alive.
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The Law being brought to the soule by the Spirit, yee see the rectitude of the Commandement,
The Law being brought to the soul by the Spirit, ye see the rectitude of the Commandment,
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and your owne obliquity and crookednesse; sinne is alive and yee dye.
and your own obliquity and crookedness; sin is alive and ye die.
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Peter preaching to the Iewes, Act. 2. recites to them their sinnes in crucifying the Lord of glory, which sinne was made alive,Peter preaching to the Iewes, Act. 2. recites to them their Sins in crucifying the Lord of glory, which sin was made alive,
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and pricked them at their hearts.
and pricked them At their hearts.
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Sinne was dead in David, till Nathan and the Law came unto him, afterward hee lived and was humbled;
Sin was dead in David, till Nathan and the Law Come unto him, afterwards he lived and was humbled;
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Luke 5. Peter seeing Christs divinity by the draught of Fishes, cries out, Depart from mee Lord, for I am a sinfull man ;Lycia 5. Peter seeing Christ divinity by the draught of Fish, cries out, Depart from me Lord, for I am a sinful man;
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hee had sinnes in him before, but they were dead; then they were made alive.
he had Sins in him before, but they were dead; then they were made alive.
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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,Paul, he had Sins that were dead in him, but when the outward Light which was but a tipe of his Light within, did shine about him,
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then hee dies, and his sinnes were made alive:
then he die, and his Sins were made alive:
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So Iosephs brethren had sins, but they were not made alive till they were put in prison,
So Joseph's brothers had Sins, but they were not made alive till they were put in prison,
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then their sinne in selling their brother Ioseph lived, and they dyed. then their sin in selling their brother Ioseph lived, and they died.
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Hath sinne ever bin alive in you by the commandement to slay you? that is, hath it bred such an apprehension in you,
Hath sin ever been alive in you by the Commandment to slay you? that is, hath it bred such an apprehension in you,
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as of death; (not a sigh or two for a day (that is no slaying of you,
as of death; (not a sighs or two for a day (that is no slaying of you,
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but yee must apprehend sinne as death, as one that is to be executed, forthwith apprehends death,
but ye must apprehend sin as death, as one that is to be executed, forthwith apprehends death,
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so must you apprehend sinne) then it is a signe, that there is life within you.
so must you apprehend sin) then it is a Signen, that there is life within you.
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Secondly, are yee made alive againe? Is there such a change in you as if yee were other creatures,
Secondly, Are ye made alive again? Is there such a change in you as if ye were other creatures,
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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;
as if ye lived an other life? Where this life is, it works an alteration and a change, gives us Another being, makes us to be no more the same men;
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whoever is in Christ is, a new creature, it workes a generall change from death to life;whoever is in christ is, a new creature, it works a general change from death to life;
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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:
it makes all our actions to be rigorous, like the actions of living men, Old •hings pass away, all things become new, it makes men lead a new life:
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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:
If old acquaintance •nd lusts would draw us away, we answer •hat we Are dead, that we live no more to these, •hat now we have not our own wills:
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Christ •ives in us and workes in us, Gal. 2.20. It is not that live, but Christ lives in me. christ •ives in us and works in us, Gal. 2.20. It is not that live, but christ lives in me.
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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;The same mind •ill be in us that was in christ Iesus, Philip 2.5. •ow if you desire to know whither christ live •n you or not, or whither you Are in an estate •f death;
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you must see whether you have these •wo things which are in every one in whom •hrist liveth:
you must see whither you have these •wo things which Are in every one in whom •hrist lives:
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first see whether you live to him: •e died that we should not live to our selves, but him alone.
First see whither you live to him: •e died that we should not live to our selves, but him alone.
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In morall things the end and prin••ple are all one.
In moral things the end and prin••ple Are all one.
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Before Christ lived in you, 〈 ◊ 〉 you did was from your selves, ye were your •wne principle and end:
Before christ lived in you, 〈 ◊ 〉 you did was from your selves, you were your •wne principle and end:
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but Christ living in ••u, there is another end;
but christ living in ••u, there is Another end;
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ye eye Christ, ye ••oke to him, all that ye doe is done in sinceri••, it is done for him and from him.
you eye christ, you ••oke to him, all that you do is done in sinceri••, it is done for him and from him.
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But how can Christ bee the end of our cal•••gs, eating drinking, and recreations?
But how can christ be the end of our cal•••gs, eating drinking, and recreations?
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I answer, that of every action Christ must be ••e end, yee must doe as a man in a journey;
I answer, that of every actium christ must be ••e end, ye must do as a man in a journey;
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••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:
••ough every 〈 ◊ 〉 trea•es he thinks not of 〈 ◊ 〉 journeys end ▪ yet the general aim of 〈 … 〉 must be for that •nd, and that Causes every step:
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so in all yee doe, the genera• end must be Christ.
so in all ye do, the genera• end must be christ.
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Secondly if Christ live in you, your hear• cleave to him, as to the Principle of life, the child to the dug,
Secondly if christ live in you, your hear• cleave to him, as to the Principle of life, the child to the dug,
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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;
or the element to its nat•rall place. What ever our life is, we cleave it. some place their life in their credit, take •way it, and they die: Others in riches;
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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;
take •way them, and they perish. What ever is yo•• god, if it be taken away, you perish. Therfor• John. 6.68. when christ demands of the twel•• whither they would likewise go away;
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Pet•• makes this answer, Lord, whither shall we g•• thou hast the words of eternall life. Pet•• makes this answer, Lord, whither shall we g•• thou hast the words of Eternal life.
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Thirdly, ye may know, what life ye live, the food that feeds it. Oyle feeds the Lamp fuell the fire:
Thirdly, you may know, what life you live, the food that feeds it. Oil feeds the Lamp fuel the fire:
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If your life be fed with the duti• of obedience, then ye live. If yee keepe 〈 ◊ 〉 Commandements, yee shall live in them, sai•• Christ:
If your life be fed with the duti• of Obedience, then you live. If ye keep 〈 ◊ 〉 commandments, ye shall live in them, sai•• christ:
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you shall live in them as in your pr•per element, as the Fish in the water;
you shall live in them as in your pr•per element, as the Fish in the water;
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eve•• motion out of it, is to death: There are tw• sorts of men to whom this triall doth b•long.
eve•• motion out of it, is to death: There Are tw• sorts of men to whom this trial does b•long.
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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 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.
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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.
The First of these, Are like the Angels t••• take bodies, and do actions; they Are not t••• living men, though they appear to be.
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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.
Now the Signs that Characterise these dead men from those that Are truly living, Are five, taken from the Signs of the feigned life, in the Spirits that have true bodies but only in appearing, whereby they Are distinguished from bodies that truly live.
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First, Angels that take Assumed bodies, eate and drinke, and are not nourished: as the Angels that came to Lot, and Abraham, and had created bodies:
First, Angels that take Assumed bodies, eat and drink, and Are not nourished: as the Angels that Come to Lot, and Abraham, and had created bodies:
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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,
So these dead men do all the actions that living men do; they hear, they pray, they read, but they turn it not into Flesh and blood,
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because there is no life in them: they are not the stronger for hearing, or any thing they doe;
Because there is no life in them: they Are not the Stronger for hearing, or any thing they do;
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they thrive not, as those that have the Boulimia, they eate and drinke not, because there is an Atrophy in their bodies.
they thrive not, as those that have the Boulimia, they eat and drink not, Because there is an Atrophy in their bodies.
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Wee preach to men, yet they are the same this yeare they were the last:
we preach to men, yet they Are the same this year they were the last:
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they have a name to live and yet they live not, they turne not the meanes to flesh and nourishment;
they have a name to live and yet they live not, they turn not the means to Flesh and nourishment;
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it is a signe of a living man that he growes.
it is a Signen of a living man that he grows.
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That which is said of a good will, that it makes use of every thing, may be said of grace;
That which is said of a good will, that it makes use of every thing, may be said of grace;
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It turnes all the passages of Gods providence into nourishment; stormes as well as faire gales, helpe a living man to the haven;
It turns all the passages of God's providence into nourishment; storms as well as fair gales, help a living man to the Haven;
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Affliction, prosperity, all put him on and helpe him forwards. Take one not having this life, doe what yee will, hee thrives not;
Affliction, Prosperity, all put him on and help him forward. Take one not having this life, do what ye will, he thrives not;
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as an unthrift, put him to what trade yee will, he thrives not, hee is still on the losing hand;
as an unthrift, put him to what trade ye will, he thrives not, he is still on the losing hand;
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so these men, prosperity, adversity, helpe them not: put any thing to a dead man to doe, he doth it not;
so these men, Prosperity, adversity, help them not: put any thing to a dead man to do, he does it not;
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so these men, the Word and Sacrament helpes them not, because they are dead.
so these men, the Word and Sacrament helps them not, Because they Are dead.
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Secondly, the motions of the Spirits that take Assumed bodies, is not from any inward principall, not from the motion of life within:
Secondly, the motions of the Spirits that take Assumed bodies, is not from any inward principal, not from the motion of life within:
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so the actions of men that are not alive, are not from the principles of life, they are not vitall motions,
so the actions of men that Are not alive, Are not from the principles of life, they Are not vital motions,
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but as in other actions, the Wheeles goe as long as the spring is up that moves them,
but as in other actions, the Wheels go as long as the spring is up that moves them,
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so the actions of men that are dead, as long as the springs are up & the influence continues, they move.
so the actions of men that Are dead, as long as the springs Are up & the influence continues, they move.
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When they are sick and apprehend death, then they will doe many things; but these being gone their goodnesse is ended:
When they Are sick and apprehend death, then they will do many things; but these being gone their Goodness is ended:
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whilst they deepely apprehend some accident, they will be good, that being gone and forgotten, their goodnesse ends:
while they deeply apprehend Some accident, they will be good, that being gone and forgotten, their Goodness ends:
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Many whiles they have good acquaintance, and are in good company, will be good, but when they are gone, their goodnesse ceaseth.
Many while they have good acquaintance, and Are in good company, will be good, but when they Are gone, their Goodness ceases.
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These men have golden outsides, they seeme to have the Kings stamp upon their actions, yet they are but counterfaite;
These men have golden outsides, they seem to have the Kings stamp upon their actions, yet they Are but counterfeit;
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they pay God in counterfaite Coyne, not in currant mony; their actions have a forme of religion, but yet the power is wanting ;
they pay God in counterfeit Coin, not in currant money; their actions have a Form of Religion, but yet the power is wanting;
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all they doe is but a meere formality;
all they do is but a mere formality;
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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.
their Prayers, their Sabbath keeping Are but in show, those actions and duties that have most power and life in them, they do least of all relish, they taste them not Because they have no life in them.
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In generall, all the actions that men wanting life doe, they are but dead works, they may bee deceived with them for a time,
In general, all the actions that men wanting life do, they Are but dead works, they may be deceived with them for a time,
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but when death comes, they shall finde them to be but dead.
but when death comes, they shall find them to be but dead.
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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;Remigius a judge of Laurence tells this story, that the devil in those parts did use to give money to Witches, which did appear to be good coin, seemed to be currant money At First;
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but being laid up a while, it then appeared to be nothing but dryed leaves:
but being laid up a while, it then appeared to be nothing but dried leaves:
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so the Divell deceives men now, hee makes them to do outward actions, which have a faire shew,
so the devil deceives men now, he makes them to do outward actions, which have a fair show,
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but when they need them, they thē appeare as they are, to be nothing but dead leaves, becaus• the Principle of life is wanting.
but when they need them, they them appear as they Are, to be nothing but dead leaves, becaus• the Principle of life is wanting.
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A third property of Assumed bodies is this, that they are taken up onely for a time,
A third property of Assumed bodies is this, that they Are taken up only for a time,
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and then are laid downe againe, as the Spirits that take them listed;
and then Are laid down again, as the Spirits that take them listed;
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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.
so in these men which seem to live, there is an inconstancy and mutability in their lives, they lay down their Religion as occasion serves.
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If that they did was done in respect to God, it would be alwaies the same, the company and occasions would not alter it;
If that they did was done in respect to God, it would be always the same, the company and occasions would not altar it;
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but because it is not done in respect to God, therefore as their company and occasions are mutable, so is their religion.
but Because it is not done in respect to God, Therefore as their company and occasions Are mutable, so is their Religion.
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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.They Are as inconstant as Clouds without rain, that Are quickly scattered; like wandering Stars, or like the morning due, that is soon dried up.
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The Saints have an inequality in their lives, yet they never dye againe;
The Saints have an inequality in their lives, yet they never die again;
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they may be sickly, but these men are twice dead, Trees plucked up by the rootes, that never grow againe:
they may be sickly, but these men Are twice dead, Trees plucked up by the roots, that never grow again:
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The Saints may bee as sheepe soyled with a fall, but they can never become Wolves againe,
The Saints may be as sheep soiled with a fallen, but they can never become Wolves again,
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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 these men they turn Wolves again, so did Pharaoh and Saul. The Saints have their Turbida intervalla, their ebbing and flowing, their full and their wain;
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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;
but yet all these cloudings do but Obscure their graces, not extinguish them: the darkness of the night extinguisheth not the Light of the Stars, but covers it;
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so doe these cloudings but onely cover the graces of the Saints.
so do these cloudings but only cover the graces of the Saints.
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All the goodnesse of other men that seeme to live, are but Lucida intervalla, they are good but by fits,
All the Goodness of other men that seem to live, Are but Lucida intervalla, they Are good but by fits,
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when as those that live are bad but by fits, Nullum fictum est diuturnū, their goodnes is but counterfeit,
when as those that live Are bad but by fits, Nullum fictum est diuturnū, their Goodness is but counterfeit,
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therefore it lasts not, it holds not out. Another distinguisher of those walking Ghosts from living, is this:
Therefore it lasts not, it holds not out. another distinguisher of those walking Ghosts from living, is this:
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the actions they do, they do them not as living men doe, they make apparitions onely and vanish.
the actions they do, they do them not as living men do, they make apparitions only and vanish.
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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:
Those men that have nothing but civility, it quickly Vanishes, they Are like the Church of Sardis, Reve. 3.1. that had a name she lived, and yet wa• dead:
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Their workes are not perfect throughout, they were but linsey-wolsey, they were not thorow paced in the waies of God, but shuffel;
Their works Are not perfect throughout, they were but Linsey-wolsey, they were not thorough paced in the ways of God, but shuffel;
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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 ;
they grasp At both, & comprehend neither; they do many things, but not all. As the young man that Come to christ, christ looked on him, and loved him;
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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.
what distinguished him? One thing was wanting, his works were not perfect, his heart was Set upon his wealth, he would do any thing Else, his heart was not weaned or divorced from it.
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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.Saul had a name to live, but yet his works were not perfect, when Samuel Come not, then he was discovered, that was but his trial, he would not rest in God.
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Herod did many things, yet he was not perfect, he would not leave his incest;Herod did many things, yet he was not perfect, he would not leave his Incest;
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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.
so all that have but a Form of Religion they Are Wolves though they have a sheepish outside, they Are not perfect, ye shall know them by their works.
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But what workes are those that we cannot see them doe? I answer, they may be exact in the first, yet faile in the second Table,
But what works Are those that we cannot see them doe? I answer, they may be exact in the First, yet fail in the second Table,
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and those that practise the duties of the 2 Table, faile in the duties of the first.
and those that practise the duties of the 2 Table, fail in the duties of the First.
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If men be exact in the duties of both Tables, their religion is pure and undefiled, Iam. 1.27.
If men be exact in the duties of both Tables, their Religion is pure and undefiled, Iam. 1.27.
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If they faile in the duties of one table, to make their religion pure, is to mend in the other.
If they fail in the duties of one table, to make their Religion pure, is to mend in the other.
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These civill men wrong no man, yet they content themselves with a bare formality; this is not pure religion:
These civil men wrong no man, yet they content themselves with a bore formality; this is not pure Religion:
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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.
we say this is a pure Religion, if ye be fervent in prayer, and content not your selves with formality of Religion without the power.
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Lastly, these walking Ghosts, do but shew themselves to men, they company not with them; ye see them and heare no more of them.
Lastly, these walking Ghosts, do but show themselves to men, they company not with them; you see them and hear no more of them.
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Ye shall know living men, by their companying and loving of the Saints;
You shall know living men, by their companying and loving of the Saints;
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as sheepe and Doves they are never out of company, and keepe no other company but their owne.
as sheep and Dove they Are never out of company, and keep no other company but their own.
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Yee shall finde in others those differences. First, eyther they delight not in all the Saints;
Ye shall find in Others those differences. First, either they delight not in all the Saints;
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Wee must love all the Saints, this particle all, is put in all Pauls Epistles ; these love not all the Saints.
we must love all the Saints, this particle all, is put in all Paul's Epistles; these love not all the Saints.
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Secondly, if they love all the Saints, yet they love not the Saints onely, yee must love none but the Saints.
Secondly, if they love all the Saints, yet they love not the Saints only, ye must love none but the Saints.
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If yee love the Saints because they are Saints, then those who are not Saints, yee doe not love;
If ye love the Saints Because they Are Saints, then those who Are not Saints, ye do not love;
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that is, yee love none, with the love of friendship, and intimate familiarity but the Saints;
that is, ye love none, with the love of friendship, and intimate familiarity but the Saints;
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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.
yet love them with a love of pity, and we all fail in this love. Thirdly, they do not love those that excel in virtue.
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If your hearts be not right, yee dislike all those that goe beyond you in holinesse, and practise.
If your hearts be not right, ye dislike all those that go beyond you in holiness, and practise.
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Lastly, though they make a shew, they love them, yet they doe not shew the effects of their loves to them.
Lastly, though they make a show, they love them, yet they do not show the effects of their loves to them.
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And thus much for the helpes and discovery of the first sort of men, that have a name they live, and yet are dead.
And thus much for the helps and discovery of the First sort of men, that have a name they live, and yet Are dead.
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The second sort of men to whom this use is directed, are those who are quite dead;
The second sort of men to whom this use is directed, Are those who Are quite dead;
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yee shall know them by these markes or Symptomes. First, yee shall finde coldnesse in them; ye shall know them by these marks or Symptoms. First, ye shall find coldness in them;
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in death there is no heate: so their prayers and performances are cold, they are dead, wanting fervency.
in death there is no heat: so their Prayers and performances Are cold, they Are dead, wanting fervency.
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But the Saints want heate as well as others, they also are cold.
But the Saints want heat as well as Others, they also Are cold.
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I answer, though sometimes they want it, yet they are quickly made hot againe, because there is life in them;
I answer, though sometime they want it, yet they Are quickly made hight again, Because there is life in them;
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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.
as Charcoal is quickly kindled, Because it hath been in the fire; so the Saints Are soon kindled, Because they had fire in them before.
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Others are as greene wood, or rather as matter that is not Combustible, as the Adamant, that will not be made hot with fire;
Others Are as green wood, or rather as matter that is not Combustible, as the Adamant, that will not be made hight with fire;
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living men, admonitions and the fire of good company will heate againe, so will it not the others.
living men, admonitions and the fire of good company will heat again, so will it not the Others.
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Secondly, yee shall know them by their stifnesse and hardnesse. It is a signe of death to be inflectible:
Secondly, ye shall know them by their stiffness and hardness. It is a Signen of death to be inflectible:
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Wicked men are as hard as flint to Gods commandes, but as soft as waxe to that which humors them.
Wicked men Are as hard as flint to God's commands, but as soft as wax to that which humours them.
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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,
are ye tractable? do you delight in your own ways, and yet continue the same men, keep the same company? Do ye abide still in the same place,
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or go on in the same tract? then yee are dead:
or go on in the same tract? then ye Are dead:
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In many things you may be tractable, but the maine is, whether yee are flexible in those things that are connaturall unto you:
In many things you may be tractable, but the main is, whither ye Are flexible in those things that Are connatural unto you:
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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,
these deal with us as Johanan did with Jeremiah, Jeremiah 42. he said he would go down into Egypt, he would do any thing, that God should bid him,
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whether it were good or bad ;whither it were good or bad;
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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:
but when Ieremy had told them that they must not go down into Egypt, then they say that he spoke false, God did not send him:
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If Gods will had suted with his, hee would have done what hee would have had him to doe:
If God's will had suited with his, he would have done what he would have had him to do:
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your triall is when you must offer up your Isaack, when you must part with those things that are most sweetest unto you.
your trial is when you must offer up your Isaac, when you must part with those things that Are most Sweetest unto you.
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Thirdly, dead men are sencelesse, like Idols that the Psalmist speakes of:
Thirdly, dead men Are senseless, like Idols that the Psalmist speaks of:
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they have eyes and see not, eares and heare not, mouthes and speake not, feet and walke not, they have sences to discerne,they have eyes and see not, ears and hear not, mouths and speak not, feet and walk not, they have Senses to discern,
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but there is yet an inward eye, they want; they see no beauty in the wayes of God;
but there is yet an inward eye, they want; they see no beauty in the ways of God;
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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,
Therefore they think there is no such matter, Because they have eyes & see it not, they have mouths and taste it not, they relish it not, they smell no sweet savour, from the graces of the Saints,
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when as the graces of the Saints have a sweet savour, like an oyntment powred out, Cant. 1.2.
when as the graces of the Saints have a sweet savour, like an ointment poured out, Cant 1.2.
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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;
So for feeling, they feel not, they Are not sensible of the Judgments or threatenings; the Law nor the Gospel move them not, they have hard and insensible hearts;
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the more insensible they are, it is a signe, they are ever dead:
the more insensible they Are, it is a Signen, they Are ever dead:
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the more sensible we are of the threatnings or promises, the more life is in us. Lastly, dead men are speechlesse;
the more sensible we Are of the threatenings or promises, the more life is in us. Lastly, dead men Are speechless;
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there is no breath in them. Out of the abundance of the heart the mouth speaketh.
there is no breath in them. Out of the abundance of the heart the Mouth speaks.
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The dry and empty channell drives not the Mill, but a full streame sets it on worke.
The dry and empty channel drives not the Mill, but a full stream sets it on work.
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If the heart bee full of life, the tongue is full of good speeches.
If the heart be full of life, the tongue is full of good Speeches.
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Prov. 10. The words of the righteous are as fined silver, because there is a treasure within them;Curae 10. The words of the righteous Are as fined silver, Because there is a treasure within them;
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but the words of the wicked are nothing worth, because their hearts are evill.but the words of the wicked Are nothing worth, Because their hearts Are evil.
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As it is said of evill men, that their tongues are set on fire of hell ;
As it is said of evil men, that their tongues Are Set on fire of hell;
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so the tongues of the righteous are set on fire by heaven. Esay. 19.18. they speake the language of Canaan.
so the tongues of the righteous Are Set on fire by heaven. Isaiah. 19.18. they speak the language of Canaan.
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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.
In Hypocrites there is loquacity as blazing meteors, and in Saints there is sometime an indisposition by reason of Some Sins, which make them like to springs which Are dammed up with stones and mud.
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Yet judge not of them by such fits, but take them as they are in their ordinary course;
Yet judge not of them by such fits, but take them as they Are in their ordinary course;
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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;
the Mouth speaks out of the abundance of the heart. Every man is delighted in Some genius operations, in things that Are suitable to him;
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if there be aboundance of life, aboundance of grace within a man, he delights to speake of it:
if there be abundance of life, abundance of grace within a man, he delights to speak of it:
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as all men are severally disposed, such are their speeches. Now all these are privative signes of death;
as all men Are severally disposed, such Are their Speeches. Now all these Are privative Signs of death;
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I will adde one more that is positive.
I will add one more that is positive.
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Fiftly, looke what life a man lives, he drawes to him the things that nourish it,
Fifty, look what life a man lives, he draws to him the things that nourish it,
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and expelleth that which hinders it.
and expelleth that which hinders it.
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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:
If a man be alive to sin, he draws that which is sinful, but holiness and the means of grace, he expels as contrary to him:
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What doth satisfy his lusts, that he doth; he may doe good for a time, but he is quickly sicke of it.
What does satisfy his Lustiest, that he does; he may do good for a time, but he is quickly sick of it.
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But I doe much good, I abstaine from much evill, may some say. But I do much good, I abstain from much evil, may Some say.
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To this I answer, that if one member lives, it is a signe that the whole body lives;
To this I answer, that if one member lives, it is a Signen that the Whole body lives;
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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:
so if one Mortal sin live in you, it is a Signen you Are dead. Truth of grace cannot stand with one Mortal sin unrepented, unsubdued:
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one disease kils a man as well as an hundred; so one living lust kils you:
one disease kills a man as well as an hundred; so one living lust kills you:
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Doth any lust live and reigne in them, it kils them. But what is it to live and to reigne?
Does any lust live and Reign in them, it kills them. But what is it to live and to Reign?
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I answer, when a man ceaseth to maintaine warre with his lust, and resists it not; I answer, when a man ceases to maintain war with his lust, and resists it not;
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when a man layes downe the weapons, when he seeth his lust is naturall to him,
when a man lays down the weapons, when he sees his lust is natural to him,
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and therefore yeelds unto it, then sinne reignes in him.
and Therefore yields unto it, then sin reigns in him.
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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;
There is no man that lives the life of grace, but he hath this property, that he strives against all sin to the utmost, not in show, but in sincerity;
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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.
he strives against the occasions of sin though they foil him; he still maintains war against them, and so they live, and Reign not in him.
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2 If every man out of Christ be in an estate of death, let us not deferre repentance, but doe it whilst wee may.
2 If every man out of christ be in an estate of death, let us not defer Repentance, but do it while we may.
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Repentance makes a dead man to be a living man:
Repentance makes a dead man to be a living man:
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What is it that makes you deferre repentance? yee thinke yee can change your courses,
What is it that makes you defer Repentance? ye think ye can change your courses,
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& sorrow when you list, therefore ye deferre it.
& sorrow when you list, Therefore you defer it.
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If men be dead, and repentance puts as it were a new soule into thē, makes them to passe from death to life,
If men be dead, and Repentance puts as it were a new soul into them, makes them to pass from death to life,
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then is it not so easy a thing.
then is it not so easy a thing.
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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.
Suppose ye had Ezekiahs warning, is it in your power to make your selves live? no, it is beyond your power; God only can do it.
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Every man lyes before God, as that clod of earth, out of which Adam was made.
Every man lies before God, as that clod of earth, out of which Adam was made.
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God must breathe life into him, else hee continues dead. God doth not breathe life into all, He quickens whom he will.
God must breathe life into him, Else he continues dead. God does not breathe life into all, He quickens whom he will.
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It is your wisedome therefore to waite on him in his Ordinances:
It is your Wisdom Therefore to wait on him in his Ordinances:
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if you have good motions begun in you, presse them forwards, they are ofsprings of life.
if you have good motions begun in you, press them forward, they Are ofsprings of life.
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Thinke seriously, am I dead, or alive? If dead, why then say, its not in my power to quicken me, its onely in God to doe it,
Think seriously, am I dead, or alive? If dead, why then say, its not in my power to quicken me, its only in God to do it,
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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 ;
and he does this, but in few, those whom he Quickeneth Are but as Grapes After the Vintage, or as the Olive After the beating;
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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.
how then shall I be in the number? Give your selves no rest; know that it is God that breathes, and then depend on him.
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Make that use of the doctrine of election, with care and more solicitude to looke to your selves.
Make that use of the Doctrine of election, with care and more solicitude to look to your selves.
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Phil. 2. God workes both the will and the deed of his good pleasure, worke out therefore your salvation with feare and Trembling. Philip 2. God works both the will and the deed of his good pleasure, work out Therefore your salvation with Fear and Trembling.
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If repentance be a passage from death to life, if it bee such a change, then labour for to get it.
If Repentance be a passage from death to life, if it be such a change, then labour for to get it.
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The Spirit doth not alwayes strive with men ;The Spirit does not always strive with men;
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yee are not alwayes the same, yee will sticke in the sand, grow worse and worse,
ye Are not always the same, ye will stick in the sand, grow Worse and Worse,
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if yee grow not better and better.
if ye grow not better and better.
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No more power have you to change your selves, than the Blackamore hath to change his skinne, or the Leopard his spots ;
No more power have you to change your selves, than the Blackamoor hath to change his skin, or the Leopard his spots;
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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;
the time will come, when you shall say as Spira did: Oh how do I desire faith, would God I had but one drop of it;
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and for ought we know he had it not. Thirdly, learne hence to judge of naturall men;
and for ought we know he had it not. Thirdly, Learn hence to judge of natural men;
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for all the excellency they have, yet they are but dead men;
for all the excellency they have, yet they Are but dead men;
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If a man be dead, we doe not regard his beauty, all excellencies in naturall men, are but dead.
If a man be dead, we do not regard his beauty, all excellencies in natural men, Are but dead.
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It is a hinderance in the wayes of God, to over-valew outward excellencies, and to despise others that want these trappings:
It is a hindrance in the ways of God, to overvalue outward excellencies, and to despise Others that want these trappings:
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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;
let us say for all these excellencies, yet he is but a dead man, we know none After the Flesh any more, 2. Cor. 5.16. Again for your delight in them, know that this death does differ from natural death;
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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.
for these dead men Are active, & ready to corrupt Others, they have an influence, that does dead those, who Are conversant with them, sin communicates as well as grace.
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Nothing so great a quench-cole, as the company of bad men:
Nothing so great a quench-cole, as the company of bad men:
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there is an operative vertue in them to quench mens zeale, as the dropping of water will quench the fire,
there is an operative virtue in them to quench men's zeal, as the dropping of water will quench the fire,
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though they cannot wholly extinguish it being once kindled.
though they cannot wholly extinguish it being once kindled.
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Fourthly, if all out of Christ are dead, learne to judge of the Ordinances of God,
Fourthly, if all out of christ Are dead, Learn to judge of the Ordinances of God,
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and the meanes of salvation, let us not undervalue nor overvalue them; the Ordinances cannot bring life, not the Word, nor Sacraments;
and the means of salvation, let us not undervalue nor overvalue them; the Ordinances cannot bring life, not the Word, nor Sacraments;
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If yee are sicke and send for the Minister, hee cannot quicken you; the Ordinance is but a creature, and cannot give life.
If ye Are sick and send for the Minister, he cannot quicken you; the Ordinance is but a creature, and cannot give life.
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If we speake to the eare, and Christ speake not to the heart, it is nothing:
If we speak to the ear, and christ speak not to the heart, it is nothing:
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Let your eyes bee fixed on Christ, beseech him to put life into you, pray to God for a blessing:
Let your eyes be fixed on christ, beseech him to put life into you, pray to God for a blessing:
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the Ordinances are but dead Trunkes, as Pens without Inke, Conduit pipes without water.
the Ordinances Are but dead Trunks, as Pens without Ink, Conduit pipes without water.
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Learne then that God doth convay life by the Ordinances, that they themselves cannot give life, therefore doe not overvalew them.
Learn then that God does convey life by the Ordinances, that they themselves cannot give life, Therefore do not overvalew them.
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Yet know withall, that God doth worke but by his Ordinances; the Spirit breathes not in Taverns nor Playhouses, but in the Church assemblies.
Yet know withal, that God does work but by his Ordinances; the Spirit breathes not in Taverns nor Playhouses, but in the Church assemblies.
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Act. 10. whiles Peter was preaching to Cornelius, and his family, the Spirit fell upon them :Act. 10. while Peter was preaching to Cornelius, and his family, the Spirit fell upon them:
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so the Spirit fell on others by laying the Apostles hands on them, the Ordinances are the Vehiculum of the Spirit;
so the Spirit fell on Others by laying the Apostles hands on them, the Ordinances Are the Vehiculum of the Spirit;
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give what is just to them, and no more; give them neither too little nor too much.
give what is just to them, and no more; give them neither too little nor too much.
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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 ;
Neglect not the Sacrament, you know not what ye do when ye neglect it; ye think that ye eat and drink your own damnation, if ye receive it unreverently;
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Absence from it is a sinne as well as the remisse and negligent receiving of it.
Absence from it is a sin as well as the remiss and negligent receiving of it.
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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 :
Sickness and death ye Fear, why then do you neglect the Sacrament, why do you receive it unworthily? Whence Are those Epidemical diseases among us? the cause of them is from hence, that ye neglect the Sacrament, that ye receive it unworthily. 1. Cor. 11.30. For this cause many Are weak and sick among you, and many sleep:
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Consider the danger of neglecting the Sacrament, he that came not to the Passeover, must be cut off from the children of Israel ;
Consider the danger of neglecting the Sacrament, he that Come not to the Passover, must be Cut off from the children of Israel;
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the same Equity remaines still in the Sacrament;
the same Equity remains still in the Sacrament;
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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:
the cause of that was, Because he was to come up with the rest, to Remember the death of the First born of Egypt, and the redemption from their bondage, he being passed over thereby:
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It is now the same sinne to neglect the Sacrament, the Equity still remaines.
It is now the same sin to neglect the Sacrament, the Equity still remains.
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Are yee to strong in faith as yee need it not? To bee absent from the word, yee thinke it a sinne:
are ye to strong in faith as ye need it not? To be absent from the word, ye think it a sin:
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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 is it to be absent from the Sacrament; nothing can excuse you. If a master bid his servant do a thing, and he Goes and is drunken,
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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;
so that he cannot do it, will it excuse him? If you have made your selves unfit to receive the Sacrament by committing any gross Sins;
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the unfitnesse will not excuse you.
the unfitness will not excuse you.
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If a man hath occasion to ride a journey, if he misse one day, he will take the next:
If a man hath occasion to ride a journey, if he miss one day, he will take the next:
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so ye if yee misse the Sacrament once, be sure to take it the next time:
so you if ye miss the Sacrament once, be sure to take it the next time:
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It is devided here, that so if yee misse once, yee may receive it the next time;
It is divided Here, that so if ye miss once, ye may receive it the next time;
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take heed therefore how yee neglect it.
take heed Therefore how ye neglect it.
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The end of the Sacrament is to worship God, to set forth Christs death, it is the cheifest part of Gods worship;
The end of the Sacrament is to worship God, to Set forth Christ death, it is the chiefest part of God's worship;
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therefore give it the cheifest respect. Now from hence see the necessity of this life of grace:
Therefore give it the chiefest respect. Now from hence see the necessity of this life of grace:
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how can yee come to the Sacrament, if yee are dead men? Labour therefore for this life of grace.
how can ye come to the Sacrament, if ye Are dead men? Labour Therefore for this life of grace.
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And thus much for the first poynt, that all men out of Christ are in a state of death.
And thus much for the First point, that all men out of christ Are in a state of death.
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We come now to the second, and that is this, That all in Christ, are in a state of life.
We come now to the second, and that is this, That all in christ, Are in a state of life.
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Our scope is, to shew you what you are out of Christ, and what benefits yee receive by being in Christ; Our scope is, to show you what you Are out of christ, and what benefits ye receive by being in christ;
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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.
we cannot go throughout all particulars, but we will take the greatest, life and death; the one the greatest good, the other the greatest evil.
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All in Christ are living men; this is the great benefit, because death is the greatest evill:
All in christ Are living men; this is the great benefit, Because death is the greatest evil:
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therefore by the rule of contraries, life must be the greatest good. Farther, men prize nothing so much as life;
Therefore by the Rule of contraries, life must be the greatest good. Farther, men prize nothing so much as life;
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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;
this experience shows, and Sathan himself could tell, that skin for skin, and all that a man hath, he will give for his life, Job 1. Beyond experience, God himself threatens death to Adam, as the greatest evil;
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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;The day that thou Eatest of it, thou shalt die 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 pertains to life and godliness, that is, all things necessary for the nourishment and cherishing of them, life were Else unhappy;
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take beasts and plants, they having all belonging to their life, are happy, and they are said to live:
take beasts and plants, they having all belonging to their life, Are happy, and they Are said to live:
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take any naturall life, when as a man hath food, and rayment, and recreation, hee is said to live.
take any natural life, when as a man hath food, and raiment, and recreation, he is said to live.
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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.
A man lives when he hath life, and all that appertains unto it. I will divide this Doctrine into two parts, and I will show you two things.
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First, that there is such a life as this. Secondly, what this life is. First, that there is such a life, as this;
First, that there is such a life as this. Secondly, what this life is. First, that there is such a life, as this;
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It is needfull to shew you, that there is such a life, because it is a hidden life.
It is needful to show you, that there is such a life, Because it is a hidden life.
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God hides these spirituall things, as he hid Christ under a Carpenters sonne :
God hides these spiritual things, as he hid christ under a Carpenters son:
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so he hides the glorious mysteries of the Sacrament, under the base elements of Bread and Wine ;
so he hides the glorious Mysteres of the Sacrament, under the base elements of Bred and Wine;
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he hides the wisedome of God, under the foolishnesse of preaching, he hides those whom the world is not worthy of, under sheepes Skinnes,
he hides the Wisdom of God, under the foolishness of preaching, he hides those whom the world is not worthy of, under Sheep Skins,
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and Goates Skinnes, Heb. 11. Col. 3.3. Our lives are hid with Christ in God. But from whom is this hidden? and Goats Skins, Hebrew 11. Col. 3.3. Our lives Are hid with christ in God. But from whom is this hidden?
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I answer, that it is hidden from naturall men as Colours from a blind man; they are there, and he sees them not.
I answer, that it is hidden from natural men as Colours from a blind man; they Are there, and he sees them not.
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But with what is this hidden? I answer, that it is hidden: First, with this naturall life, wee see it not because wee have this life;
But with what is this hidden? I answer, that it is hidden: First, with this natural life, we see it not Because we have this life;
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it is hid, as the Sap in the roote, or water in the spring.
it is hid, as the Sap in the root, or water in the spring.
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Secondly, it is hidden with a base outside, 2. Cor. 6. The Saints are as poore, as despised, as having nothing ;
Secondly, it is hidden with a base outside, 2. Cor. 6. The Saints Are as poor, as despised, as having nothing;
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Christ had a base outside (there was no forme or beauty in him that wee should desire him:
christ had a base outside (there was no Form or beauty in him that we should desire him:
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) and so have the Saints being conformable to him; they are like other men for their outsides. ) and so have the Saints being conformable to him; they Are like other men for their outsides.
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Thirdly, it is hidden with mis-reports; thus Christ himselfe was hidden; he was counted a wine-bibber, a friend of Publicans and sinners;
Thirdly, it is hidden with misreports; thus christ himself was hidden; he was counted a winebibber, a friend of Publicans and Sinners;
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one casting out divels by Belzebub: and therefore hee became a stumbling blocke unto many.one casting out Devils by Belzebub: and Therefore he became a stumbling block unto many.
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The Saints are likewise misrepresented, they are evill spoken of, they are presented to mens understanding otherwise than they are.
The Saints Are likewise misrepresented, they Are evil spoken of, they Are presented to men's understanding otherwise than they Are.
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There are a generation of men, that pervert the strait waies of God, Act. 13.10. that is, they make them seeme crooked:
There Are a generation of men, that pervert the strait ways of God, Act. 13.10. that is, they make them seem crooked:
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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;
though they Are straight, notwithstanding, they pervert them, as a crooked, as a false glass, does pervert a face that is beautiful, representing it in Another shape;
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or as a sticke that is halfe in the water, and halfe out, seemes to be crooked,
or as a stick that is half in the water, and half out, seems to be crooked,
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yet it is straight in it selfe. But in what is it hidden?
yet it is straight in it self. But in what is it hidden?
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I answer, that it is hidden in Christ, as in the fountaine, as in the heart and soule, I answer, that it is hidden in christ, as in the fountain, as in the heart and soul,
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as in the subject wherein it dwels. Men what ever they professe, beleeve not this, because it is a hidden life;
as in the Subject wherein it dwells. Men what ever they profess, believe not this, Because it is a hidden life;
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what course then shall wee take to make you beleeve it? The Scriptures you will not deny,
what course then shall we take to make you believe it? The Scriptures you will not deny,
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yet you will bee as hard to beleeve them, as you will be to beleeve there is such a life;
yet you will be as hard to believe them, as you will be to believe there is such a life;
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We will therefore say something, without the Scriptures, to perswade you that there is such a life as this.
We will Therefore say something, without the Scriptures, to persuade you that there is such a life as this.
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First, there is a life of the soule that it lives; as the Angels they move, act, and understand; though they eate not;
First, there is a life of the soul that it lives; as the Angels they move, act, and understand; though they eat not;
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there is therefore a life, besides this common life.
there is Therefore a life, beside this Common life.
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Secondly, consider the matter of the soule, then yee shall see, that the soule lives such a life, as Angels doe;
Secondly, Consider the matter of the soul, then ye shall see, that the soul lives such a life, as Angels do;
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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 Souls of good men, lead such a life as good Angels do; the Souls of bad men, such a life as bad Angels.
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The life of beasts depends on the compacture, and Temperature of the substance, as the Harmony doth upon the true extent of every string.
The life of beasts depends on the compacture, and Temperature of the substance, as the Harmony does upon the true extent of every string.
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With the soule of man it is otherwise; the soule lives first, and then causeth the body to live;
With the soul of man it is otherwise; the soul lives First, and then Causes the body to live;
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it is otherwise in beasts, their soules and bodies live together.
it is otherwise in beasts, their Souls and bodies live together.
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Besides it is certaine, that the soule shall live, when as the body is laid aside;
Beside it is certain, that the soul shall live, when as the body is laid aside;
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then it lives another life from the body: therefore it lives another life in the body.
then it lives Another life from the body: Therefore it lives Another life in the body.
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The higher faculties of the soule, the Vnderstanding and Will, are not placed and seated in the body, as other faculties are:
The higher faculties of the soul, the Understanding and Will, Are not placed and seated in the body, as other faculties Are:
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the visive faculty must have an eye to see, the hearing faculty must have an eare to heare,
the visive faculty must have an eye to see, the hearing faculty must have an ear to hear,
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and so the rest of the faculties must have their organs;
and so the rest of the faculties must have their organs;
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but the Vnderstanding hath no such organ, it onely useth those things that are presented to it by the phansy.
but the Understanding hath not such organ, it only uses those things that Are presented to it by the fancy.
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Our sight, feeling, and hearing, perish, when their organs perish;
Our sighed, feeling, and hearing, perish, when their organs perish;
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but the superior faculties of the soule, weare not away, but the elder the body is, the younger they are.
but the superior faculties of the soul, wear not away, but the elder the body is, the younger they Are.
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The soule lives now in the object, now in the subject: it lives in the things it is occupied about;
The soul lives now in the Object, now in the Subject: it lives in the things it is occupied about;
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as the Angels are said to be, where they worke, because they have no bodies as we have, to make them be locally there:
as the Angels Are said to be, where they work, Because they have no bodies as we have, to make them be locally there:
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so the soule it also lives, where it is occupied;
so the soul it also lives, where it is occupied;
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as if it be occupied about heavenly things, then wee are said, to have our conversation in heaven.
as if it be occupied about heavenly things, then we Are said, to have our Conversation in heaven.
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Take the understanding and faculties of reason, they sway not men, but the Ideaes, truthes and opinions that dwell in this understanding, sway men:
Take the understanding and faculties of reason, they sway not men, but the Idea's, truths and opinions that dwell in this understanding, sway men:
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There are three lives in man, there is the life of plants, of Beasts or sence, and the life of reason;
There Are three lives in man, there is the life of plants, of Beasts or sense, and the life of reason;
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I may adde a fourth, and that is this spirituall life, which is an higher life of the soule;
I may add a fourth, and that is this spiritual life, which is an higher life of the soul;
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Where there is an evill life, there is death, but where there is a good life, there is this spirituall life:
Where there is an evil life, there is death, but where there is a good life, there is this spiritual life:
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See it in the effects, for these are but speculations.
See it in the effects, for these Are but speculations.
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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;
First, you see by experience, that there is a generation of men, that live not a Common life, delight not in vain pleasures, sports and honours, (there is no life without Some delights:) their delights and life is not in outward things abroad;
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they have a retired and inward life at home.
they have a retired and inward life At home.
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Secondly, there are no Acts, but for some end, there are men who make not themselves their end;
Secondly, there Are no Acts, but for Some end, there Are men who make not themselves their end;
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if they did, they might then take other courses, going with the streame.
if they did, they might then take other courses, going with the stream.
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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.
If then they make not themselves their end, then they make God their end, they live not to themselves, but to the Lord, 1. Thessalian. 3.8.
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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 ;
Thirdly, they care not what they loose to get advantage to God; they Are content to be despised, contemned to suffer Torments, imprisonments and death;
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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 :
they Are content to do that which is the ruin of their lives, which they would not do, had they not a more special life within them. 2 Cor. 4.11. we which live Are always given up to death for Iesus sake, that the life also of Iesus, might be made manifest in our Mortal Flesh:
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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:
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:
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this appeares by their readinesse to be exposed to death; all which shewes, that there are some that leade an other life.
this appears by their readiness to be exposed to death; all which shows, that there Are Some that lead an other life.
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But it will be objected, that the superstitious, and those of another religion, will suffer death as well as the Saints:
But it will be objected, that the superstitious, and those of Another Religion, will suffer death as well as the Saints:
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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:
and moral Philosophers Are retired as well as the Saints: and those who have but Common graces, live this life as well as the Saints:
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therefore these experiences prove not the poynt sufficiently.
Therefore these experiences prove not the point sufficiently.
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I answer, that it is true, that superstition doth worke much like religion, morrall vertue doth many things, like true holinesse;
I answer, that it is true, that Superstition does work much like Religion, moral virtue does many things, like true holiness;
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and Common grace, doth much like true grace;
and Common grace, does much like true grace;
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yet it is no good Argument to say, that because a dreaming man dreames that hee sees,
yet it is no good Argument to say, that Because a dreaming man dreams that he sees,
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therefore a living man that doth see, doth but as he.
Therefore a living man that does see, does but as he.
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A picture is like a living man, yet it followes not that a living man is dead, because the picture is dead;
A picture is like a living man, yet it follows not that a living man is dead, Because the picture is dead;
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it is no Argument to say, that because morrall vertue, doth many things like true holinesse,
it is no Argument to say, that Because moral virtue, does many things like true holiness,
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therefore true holinesse doth them not: They may bee like in many things, yet not in all things;
Therefore true holiness does them not: They may be like in many things, yet not in all things;
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the cause of all deceit is, because we cannot discerne of things alike, therefore I will shew you how these differ.
the cause of all deceit is, Because we cannot discern of things alike, Therefore I will show you how these differ.
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First, superstition makes men suffer much, as well as true religion, yet they doe it out of a false opinion, the other from faith:
First, Superstition makes men suffer much, as well as true Religion, yet they do it out of a false opinion, the other from faith:
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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 doe it being helped by the holy Ghost, the other have a supernatural help from Sathan that extendeth nature beyond his spear;
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the one doth it from grace, the other from delusion: the outward acts are alike, but the inward principles differ.
the one does it from grace, the other from delusion: the outward acts Are alike, but the inward principles differ.
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Secondly, morrall vertue and Christian holinesse differ in working, the last is done of a suddaine.
Secondly, moral virtue and Christian holiness differ in working, the last is done of a sudden.
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A man is made a living man suddainely; though there are some previous dispositions, yet the soule is suddenly infused;
A man is made a living man suddenly; though there Are Some previous dispositions, yet the soul is suddenly infused;
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after this manner the Saints passe from death to life.
After this manner the Saints pass from death to life.
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Others have their actions by frequent acts and education, they are moulded to it by little and little.
Others have their actions by frequent acts and education, they Are moulded to it by little and little.
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Thirdly, in morrall men the change is never generall, there is no new birth in them;
Thirdly, in moral men the change is never general, there is no new birth in them;
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but in the Saints, all things are new. Fourthly, morallity doth never change nature, but grace doth:
but in the Saints, all things Are new. Fourthly, morality does never change nature, but grace does:
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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.
the most wild man in a country, the unlikeliest man of all Others, Religion makes him a Lamb of a lion, though it were unprobable.
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Fiftly, what did morrall men? they went by divers wayes, to the same center; themselves were their end;
Fifty, what did moral men? they went by diverse ways, to the same centre; themselves were their end;
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Epicures thought one way the best, the Stoicks another; but the Saints seeke a happinesse, in denying themselves, which helpes to perfect them.Epicureans Thought one Way the best, the Stoics Another; but the Saints seek a happiness, in denying themselves, which helps to perfect them.
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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;
Lastly, Common and true grace, have many things alike, yet they differ in this; true grace does things as a man does natural living actions;
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as a man eates and drinkes with willingnesse and propensnesse, connaturally, and readily; so doth not the other.
as a man eats and drinks with willingness and propenseness, connaturally, and readily; so does not the other.
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Those who have onely common grace, doe all from respects and by-ends, their holinesse is but by flashes and fits, it continues not;
Those who have only Common grace, do all from respects and by-ends, their holiness is but by flashes and fits, it continues not;
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they are like violent motions, quicke in the beginning, and slower in the end; the higher they goe the weaker they are;
they Are like violent motions, quick in the beginning, and slower in the end; the higher they go the Weaker they Are;
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But the motions and actions of the godly, are as a stone falling downwards, which moves faster,
But the motions and actions of the godly, Are as a stone falling downwards, which moves faster,
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and faster, till it falles to the Center, where it would bee.
and faster, till it falls to the Centre, where it would be.
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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;
Now we have done all this, there is not yet sufficient said, to make it sufficiently appear, that there is such a life of grace;
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these and an hundred other Arguments and reasons, will not make naturall men beleeve, that many men live other lives than they.
these and an hundred other Arguments and Reasons, will not make natural men believe, that many men live other lives than they.
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But when they see the life of holinesse blase in their eyes, they say it is but guilded over, it is but hypocrisy.
But when they see the life of holiness blaze in their eyes, they say it is but Guilded over, it is but hypocrisy.
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These reasons may prepare and confirme, but they cannot perswade; we must therefore beleeve that there is such a life.
These Reasons may prepare and confirm, but they cannot persuade; we must Therefore believe that there is such a life.
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Iohn 3. Christ treats of this, that there is such a life; he tels Nicodemus, that he must live it, and be borne againe ;John 3. christ treats of this, that there is such a life; he tells Nicodemus, that he must live it, and be born again;
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He wonders at it, how it can be; Christ therefore concludes in the 12. verse:
He wonders At it, how it can be; christ Therefore concludes in the 12. verse:
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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:If I have told you earthly things and ye believe not, how shall ye believe if I tell you of heavenly things? that is, it must be believed, that there is such a life:
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sense beleeves it not, yet it is easier to beleeve it, because it is wrought on earth;
sense believes it not, yet it is Easier to believe it, Because it is wrought on earth;
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other things are harder than this to beleeve, because they are wrought in heaven;
other things Are harder than this to believe, Because they Are wrought in heaven;
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though this be wrought on earth, yet it is hard to beleeve, and must bee beleeved.
though this be wrought on earth, yet it is hard to believe, and must be believed.
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And thus much for the first part of the doctrine; that there is such a life.
And thus much for the First part of the Doctrine; that there is such a life.
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For the second, what this life is; yee may know one Contrary by another;
For the second, what this life is; ye may know one Contrary by Another;
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wee have shewed already what death, that is contrary to it, is, by which yee may partly perceive, what this life is;
we have showed already what death, that is contrary to it, is, by which ye may partly perceive, what this life is;
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yet we will give you some other signes how to know it. This life is a reall life, as reall as the other;
yet we will give you Some other Signs how to know it. This life is a real life, as real as the other;
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though this life doth not consist in eating and drinking, as the other doth;
though this life does not consist in eating and drinking, as the other does;
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it is a life of faith, it is not seene, yet it is as reall as the common life,
it is a life of faith, it is not seen, yet it is as real as the Common life,
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as it appeares by comparing it with the cōmon life.
as it appears by comparing it with the Common life.
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First, in this common life of nature there must be temper of body, disposition of instruments:
First, in this Common life of nature there must be temper of body, disposition of Instruments:
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so in this life of grace, there is a frame of heart, and a composition of soule, on which it doth depend;
so in this life of grace, there is a frame of heart, and a composition of soul, on which it does depend;
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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.
there Are humours and ingredients of this life, and they Are the things ye know: there is a reality in this life as well as in the natural life.
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Secondly, as the naturall life hath a temper of body, hath divers mixtures, so it abhorrs things that are hurtfull to it,
Secondly, as the natural life hath a temper of body, hath diverse mixtures, so it abhors things that Are hurtful to it,
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and desires things that cherish it: so in this life of grace, there is an appetite;
and Desires things that cherish it: so in this life of grace, there is an appetite;
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those that live, they are carried to the things that helpe them, they doe hunger after the word,
those that live, they Are carried to the things that help them, they do hunger After the word,
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and that that builds them up; they abhorre sinne and lust that would destroy them.
and that that builds them up; they abhor sin and lust that would destroy them.
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Thirdly, as in the naturall life, so in this, there is a taste, and palate, that helps this appetite. Rom. 12.2.
Thirdly, as in the natural life, so in this, there is a taste, and palate, that helps this appetite. Rom. 12.2.
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Bee yee changed by the renewing of your minde, that yee may prove what is that good, be ye changed by the renewing of your mind, that ye may prove what is that good,
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and perfect, and acceptable will of God ;and perfect, and acceptable will of God;
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that is, that yee may be able to discerne of it, as the touchstone discernes of Gold,
that is, that ye may be able to discern of it, as the touchstone discerns of Gold,
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or the taste and palate of meates.
or the taste and palate of Meats.
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Fourthly, as in the other life there is hunger and thirst, so is there in this;
Fourthly, as in the other life there is hunger and thirst, so is there in this;
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men are sensible of paines, and refreshings, they are sensible of sinne, judgement and threatnings, which others are not, being hard and dead.
men Are sensible of pains, and refreshings, they Are sensible of sin, judgement and threatenings, which Others Are not, being hard and dead.
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Fiftly, as the other life is fed with food, so is this:
Fifty, as the other life is fed with food, so is this:
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the food which a man eates is not presently turned into flesh and bloud that nourisheth;
the food which a man eats is not presently turned into Flesh and blood that Nourishes;
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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;
but there is a nutritive faculty, that Nourishes and turns all we eat into nourishment: So the Saints, they turn all the passages of God's providence into nourishment;
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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 assimulate, and turn all things to a good use, there is a living and vital faculty, in them that sets them forward. Ephes 4.16.
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They being knit to Christ, according to the effectuall power, working in every part increase, and edifye themselves in love. They being knit to christ, according to the effectual power, working in every part increase, and edify themselves in love.
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Lastly, as this common life hath beside other things that maintaine it, some other indowments to helpe it out,
Lastly, as this Common life hath beside other things that maintain it, Some other endowments to help it out,
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as company, recreation, riches, and the like:
as company, recreation, riches, and the like:
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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,
so hath this spiritual life, it hath riches, and Friends, it hath its heritage, company, habitation, (God is our habitation from everlasting) with the same reality,
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though not with the same visibility, and so exposed to sence as the other.
though not with the same visibility, and so exposed to sense as the other.
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The cause of this life is the holy Ghost who is to the soule, as the soule is to the body;
The cause of this life is the holy Ghost who is to the soul, as the soul is to the body;
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he is the cause of it: the end of all of it, is the Lord; all is done to God ;
he is the cause of it: the end of all of it, is the Lord; all is done to God;
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No other life is so, this life is of God, through God, and for God:
No other life is so, this life is of God, through God, and for God:
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when you finde such a reality in your actions tending to God, when he is your ayme, then yee live this life.
when you find such a reality in your actions tending to God, when he is your aim, then ye live this life.
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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 cōmitted, every excellency is a talent, it must not lye dead, If this be the condition of all that Are in christ, to live and be quickened, see what is expected from you to whom this talon is committed, every excellency is a talon, it must not lie dead,
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but be improved for our masters use: the sinne is great if yee doe it not:
but be improved for our Masters use: the sin is great if ye do it not:
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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.
the neglect being of a greater thing, the sin is greater. God sets a proportionable account on his benefits, and expects a severe account from us, if we use them not.
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Be exhorted then to live this life: some live much in a short time; Some never live this life;
Be exhorted then to live this life: Some live much in a short time; some never live this life;
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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;
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 while they live;
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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,
so he that is occupied about riches or honours, is dead: all that time that men Are occupied about riches, and their estates, about credit, honours,
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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.
and the like, making them their end; that is, a time of death: ye have lived no longer than ye have acted duties of new Obedience.
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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,
If you summon up your lives according to this computation, to how short a reckoning will they come? A wise man speaks more in a few words,
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than a foole doth in a multitude: one peece of Gold hath more worth than a hundred peeces of Brasse;
than a fool does in a multitude: one piece of Gold hath more worth than a hundred Pieces of Brass;
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as we say of an empty oration, that there is a flood of words, but a drop of water;
as we say of an empty oration, that there is a flood of words, but a drop of water;
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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 ;
so if you Consider your lives, and see how long ye have lived in death bungling out the time, you will see that ye have lived but little in a long time, Therefore now be doing something; Redeem the time;
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be busy in doing or receiving good, be still devising to doe something for God, and to put it in execution:
be busy in doing or receiving good, be still devising to do something for God, and to put it in execution:
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spend your fat and sweetnesse for God and man; weare out, not rust out; flame out, not smother out;
spend your fat and sweetness for God and man; wear out, not rust out; flame out, not smother out;
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burne out, be not blowne out.
burn out, be not blown out.
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So did Christ, so did Moses, so did Paul, making the Gospel to abound from Ierusalem to Illyricum :
So did christ, so did Moses, so did Paul, making the Gospel to abound from Ierusalem to Illyricum:
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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,
so did David, the text Says, that he served his time; he did not idle it out, that is, he lived not as his own master,
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but he did doe it all to God, as to a master: All the worthyes of the Church have lived thus:
but he did doe it all to God, as to a master: All the worthies of the Church have lived thus:
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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.
and not only they, but poor Christians they Are still doing, they serve God and men, they Are useful, these Are the men that live.
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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:
Those who spend their time in sports, in gaming, in business, in serving wealth and honour, those who spend their time in moral discourses, in histories, in hearing and telling of news, as the Athenians did:
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these are dead they doe not live: as we say of Trees, that if they bring not forth fruit, they are dead;
these Are dead they do not live: as we say of Trees, that if they bring not forth fruit, they Are dead;
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whatever men doe if they bring not forth fruite they are dead, if they glorifie not God, they are dead.
whatever men do if they bring not forth fruit they Are dead, if they Glorify not God, they Are dead.
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See what a price is in your hands, see what yee have done, and mend whiles yee may; bestow not your price amisse.
See what a price is in your hands, see what ye have done, and mend while ye may; bestow not your price amiss.
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There are many Talents, yet none like this of life: take therefore the exhortation, Gal. 6. while yee have time doe good:
There Are many Talents, yet none like this of life: take Therefore the exhortation, Gal. 6. while ye have time do good:
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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;
life is but an acting, ye then live when ye Are doing good: see how many men fallen from the Tree of life, as leaves in Autumn;
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the candle of the life is quickly blowne out:
the candle of the life is quickly blown out:
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have therefore a better life in store, bee not alwayes beginning, alwaies building, never inhabiting, alwayes beginning, never finishing; Stultitia semper incipit vivere :
have Therefore a better life in store, be not always beginning, always building, never inhabiting, always beginning, never finishing; Stultitia semper incipit vivere:
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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 ;
folly always begins to live, men Are always beginning, and never go on. 1 Pet. 4.3. Think it sufficient that you have walked formerly, as ye have done;
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the time which remaines, let us reckon it precious, and bestow it to better purpose. If every one in Christ, be in an happy estate of life;
the time which remains, let us reckon it precious, and bestow it to better purpose. If every one in christ, be in an happy estate of life;
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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;
then let men from hence know their state and condition, often reflect on their privileges, behaving themselves as men prising them, bestowing their time as well as may be;
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let as few riuulets runne out of this streame as you can.
let as few rivulets run out of this stream as you can.
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Wee pray, that we may doe Gods will on earth, as perfect as the Angels doe it in heaven ;
we pray, that we may do God's will on earth, as perfect as the Angels do it in heaven;
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we should therefore practise this as we pray for: their life is without interruption, they are in communion with God;
we should Therefore practise this as we pray for: their life is without interruption, they Are in communion with God;
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let us then b• doing, having our thoughts above, let us still be doing, let not cares and businesse call us off;
let us then b• doing, having our thoughts above, let us still be doing, let not Cares and business call us off;
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but let us comfort our selves in God, acting that which is for his glory:
but let us Comfort our selves in God, acting that which is for his glory:
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prize this life, esteeme it much, know what yee have by Christ, and consider the excellency of this life.
prize this life, esteem it much, know what ye have by christ, and Consider the excellency of this life.
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That yee may know the excellency of this life, consider it comparatively with this other life, that we live:
That ye may know the excellency of this life, Consider it comparatively with this other life, that we live:
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It hath three properties wherein it differs from, and excells this common life which we all live.
It hath three properties wherein it differs from, and excels this Common life which we all live.
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First, it is an eternall life, Ioh 6. Your fathers did eate manna and dyed,
First, it is an Eternal life, John 6. Your Father's did eat manna and died,
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but he that eateth of this bread, shall dye no more, but he shall live for ever :but he that Eateth of this bred, shall die no more, but he shall live for ever:
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that is, this is the advantage that yee have, by the life that I shall give you:
that is, this is the advantage that ye have, by the life that I shall give you:
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those that did eate Manna, the food of Angels, died, and Iohn 4. those that drinke of this water shall thirst againe ;
those that did eat Manna, the food of Angels, died, and John 4. those that drink of this water shall thirst again;
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that is, those that live another life than this, shall dye and thirst; but those that live this life, never dye.
that is, those that live Another life than this, shall die and thirst; but those that live this life, never die.
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To live this life is when the soule lives in the object;
To live this life is when the soul lives in the Object;
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there is a living in the subject, yet this spirituall life is when the soule lives in the object,
there is a living in the Subject, yet this spiritual life is when the soul lives in the Object,
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when as it is set on God. Take men that live other lives, yee shall see that their lives are short;
when as it is Set on God. Take men that live other lives, ye shall see that their lives Are short;
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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.
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.
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If a man lives in wealth, sets his mind on it:
If a man lives in wealth, sets his mind on it:
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Why riches take their wings and fly away, Pro. 23. and then their life is ended.Why riches take their wings and fly away, Pro 23. and then their life is ended.
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So if a man lives in pleasures and musicke, they passe away, and then he is dead;
So if a man lives in pleasures and music, they pass away, and then he is dead;
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those who live in these things suffer many sicknesses and many deaths, as his heart is more intent upon them.
those who live in these things suffer many Sicknesses and many death's, as his heart is more intent upon them.
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But may we may not minde them? Yes, as if we minded them not, as a man may heare a tale, But may we may not mind them? Yes, as if we minded them not, as a man may hear a tale,
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and have his minde elsewhere, or as a man that baits at an Inne, his mind is somewhere else;
and have his mind elsewhere, or as a man that baits At an Inn, his mind is somewhere Else;
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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;
If ye mind them, ye die in them; he that minds the best things, there is no change in them. God is always the same;
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so his favour and love is constant; see therefore that yee prize them.
so his favour and love is constant; see Therefore that ye prize them.
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As a long time that is infinitely long, exceeds one that is a span long in quantity,
As a long time that is infinitely long, exceeds one that is a span long in quantity,
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so doth this life exceed the naturall life, in perpetuity, and excelles all other lives in excellencie.
so does this life exceed the natural life, in perpetuity, and excelles all other lives in excellency.
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Secondly, this life is a life indeed; as that that feeds it is meate indeed ; the other is not so:
Secondly, this life is a life indeed; as that that feeds it is meat indeed; the other is not so:
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see all the comforts of this life, they are not so indeed; take wealth, pleasures, honours and the like;
see all the comforts of this life, they Are not so indeed; take wealth, pleasures, honours and the like;
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wealth is but a false treasure: Luk. 16.11. it is called the unrighteous mammon, the false treasure:
wealth is but a false treasure: Luk. 16.11. it is called the unrighteous mammon, the false treasure:
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(Falsus Hector non est Hector: ) in comparison of the true treasure it is nothing. Therefore Salomon, Pro. 23.5. speaking of riches saith;(False Hector non est Hector:) in comparison of the true treasure it is nothing. Therefore Solomon, Pro 23.5. speaking of riches Says;
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Wilt thou set thine eyes upon that which is not? these riches are nothing:Wilt thou Set thine eyes upon that which is not? these riches Are nothing:
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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 for honours, all praise among men is nothing, it is but vain glory, and vain Because it is empty and hath nothing in it:
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so the pleasures of this life are but sad pleasures, the heart is sad at the bottome:
so the pleasures of this life Are but sad pleasures, the heart is sad At the bottom:
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the comforts of this life, and onely these are comforts indeed: the actions of this life, are actions indeed.
the comforts of this life, and only these Are comforts indeed: the actions of this life, Are actions indeed.
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In eating and drinking there is sweetnesse, but when we feed on the promises by faith,
In eating and drinking there is sweetness, but when we feed on the promises by faith,
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then we tast sweetnesse indeed in them. One that is weary, being refreshed with sleepe finds sweetnesse and ease;
then we taste sweetness indeed in them. One that is weary, being refreshed with sleep finds sweetness and ease;
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but it is another refreshing, that these finde who have bin weary and heavy laden with sinne,
but it is Another refreshing, that these find who have been weary and heavy laden with sin,
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and are now refreshed, this brings comfort to the soule. So to thinke of houses, wife, children, and lands;
and Are now refreshed, this brings Comfort to the soul. So to think of houses, wife, children, and Lands;
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to consider all the actions that wee have done under the Sunne, and all that we have passed thorow, is pleasant:
to Consider all the actions that we have done under the Sun, and all that we have passed thorough, is pleasant:
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but to thinke of the priviledges wee have in Christ, that we are heires of Heaven, Sonnes of God, this is comfort indeed:
but to think of the privileges we have in christ, that we Are Heirs of Heaven, Sons of God, this is Comfort indeed:
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especially to thinke of the good workes wee have done;
especially to think of the good works we have done;
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what good prayers wee have made, what good duties wee have performed, these are actions indeed, and bring comfort indeed.
what good Prayers we have made, what good duties we have performed, these Are actions indeed, and bring Comfort indeed.
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All the actions of this life are actions indeed, this life is a life indeed;
All the actions of this life Are actions indeed, this life is a life indeed;
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in death you shall finde it so, that Christs body and blood are meate and drinke indeed;
in death you shall find it so, that Christ body and blood Are meat and drink indeed;
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that remission of sinnes, peace of conscience, are comforts indeed, peace indeed; they are such though now yee thinke not so;
that remission of Sins, peace of conscience, Are comforts indeed, peace indeed; they Are such though now ye think not so;
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yee shall then know, that this life is a life indeed.
ye shall then know, that this life is a life indeed.
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Thirdly, this life of grace is a prevailing life, swallowing up the other, 2 Cor. 4.4. the Apostle desired death:
Thirdly, this life of grace is a prevailing life, swallowing up the other, 2 Cor. 4.4. the Apostle desired death:
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not to be uncloathed, but to be cloathed upon, that mortality might be swallowed up of life ;not to be Unclothed, but to be clothed upon, that mortality might be swallowed up of life;
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that is, desiring death, I doe not desire to be deprived of the comforts of this life; then I were unwise:
that is, desiring death, I do not desire to be deprived of the comforts of this life; then I were unwise:
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I would not put off my cloathes, but to be cloathed with a better suite; I desire a life to swallow up this life;
I would not put off my clothes, but to be clothed with a better suit; I desire a life to swallow up this life;
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not as a Gulfe swallowes that which is cast into it, or as fire swallowes up the wood, by consuming it,
not as a Gulf Swallows that which is cast into it, or as fire Swallows up the wood, by consuming it,
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but a life that swallowes it up, as perfection swallowes up imperfection, as the perfecting of a picture swallowes up the rude draught,
but a life that Swallows it up, as perfection Swallows up imperfection, as the perfecting of a picture Swallows up the rude draught,
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as perfect skill swallowes up bungling, or as a manhood swallowes up childhood, not extinguishing it,
as perfect skill Swallows up bungling, or as a manhood Swallows up childhood, not extinguishing it,
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but drowning it that it is not seene. The life of grace being perfect, swallowes up imperfection;
but drowning it that it is not seen. The life of grace being perfect, Swallows up imperfection;
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he that lives this life of grace, hath the imperfections of this life swallowed up: For example;
he that lives this life of grace, hath the imperfections of this life swallowed up: For Exampl;
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before wee live this life, wee magnifie riches honours, and Gugaes; but the life of grace comming, wee have other kinds of comforts then:
before we live this life, we magnify riches honours, and Guga's; but the life of grace coming, we have other Kinds of comforts then:
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as a man that is to bee made a Prince, contemnes the things hee before admired.
as a man that is to be made a Prince, contemnes the things he before admired.
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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.
The Weaknesses we Are Subject to, Are swallowed up in this life: all sickness and trouble Are swallowed up in this: so Are Weaknesses, and imperfections.
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This should teach us to set a high prize upon this life of grace; that wee dye no more if wee live it;
This should teach us to Set a high prize upon this life of grace; that we die no more if we live it;
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that it is a life indeed, that it swallowes up this other life, compare it with other lives, it farre excels them.
that it is a life indeed, that it Swallows up this other life, compare it with other lives, it Far excels them.
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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:
Secondly, this life of grace must needs be more excellent than the Common life, Because it makes a man a better man, much better than he was, this puts man into a better condition:
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elevates him, puts him into a condition equall to the Angels, and beyond in some respects.
elevates him, puts him into a condition equal to the Angels, and beyond in Some respects.
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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,
That ye may understand this, ye must know that every thing is made better, by mingling it with things that Are better then it self,
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as Silver mixed with Gold, Water with Wine, are made better: There are two things required to make a thing better.
as Silver mixed with Gold, Water with Wine, Are made better: There Are two things required to make a thing better.
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First, that that thing with which it is mixed, be of a better nature than the thing it selfe.
First, that that thing with which it is mixed, be of a better nature than the thing it self.
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Secondly, that there be a good union.
Secondly, that there be a good Union.
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Nothing puts so high a degree of excellency into us as this, that wee are united unto God;
Nothing puts so high a degree of excellency into us as this, that we Are united unto God;
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this unity to God is the cheefest good. Secondly, this union betwixt God and us is a perfect union. There are many unions;
this unity to God is the chiefest good. Secondly, this Union betwixt God and us is a perfect Union. There Are many unions;
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as first there is a relative union, such as is betweene man & wife.
as First there is a relative Union, such as is between man & wife.
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Secondly there are artificiall & naturall unions, as when two peeces of bords are put together,
Secondly there Are artificial & natural unions, as when two Pieces of boards Are put together,
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so that one touch the other: so when graine, and graine of another sort are mixed together;
so that one touch the other: so when grain, and grain of Another sort Are mixed together;
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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.
there is a nearer Union than this, when as water and water Are mixed together: nearer than this, is the Union that is between the soul and the body.
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Such a union as this, is there betweene us and Christ:
Such a Union as this, is there between us and christ:
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we are in him, as the branches in the vine, wee are knit to him, this puts us into an higher degree of excellencie:
we Are in him, as the branches in the vine, we Are knit to him, this puts us into an higher degree of excellency:
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silver mixed with gold is better;
silver mixed with gold is better;
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yet if we could take the spirits out of gold, & make silver take the nature and quality of it; it would be much 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.
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Wee put on the spirit and quality of Christ, when as wee live this life.
we put on the Spirit and quality of christ, when as we live this life.
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Lusts which are most contrary to this life, puts us below men, makes us worse than Beasts;
Lustiest which Are most contrary to this life, puts us below men, makes us Worse than Beasts;
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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;
this life puts us beyond men, and makes us equal with Angels. All men desire Some excellency which is done by adding something to them;
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some desire wealth, some learning, some honour. Consider then if yee live this life yee goe beyond all others: nothing beyond Gods Image;
Some desire wealth, Some learning, Some honour. Consider then if ye live this life ye go beyond all Others: nothing beyond God's Image;
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nothing better to be united to than God: let this set the life of grace at a high rate in your affections;
nothing better to be united to than God: let this Set the life of grace At a high rate in your affections;
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men do it not, & therefore they despise religion in its selfe, & in those in whom it appeares.
men do it not, & Therefore they despise Religion in its self, & in those in whom it appears.
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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:
Thirdly, ye have this advantage in this life of grace, it adds liberty to you, it makes you to do those things that otherwise ye could not do:
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it makes yee to pray, to repent, to beleeve, and to doe those things without which there is no salvation:
it makes ye to pray, to Repent, to believe, and to do those things without which there is no salvation:
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Looke on Christ, there are but few that can doe this:
Look on christ, there Are but few that can do this:
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there are few that can delight in God, relish the word in its purity, take pleasure in the company of the Saints:
there Are few that can delight in God, relish the word in its purity, take pleasure in the company of the Saints:
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comfort themselves in the Lord their God; this life gives liberty, which is an addition of some perfection:
Comfort themselves in the Lord their God; this life gives liberty, which is an addition of Some perfection:
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it makes us to do things, that we could not doe before, and to doe them in another manner.
it makes us to do things, that we could not do before, and to do them in Another manner.
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A man having gotten an Art, hath liberty to doe those things which before he could not:
A man having got an Art, hath liberty to do those things which before he could not:
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as one that hath gotten the Art of logicke or geometry can doe that which before he could not doe:
as one that hath got the Art of logic or geometry can do that which before he could not do:
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as one in health hath liberty to doe that which he could not doe being sicke:
as one in health hath liberty to do that which he could not do being sick:
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water being hot, hath liberty to heate, which it could not before:
water being hight, hath liberty to heat, which it could not before:
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There is no liberty to doe holy actions, but this liberty of the life of grace:
There is no liberty to do holy actions, but this liberty of the life of grace:
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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;
the Spirit of life adds liberty to do the actions of life. 2 Cor. 3.17. where the Spirit of God is, there is liberty, to do things which before we could not do;
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as one having an Art can doe things that he could not doe before:
as one having an Art can do things that he could not do before:
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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;
This, though you prize it not, while your mountain is strong, yet the time will come when ye will need liberty to pray, Repent, and trust in God;
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and then yee will finde the pretiousnesse of it:
and then ye will find the Preciousness of it:
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this then sets a price upon this life of Grace, and should make you to desire it.
this then sets a price upon this life of Grace, and should make you to desire it.
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Thirdly, if it be a happy condition, and that bee the priviledge of those who are in Christ, that there is such a life for them;
Thirdly, if it be a happy condition, and that be the privilege of those who Are in christ, that there is such a life for them;
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let this teach men to seeke it, to live this life of grace, to get it if they have it not:
let this teach men to seek it, to live this life of grace, to get it if they have it not:
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to confirme it if they have it;
to confirm it if they have it;
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to abstaine from lust, the sicknesse of the soule, and the meanes to quench this life:
to abstain from lust, the sickness of the soul, and the means to quench this life:
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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.
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.
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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;
This life is to be active, to act much in the ways of God; when a man is cheerful and vigorous he lives a life of nature;
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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:
so in this life of grace, he that hath a quick and nimble sense, and is forward and busy in good works, lives most; hath most life:
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he that rejoyceth most in God, hath most comforts, hath most life; Take heed of the contraries.
he that Rejoiceth most in God, hath most comforts, hath most life; Take heed of the contraries.
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Idlenesse, sencelesnesse, and barrennesse are contrary to life, take heed of them:
Idleness, Senselessness, and Barrenness Are contrary to life, take heed of them:
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take heed of sadnesse that rusts the wheeles of the soule, whereas joy doth oyle them.
take heed of sadness that rusts the wheels of the soul, whereas joy does oil them.
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Doe all to further this life: avoyd all that hinders it. Labour now to be translated from death to life:
Do all to further this life: avoid all that hinders it. Labour now to be translated from death to life:
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that which hinders us, is, that we thinke we are in a state of life, when we are not.
that which hinders us, is, that we think we Are in a state of life, when we Are not.
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Now yee may know whether yee are alive or no, by seeing whether yee are dead or no:
Now ye may know whither ye Are alive or no, by seeing whither ye Are dead or no:
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But because yee may be certaine whether yee are alive or not; I will give you some positive signes of life to know it.
But Because ye may be certain whither ye Are alive or not; I will give you Some positive Signs of life to know it.
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First, yee are translated from death to life, yee are living men if ye love the Brethren, 1 Ioh. 3.14.
First, ye Are translated from death to life, ye Are living men if you love the Brothers, 1 John 3.14.
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If a man be a living man, he lives in another element then he did before;
If a man be a living man, he lives in Another element then he did before;
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Every living man converseth with those of the same kind, as every creature doth; Sheepe with Sheepe, Lyons with Lyons, Doves with Doves;
Every living man Converseth with those of the same kind, as every creature does; Sheep with Sheep, Lyons with Lyons, Dove with Dove;
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so living men will converse with living men. Not loving the brethren, wee are in a state of death:
so living men will converse with living men. Not loving the brothers, we Are in a state of death:
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every creature must have an element to live in; a new life must have a new element:
every creature must have an element to live in; a new life must have a new element:
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evill men out of their companies, are as Fish out of the water:
evil men out of their companies, Are as Fish out of the water:
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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:
every life hath a taste & appetite, a new life hath a new taste and judgement, Pro 29.27. an unjust man is an abomination. to the just:
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& 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 upright in the Way, is an abomination to the wicked: that is, one hates the things that the other loves:
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he that is alive, the things which before he loved, he now hates: he abhors the things, that evill men delight in.
he that is alive, the things which before he loved, he now hates: he abhors the things, that evil men delight in.
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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;
That which is a Dogs meat, is a Sheep poison, as the proverb it: so that which wicked men delight in, is as odious as poison to the just. To judge this life by;
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see what your company and delights are, nothing can bee lesse dissembled than company.
see what your company and delights Are, nothing can be less dissembled than company.
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In his company man doth speake out of the abundance of the heart, he then bewrayes himselfe what he is:
In his company man does speak out of the abundance of the heart, he then betrays himself what he is:
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there is no dead man, nor living man but hee is inward with the like:
there is no dead man, nor living man but he is inward with the like:
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no signe so much poynted at in the Scripture, as this, yee are translated from death to life,
no Signen so much pointed At in the Scripture, as this, ye Are translated from death to life,
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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 :if ye love the brothers, 1 John 3.14. and John 13.35. By this shall all men know that ye Are my Disciples, if ye love one Another:
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this rule will not deceive you. Secondly, yee may know whether yee live this life, if yee contend for it:
this Rule will not deceive you. Secondly, ye may know whither ye live this life, if ye contend for it:
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that life which a man lives, for it he will contend; he will let any thing goe rather than it.
that life which a man lives, for it he will contend; he will let any thing go rather than it.
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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:
If ye live this life of grace, ye will maintain it: and ye can do no otherwise. 1 John 3.9. He that is born of God cannot sin:
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to be borne of God, is to leade a new life;
to be born of God, is to lead a new life;
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he that lives a new life, admits not the things which tend to the destruction of it:
he that lives a new life, admits not the things which tend to the destruction of it:
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Compare this with the 1. Pet. 2.11. abstaine from fleshly lusts, which fight against the soule :
Compare this with the 1. Pet. 2.11. abstain from fleshly Lustiest, which fight against the soul:
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hee that is borne of God sinnes not; that is, hee yeelds not to sinne with his good will, but struggles against it;
he that is born of God Sins not; that is, he yields not to sin with his good will, but struggles against it;
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as one in health strives against sickenesse; resistes the disease, and maintaines a warre against it.
as one in health strives against sickness; resistes the disease, and maintains a war against it.
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But yet the best are foyled. Tis true, yet they strive, they never yeeld; they maintaine a warre: But yet the best Are foiled. This true, yet they strive, they never yield; they maintain a war:
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and this they doe not onely by discourse, but there is a naturall instinct that puts them forwards:
and this they do not only by discourse, but there is a natural instinct that puts them forward:
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they may be cast backe, yet they returne againe:
they may be cast back, yet they return again:
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they may have a sicknesse, that takes away sence ▪ they may swound and be astonished for a time,
they may have a sickness, that Takes away sense ▪ they may swoon and be astonished for a time,
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yet after they contend for life: every evill man contends for his life:
yet After they contend for life: every evil man contends for his life:
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he leads his life in some lust, from which if he be drawne hee returnes againe:
he leads his life in Some lust, from which if he be drawn he returns again:
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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:
as a thing that is lifted from the earth, will fallen down to it again: he reckons the ways of God hard, and opposite to him:
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the wisedome of the Spirit is enmity to the flesh: the Wisdom of the Spirit is enmity to the Flesh:
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neyther can it be subject to the Law of God, Rom. 8. it cannot but resists it.neither can it be Subject to the Law of God, Rom. 8. it cannot but resists it.
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Every creature labours to maintaine its being:
Every creature labours to maintain its being:
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so evill men continuing in sinne, strive naturally against all that would bring them out of this life of sinne:
so evil men Continuing in sin, strive naturally against all that would bring them out of this life of sin:
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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 ;
so the Saints they live a life of grace, and labour to maintain it. John 6.68. christ asking his Disciples whither they also would go away? Peter made this answer, Lord whither shall we go, thou hast the words of Eternal life;
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that is, whiles we conceive thee to be the principle and fountaine of this life, wee cannot depart from thee.
that is, while we conceive thee to be the principle and fountain of this life, we cannot depart from thee.
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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:
The Saints will let go Friends and life, and all for this life. Count Therefore of Others and judge of your selves, by contesting for this life:
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strive to maintaine it, let all goe rather than it.
strive to maintain it, let all go rather than it.
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Thirdly, yee may know whether yee have this life in you or not, by the fruits of it,
Thirdly, ye may know whither ye have this life in you or not, by the fruits of it,
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as the tree is knowne by its fruites.
as the tree is known by its fruits.
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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 ;
If the word turn the stock into its own nature, you know it by the fruits. Gal. 5.25. If ye live in the Spirit ye will also walk in the Spirit;
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that is, if yee professe your selves holy men, shew it by walking in the Spirit:
that is, if ye profess your selves holy men, show it by walking in the Spirit:
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holy men will bee doing that which is good. This is the surest triall, our workes will not deceive us:
holy men will be doing that which is good. This is the Surest trial, our works will not deceive us:
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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:
other things which consist in imagination may. 1 John 3.10. In this the children of God Are manifest and the children of the devil:
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who doth not righteousnesse is not of God, he that is of God doth not unrighteousnesse. who does not righteousness is not of God, he that is of God does not unrighteousness.
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Consider then what your walke and your actions are, and by them yee shall know this life.
Consider then what your walk and your actions Are, and by them ye shall know this life.
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But how shall wee know whether we walke in the Spirit or no? But how shall we know whither we walk in the Spirit or no?
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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 : I answer First, that there Are many by-walkes, and if ye walk but in one of them, ye walk in the Flesh, and not in the Spirit. Iam. 1.26. If any man seem to be religious, and bridleth not his tongue, but deceives his own heart, this men Religion is vain:
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that is, hee that makes this sinne his trade, and walkes ordinarily in it, his religion is vaine.
that is, he that makes this sin his trade, and walks ordinarily in it, his Religion is vain.
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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.
Secondly, ye may know it by the guides ye follow. Evil men they follow three guides. Ephes 2.3. they follow First the world, secondly, the devil, Thirdly, the Flesh.
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Holy men have three contrary guides, first, the renewed part within; secondly, the holy Ghost; thirdly, the course of the Saints.
Holy men have three contrary guides, First, the renewed part within; secondly, the holy Ghost; Thirdly, the course of the Saints.
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Go yee the broad way? oportet Sanctos vadere per diverticula, the Saints doe not so:
Go ye the broad Way? oportet Sanctos vadere per diverticula, the Saints do not so:
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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 :
follow ye the stream? fulfil ye the will of the Flesh, or of the Spirit, what Are your actions? Ephes 4.17. I charge you that you hence forth walk not as the Gentiles do in the vanity of their minds:
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that is, holy men may have vanity in their minds, yet they walke not in it as others doe:
that is, holy men may have vanity in their minds, yet they walk not in it as Others do:
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evill men may have holy thoughts; yet they walke in the vanity of their minds;
evil men may have holy thoughts; yet they walk in the vanity of their minds;
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and albeit that evill men walke not in all the wayes of sin, yet they are dead:
and albeit that evil men walk not in all the ways of since, yet they Are dead:
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there is but one way to hit the marke, but there are a thousand by-wayes:
there is but one Way to hit the mark, but there Are a thousand byways:
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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:
a holy man may Stumble in the ways of God, and have Some foils, but he leads not his life in sin, he strives against it:
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hee that leades his life in any knowne sinne, not resisting it, and will doe it,
he that leads his life in any known sin, not resisting it, and will do it,
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and not crosse himselfe in it, is dead; his religion is vaine.
and not cross himself in it, is dead; his Religion is vain.
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But what actions are there, that holy men doe, but that wicked men and others doe them?
But what actions Are there, that holy men do, but that wicked men and Others do them?
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I answer, that there is no good actions wee doe but they may bee dead workes:
I answer, that there is no good actions we do but they may be dead works:
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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.
as men may pray, keep the Sabbaths, and yet they may be but dead works: they may do them for a show, yet they Are dead.
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A shaddow hath all the liniaments of a body, yet it wants life;
A shadow hath all the lineaments of a body, yet it Wants life;
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so the workes of hypocrites, they want life, consider therefore, whether your workes are living workes;
so the works of Hypocrites, they want life, Consider Therefore, whither your works Are living works;
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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 :
you may know it by these three Signs. First, if they proceed from the fountain of life, they Are not dead works: compare Gal. 5.6. In christ neither circumcision availeth any thing, nor uncircumcision, but faith which works by love, with Gal. 6.15. In christ Iesus neither Circumcision avails any thing, neither uncircumcision, but a new creature:
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all not proceeding from a new heart, and from faith which worketh by love, is nothing:
all not proceeding from a new heart, and from faith which works by love, is nothing:
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this is the roote of all, when all our actions come from faith, which workes by love:
this is the root of all, when all our actions come from faith, which works by love:
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else, though they are never so pretious, they are but dead works.
Else, though they Are never so precious, they Are but dead works.
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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.
It is no matter whither ye pray or not, whither ye receive the Sacrament, keep the Sabbaths or not, they help not a jot unless they come from the principle of life, a new creature.
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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;
Secondly, Consider the manner of their working: they will be done with quickness and vivacity: Men do them as living actions, with all propenseness and readiness;
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with much connaturalnesse, with much fervency and zeale; when they are done in a perfunctory manner, they are dead workes.
with much connaturalness, with much fervency and zeal; when they Are done in a perfunctory manner, they Are dead works.
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Thirdly, yee may know them by their end;
Thirdly, ye may know them by their end;
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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;
look ye to christ? do ye all in sincerity to him or no, or to your selves? if ye do, then they Are gracious works, and proceed from grace;
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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.
they Are living actions, and not dead: they issue from a right principle aiming At God, and not At your selves. Hosea. 10.1. Israel is an empty vine, he brings forth fruit to himself.
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If you bring forth •ruits to your selves and not to God, yee are but empty Vines, God accepts you not.
If you bring forth •ruits to your selves and not to God, ye Are but empty Vines, God accepts you not.
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Fourthly, this life is discovered by your behaviour to the meanes of life, when they are brought unto you:
Fourthly, this life is discovered by your behaviour to the means of life, when they Are brought unto you:
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when there is no sound or no voyce, there is no distinction twixt a deafe, and a hearing man:
when there is no found or no voice, there is no distinction betwixt a deaf, and a hearing man:
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so where there is no light, there is no difference twixt a seeing man, & a blind: but the light differs them.
so where there is no Light, there is no difference betwixt a seeing man, & a blind: but the Light differs them.
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So when as the light of the Gospel shines, then men are tryed:
So when as the Light of the Gospel shines, then men Are tried:
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In times of ignorance, God regards not men so much, but now in time of the Gospel, see if it be powerfull,In times of ignorance, God regards not men so much, but now in time of the Gospel, see if it be powerful,
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and whether you set your selves about holy duties. Matth. 3.10. Now is the Axe laid to the roote of the tree :
and whither you Set your selves about holy duties. Matthew 3.10. Now is the Axe laid to the root of the tree:
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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;
that is, since Iohns coming there is a distinguishment betwixt living and dead trees: A tree is not discovered to be dead, till it wither;
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no man will cut downe a tree in winter, because he knowes not then whether it be dead or no;
no man will Cut down a tree in winter, Because he knows not then whither it be dead or no;
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the Spring distinguisheth the dead and living trees, in the winter they are all alike. The Spring is the powerfull preaching of the word;
the Spring Distinguisheth the dead and living trees, in the winter they Are all alike. The Spring is the powerful preaching of the word;
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if men spring not then, if they come not in, they are dead. Those whose education hath beene good;
if men spring not then, if they come not in, they Are dead. Those whose education hath been good;
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those who live under a powerfull Ministry, now is the Axe laid to the roote of the tree with them;
those who live under a powerful Ministry, now is the Axe laid to the root of the tree with them;
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it is a signe they are dead, if they profit not by it.
it is a Signen they Are dead, if they profit not by it.
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Fiftly, yee may know whether yee have this life by the food it is fed with;
Fifty, ye may know whither ye have this life by the food it is fed with;
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severall lives are fed with severall foode.
several lives Are fed with several food.
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Now the food of this new life of grace is double, first, the word, secondly, good workes.
Now the food of this new life of grace is double, First, the word, secondly, good works.
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First, the word, 1 Pet. 2.25.
First, the word, 1 Pet. 2.25.
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As new borne babes, desire the sincere milke of the word that yee may grow thereby, As new born babes, desire the sincere milk of the word that ye may grow thereby,
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if so bee that you have tasted that the Lord is gracious :if so be that you have tasted that the Lord is gracious:
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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.
that is, if ye Are alive as you profess your selves to be, you shall know it by your behaviour to that which does nourish your life.
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First yee will long after the word, as the child doth after the Teate.
First ye will long After the word, as the child does After the Teat.
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If the child be hungry, neyther apples, nor rattles, nor any thing else can quiet him but the Teate:
If the child be hungry, neither Apples, nor rattles, nor any thing Else can quiet him but the Teat:
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So nothing can quiet these but the word. Others may have excuses; they will have none;
So nothing can quiet these but the word. Others may have excuses; they will have none;
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Eyther they will live where the word is, or they will bring it home to them;
Either they will live where the word is, or they will bring it home to them;
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they will bring themselves to it, or it to them. Secondly, they desire the sincere milke of the word ;
they will bring themselves to it, or it to them. Secondly, they desire the sincere milk of the word;
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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.
many things may be mingled with the word, that do please the wit, yet those who live the life of grace, desire the sincere word, the pure word, without any mixture.
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Thirdly, they desire it, that they may grow thereby : many desire it to know it onely:
Thirdly, they desire it, that they may grow thereby: many desire it to know it only:
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if ye desire it as new borne babes, it will make you better & better;
if you desire it as new born babes, it will make you better & better;
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many heare, but as men having an Atrophy in their bodies, they grow not, no fruite comes thereby.
many hear, but as men having an Atrophy in their bodies, they grow not, no fruit comes thereby.
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Fourthly, they taste a sweetnesse in the word above others: the second ground received the word with joy ;
Fourthly, they taste a sweetness in the word above Others: the second ground received the word with joy;
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and Herod heard Iohn Baptist with gladnesse ; but where there is true grace, they goe farther:
and Herod herd John Baptist with gladness; but where there is true grace, they go farther:
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they delight in the word, it is sweeter to them than the hony:
they delight in the word, it is Sweeten to them than the honey:
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few can say so in good earnest, that the pure word is sweeter to them than Hony or the Hony Combe.
few can say so in good earnest, that the pure word is Sweeten to them than Honey or the Honey Comb.
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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:Job he esteemed the word more than his appointed food, Job 23.12. The second food of this life is good works. John 4.32.33.34. is the place out of which I collect this, where christ being asked of his Disciples to eat:
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said that hee had other meate that they knew not of; said that he had other meat that they knew not of;
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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. then said they, hath any man brought him ought to eat? He Says unto them, My meat is to do the will of him that sent me, and to finish his work.
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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.
Do you good works with such a desire as men eat and drink? do you hunger and thirst After them, desiring for to do them? Then ye Are alive.
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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.
Hypocrites may do much, but it is not their meat and drink to do it; examine Therefore your selves by these Signs, whither you Are alive or dead.
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This is the preaching of the law, to shew you the narrow differences of life and death.
This is the preaching of the law, to show you the narrow differences of life and death.
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The first step to life is to know, that yee are in a state of death:
The First step to life is to know, that ye Are in a state of death:
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the Law must goe before the Gospel, Iohn Baptest before Christ :
the Law must go before the Gospel, John Baptest before christ:
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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 :
ye must be brought to their case in the 2 Act. 37. who were pricked At the hearts, ye must be brought unto the case of the Jailer, and of Paul:
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to the case of the Prodigall, that you may know your estate: then yee come home.
to the case of the Prodigal, that you may know your estate: then ye come home.
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Our end is to preach life and comfort to you, not damnation. Rom. 15.4. All Scripture is written for our comfort :
Our end is to preach life and Comfort to you, not damnation. Rom. 15.4. All Scripture is written for our Comfort:
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now there are many things in the Scripture that tend to discomfort and terrors, yet their end is comfort:
now there Are many things in the Scripture that tend to discomfort and terrors, yet their end is Comfort:
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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:
as Physic is sharp for the time, yet the end is health. we desire not to exclude any, but to bring you in while you have time:
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the market is then hard to make, when yee lye on your death beds, labour to know it in time:
the market is then hard to make, when ye lie on your death Beds, labour to know it in time:
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your death is a time of spending not of getting;
your death is a time of spending not of getting;
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it was too late for the foolish Virgins to buy oyle, when they were to attend the bride-groome.
it was too late for the foolish Virgins to buy oil, when they were to attend the bridegroom.
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We desire not to affright you with false feares, but to admonish you, that you be not deceived.
We desire not to affright you with false fears, but to admonish you, that you be not deceived.
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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 ;
I find this sentence, Be not deceived, prefixed before many places of Scripture, where God's judgement Are denounced, as 1 Cor. 6.9. Be not deceived, neither fornicators, Idolaters, Adulterers, etc. shall inherit the Kingdom of God; and Ephesians 5.6. Be not deceived with vain words, for Because of these things comes the wrath of God upon the children of disobedience;
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to shew, that men are apt to deceive themselves, in such cases as these, thinking themselves to bee in better estate then they are.
to show, that men Are apt to deceive themselves, in such cases as these, thinking themselves to bee in better estate then they Are.
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Consider your sinnes and apply them.
Consider your Sins and apply them.
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Consider your particular sinnes, actio est singularium. Consider your particular sinnes, your particular actions, these will worke upon you.
Consider your particular Sins, actio est singularium. Consider your particular Sins, your particular actions, these will work upon you.
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This course Peter tooke with the Iewes, Act. 2. yee have crucified the Lord of life ;
This course Peter took with the Iewes, Act. 2. ye have Crucified the Lord of life;
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so Christ told Paul, that he was a persecutor, Act. 9. so Iohn 4. he told the woman of Samaria her particular sinnes :
so christ told Paul, that he was a persecutor, Act. 9. so John 4. he told the woman of Samaria her particular Sins:
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he that shee now lived with, was not her husband ;
he that she now lived with, was not her husband;
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so God told Adam, thou hast eaten of the forbidden fruit, Gen. 3. If yee have committed any grosse sinnes,
so God told Adam, thou hast eaten of the forbidden fruit, Gen. 3. If ye have committed any gross Sins,
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as drunkennesse, covetousnesse pride, ambition, and the like, consider them. Consider your other sinnes, minoris infamiae, not minoris culpae ;
as Drunkenness, covetousness pride, ambition, and the like, Consider them. Consider your other Sins, minoris infamiae, not minoris Culpae;
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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.
as neglecting of holy duties, misspending the time, gaming, overly performing of holy duties, unprofitable hearing, keeping of bad company, profaning of the Sabbath, and the like.
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Consider then the terrors of God and hell, know with what a God you have to deale,
Consider then the terrors of God and hell, know with what a God you have to deal,
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and what a burthen sin is, if God charge those on the consciences yee cannot beare them.
and what a burden since is, if God charge those on the Consciences ye cannot bear them.
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I desire not by this to burthen you, but to unburthen you of your corruptions.
I desire not by this to burden you, but to unburthen you of your corruptions.
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Now seeing this life is so excellent, I will adde certaine motives to make you to desire it.
Now seeing this life is so excellent, I will add certain motives to make you to desire it.
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First, it is a happy life; and it must needs be so, because it is the life of God and Angels:
First, it is a happy life; and it must needs be so, Because it is the life of God and Angels:
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it is that life which wee shall live hereafter; yee may live this naturall life, and want happinesse.
it is that life which we shall live hereafter; ye may live this natural life, and want happiness.
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This life of grace and the life of glory differ onely in degrees, they differ not in kind;
This life of grace and the life of glory differ only in Degrees, they differ not in kind;
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the competent judges of this are the Saints, who have tryed both. Heb. 11.15.16.
the competent judges of this Are the Saints, who have tried both. Hebrew 11.15.16.
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If they had beene mindfull of that countrey from which they came, they had liberty to have returned, If they had been mindful of that country from which they Come, they had liberty to have returned,
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but now they desire a better countrey, that is, an heavenly. but now they desire a better country, that is, an heavenly.
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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:
In a Herd of Swine, if Some stray away from the rest, and return not again, it is a Signen they have found a better pasture:
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so when men leave their companions, and returne no more, it is a signe, they have found some better things.
so when men leave their Sodales, and return no more, it is a Signen, they have found Some better things.
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Conceive not then of this life as many doe; to be onely a privation, or a melancholy thing, nothing but a meere mortification;
Conceive not then of this life as many do; to be only a privation, or a melancholy thing, nothing but a mere mortification;
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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:
this is a life, it hath its comforts, eating, recreations, and delights; ye lose not your pleasures if ye live it, but change them for advantage:
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hee that leads this life, dies as the corne doth; from a seede it growes up into many stalkes, hee gaines by this bargaine.
he that leads this life, die as the corn does; from a seed it grows up into many stalks, he gains by this bargain.
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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:
christ does make an hard bargain with none, he that deals with him, gains a hundred fold. If ye part with wealth, ye have spiritual treasures for it:
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if you part with your pleasures, yee have joy in the holy Ghost: have yee crosses, yee are sanctified in that which is better;
if you part with your pleasures, ye have joy in the holy Ghost: have ye Crosses, ye Are sanctified in that which is better;
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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;
lose ye this life, ye have Eternal life. Secondly, this life of grace hath that which every man seeks, it hath much pleasure. Curae 3.17. All her ways Are ways of pleasure ▪ Those that walk in the ways of God Are full of pleasure;
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this life brings a double pleasure, first, the reward of it, second, the comfort in performing the actions of it.
this life brings a double pleasure, First, the reward of it, second, the Comfort in performing the actions of it.
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Every good worke as the Hebrew proverbe is, hath meate in its mouth;
Every good work as the Hebrew proverb is, hath meat in its Mouth;
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the living of this life, hath a reward sufficient in its selfe, as appeares by this.
the living of this life, hath a reward sufficient in its self, as appears by this.
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All pleasures follow some actions, and therefore men desire life, because it is a continuance of action:
All pleasures follow Some actions, and Therefore men desire life, Because it is a Continuance of actium:
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so men delight in new things because as long as they are new, the intention remaines.
so men delight in new things Because as long as they Are new, the intention remains.
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The actions of this life are full of change;
The actions of this life Are full of change;
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those actions that are perfect, there is pleasure following them, as beauty followes a good constitution, or as flame the fire.
those actions that Are perfect, there is pleasure following them, as beauty follows a good constitution, or as flame the fire.
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The actions of this life are perfect actions, the perfectest actions have the most perfect delight:
The actions of this life Are perfect actions, the perfectest actions have the most perfect delight:
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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.
the actions of this life Are most perfect actions, Therefore they have most perfect delight, Because they Are the actions of the best faculty, about the best Object.
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All actions have the denomination of their perfection from their objects:
All actions have the denomination of their perfection from their objects:
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these are actions of the soule, they are occupied about God, therefore they are the best and highest actions.
these Are actions of the soul, they Are occupied about God, Therefore they Are the best and highest actions.
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He that lives about the best object, greatest content doth follow: he that lives this life, lives about the best object;
He that lives about the best Object, greatest content does follow: he that lives this life, lives about the best Object;
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therefore all the waies of it, are waies of pleasure.
Therefore all the ways of it, Are ways of pleasure.
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There is more comfort and more Assiduity of consolation in this life, then in any other life.
There is more Comfort and more Assiduity of consolation in this life, then in any other life.
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In other lives, every one according to his humour hath his delights, but yet they are not permanent,
In other lives, every one according to his humour hath his delights, but yet they Are not permanent,
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because hee delighteth in transitory things;
Because he delights in transitory things;
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but hee that lives the life of grace, delights in things that are truly delightfull at all times:
but he that lives the life of grace, delights in things that Are truly delightful At all times:
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other delights are but delights at some times, in some places, they are not alwaies so:
other delights Are but delights At Some times, in Some places, they Are not always so:
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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;
but he that lives the life of grace, pitcheth on those that Are always so. Curae 14.15. A good conscience is a continual feast. Other comforts may fail;
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a man may fall into affliction; riches and pleasures may be taken away, then the dayes are evill;
a man may fallen into affliction; riches and pleasures may be taken away, then the days Are evil;
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but a good conscience is a continuall feast, that is, be his case what it will, his comfort is never interrupted.
but a good conscience is a continual feast, that is, be his case what it will, his Comfort is never interrupted.
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All other comforts are about sence, or things of this life, which are subject to alteration;
All other comforts Are about sense, or things of this life, which Are Subject to alteration;
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but this life and the comforts of it, admit no change. A man being sicke, he cannot do actions of health, they are restrained:
but this life and the comforts of it, admit no change. A man being sick, he cannot do actions of health, they Are restrained:
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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:
so one in prison is not At liberty to do what he would; but the actions of this life Are assiduous, they cannot be interrupted:
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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.
ye may pray continually, rejoice evermore, ye may always have communion with God. Thirdly, this life is a life that is least indigent of all Others: it needs least.
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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;
Take a man that leads any other life, he needs many things Luk, 10.41.42. this is shadowed in that of Martha, and Marry: Martha busies herself about many things, she wanted many;
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but Mary had one thing that was profitable for all things, removes all evils, brings all happinesse,
but Mary had one thing that was profitable for all things, removes all evils, brings all happiness,
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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.
and that is Godliness which is profitable for all things, 1 Tim. 4.8. Fourthly, the comforts of this life Are pure comforts, Psalm 18.26. I walk purely with those that walk purely.
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This is not onely to be understood of the consolations of grace, but also of common blessings, being the fruits of this life:
This is not only to be understood of the consolations of grace, but also of Common blessings, being the fruits of this life:
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there is no sorrow with them, there is a pure comfort without any mixture of sorrow.
there is no sorrow with them, there is a pure Comfort without any mixture of sorrow.
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God giving these blessings in mercy, they are free from mixture of discomfort;
God giving these blessings in mercy, they Are free from mixture of discomfort;
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but being not the fruits of this life of grace, being reached by sinne and sinfull meanes,
but being not the fruits of this life of grace, being reached by sin and sinful means,
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or God giving them in his providence, not in his mercy, there is sorrow in them:
or God giving them in his providence, not in his mercy, there is sorrow in them:
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yee may have riches, honours, friends, and all outward things, and yet they are not pure blessings,
ye may have riches, honours, Friends, and all outward things, and yet they Are not pure blessings,
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because Gods blessings is not mingled with them. Lastly, it is a life most capacious of comforts:
Because God's blessings is not mingled with them. Lastly, it is a life most capacious of comforts:
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yee may give all the faculties of the soule comfort. Every creature according as his life is, feeles more or lesse comfort.
ye may give all the faculties of the soul Comfort. Every creature according as his life is, feels more or less Comfort.
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Plants as they feele no hurt, so they feele no sweetnesse: beasts that have a sensible soule, feele more evill and good:
Plants as they feel no hurt, so they feel no sweetness: beasts that have a sensible soul, feel more evil and good:
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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:
a man that lives a natural life, not knowing the life of grace, is sensible of more good and evil, than sensible beasts; he apprehends Heaven and Hell:
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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.
but a man that lives the life of grace, is more capacious of Comfort: Here you may suffer your faculties to run out to the utmost.
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If yee desire wealth or pleasures, your affections must not runne out, yee must hold them in;
If ye desire wealth or pleasures, your affections must not run out, ye must hold them in;
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else they drawne you into perdition, & pierce you thorow with many sorrowes.
Else they drawn you into perdition, & pierce you thorough with many sorrows.
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If yee affect heavenly Treasures, if yee affect praise with God, yee may be as covetous of them as you will.
If ye affect heavenly Treasures, if ye affect praise with God, ye may be as covetous of them as you will.
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Thirdly, let this move you to seeke this life of grace, because it is the most excellent thing of all others.
Thirdly, let this move you to seek this life of grace, Because it is the most excellent thing of all Others.
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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;
All other things Are subordinate to it; the utmost end is still most excellent: the end of war is for peace, Therefore peace is better than it;
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yee plow for harvest, therefore harvest is best: the end of all actions is for this life of grace.
ye blow for harvest, Therefore harvest is best: the end of all actions is for this life of grace.
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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:
Why labour ye for food, but to maintain life? why live you but to serve your Souls? Prudence is a steward to this holy life:
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as the steward provides for the family, that the master bee not troubled with those meaner things;
as the steward provides for the family, that the master be not troubled with those meaner things;
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so prudence is a steward, that the soule may be occupied about things that are agreeable to it;
so prudence is a steward, that the soul may be occupied about things that Are agreeable to it;
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that it may have its conversation in heaven, and with God. Pervert this order, it destroyes the creature.that it may have its Conversation in heaven, and with God. Pervert this order, it Destroys the creature.
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Beasts living the life of sence, it doth perfect them, for that is their utmost end:
Beasts living the life of sense, it does perfect them, for that is their utmost end:
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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.
man having reason, living as a beast, Destroys himself, Because that is not his end; he that perfects himself as a beast, Destroys himself as a man: Perfection mentis est Perfection hōinis.
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Let this stirre us up, to live this life: it is the utmost end of all.
Let this stir us up, to live this life: it is the utmost end of all.
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To be Lawyers, Physitions, and other callings, helpe us in the living of this life, yet they are subordinate to it:
To be Lawyers, Physicians, and other callings, help us in the living of this life, yet they Are subordinate to it:
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drowne not your selves in subordinate things; if yee doe it, it is your destruction: therefore pitch on the principall.
drown not your selves in subordinate things; if ye do it, it is your destruction: Therefore pitch on the principal.
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Fourthly, that which is best in the end, (I take end now in an other sence) is to be chosen above all things else:
Fourthly, that which is best in the end, (I take end now in an other sense) is to be chosen above all things Else:
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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.
that is well which ends well. In this life of grace, ye have this advantage which ye 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 think of death the end of all, which to do is Wisdom. Deuteronomy 32.29. Oh that they were wise, then would they Consider their latter end.
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In other things the beginning is good, the end is bitter;
In other things the beginning is good, the end is bitter;
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but the actions of the life of grace are sweet, yee fare the better for them, the very remembrance of them is sweet,
but the actions of the life of grace Are sweet, ye fare the better for them, the very remembrance of them is sweet,
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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:
and the reward of them comes not long After: All other things Are called perishing Meats, John 6.27. there is a parable in it:
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that is, they are as perishing meats, that are sweet in the palate, yet they passe away;
that is, they Are as perishing Meats, that Are sweet in the palate, yet they pass away;
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but this indures unto eternall life, it continues. The worst thing in this life yee never repent of:
but this endures unto Eternal life, it continues. The worst thing in this life ye never Repent of:
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as it is said of sorrow for sinnes; that it is sorrow never to be repented of :
as it is said of sorrow for Sins; that it is sorrow never to be repented of:
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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;
but the best things that ye do in the other life, ye Repent of. All other things that ye do they may be sweet for the present;
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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 ;
yet as it is said of Drunkenness, Curae 23.32. so may it be said of them, that they bite like a Serpent, and sting like an Adder, though they seem sweet. The strange woman is sweet: yet Curae 5.4. her end is bitter as wormwood, sharp as a two-edged sword;
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goods evill gotten are sweet for the present, yet their mouthes shall be filled with gravell, that got them.
goods evil got Are sweet for the present, yet their mouths shall be filled with gravel, that god them.
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But on the other side, the end of all the actions of this life is good:
But on the other side, the end of all the actions of this life is good:
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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.
as it is said of Job, that his latter end was more than his beginning, Job 42.12. Psalm 37.37. Mark the perfect man and behold the upright, for the end of that man is peace.
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If a man being to dye, and having ended his daies, should put all his honours, wealth,
If a man being to die, and having ended his days, should put all his honours, wealth,
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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.
and pleasures into one balance, and all his good works, all his faithful Prayers, all the actions of the life of grace into Another, he would find them to be best.
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The bad man doth as the Silkeworme doth, winding up himselfe into his ill workes, he perisheth;
The bad man does as the Silkworm does, winding up himself into his ill works, he Perishes;
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the other winding up himselfe in his gracious actions, enters into salvation.
the other winding up himself in his gracious actions, enters into salvation.
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Fiftly, choose this life before all others, because God is pleased with it, it being like himselfe;
Fifty, choose this life before all Others, Because God is pleased with it, it being like himself;
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as the creature is pleased with that which is like it. God is a Spirit, and will bee worshipped in Spirit and truth ;
as the creature is pleased with that which is like it. God is a Spirit, and will be worshipped in Spirit and truth;
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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;
he is a living God, and does delight in a living man: we our selves delight not in dead men, no more does God: Therefore Rom. 12.1. we Are exhorted to give up our Souls and bodies a living sacrifice to God. God regards not dead bodies;
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bee yee living sacrifices, which is the act of your will, acting the duties of this life.
be ye living Sacrifices, which is the act of your will, acting the duties of this life.
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This is called walking with God ;
This is called walking with God;
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which is to bee in his presence, to goe his way, and to maintaine communion with him:
which is to be in his presence, to go his Way, and to maintain communion with him:
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this is when as men doe, audire et reddere voces : when there is naturall delight: when as they are in presence one with another;
this is when as men do, Audire et reddere voces: when there is natural delight: when as they Are in presence one with Another;
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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.
and Therefore walking with God, and pleasing of God, Are used promiscuously for one and the same thing: For, Hebrew 11.5. it is said of Enoch, that he walked with God, and Gen. 5.22. It is said, that he pleased God.
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But you will say, what benefit is this? I answer, that it is great. God disposeth of all things in the world;
But you will say, what benefit is this? I answer, that it is great. God Disposeth of all things in the world;
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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;
is it not Wisdom then to have him your friend? Gen. 28.9. Iacob being to take his journey, Isaac said unto him, God All-sufficient be with thee. God is All-sufficient;
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if yee have him, yee have all:
if ye have him, ye have all:
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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:
In the creature there is no such thing, there is nothing but vanity in them, they Are but as Candles, as Stars to the Sun. God is All-sufficient:
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all the happinesse of the creature, makes not men happy: All men seeke happinesse, yet they never finde it, without having God:
all the happiness of the creature, makes not men happy: All men seek happiness, yet they never find it, without having God:
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All happinesse is in Gods favour; In outward happinesse you must have other compounded things: Christ rebuked thē that counted her happy in the creatures, saying;
All happiness is in God's favour; In outward happiness you must have other compounded things: christ rebuked them that counted her happy in the creatures, saying;
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Blessed is the wombe that bare thee, and the Paps that gave thee sucke ; No saith Christ, these will not make a man happy;Blessed is the womb that bore thee, and the Paps that gave thee suck; No Says christ, these will not make a man happy;
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but blessed are they which heare the word of God, and keepe it ;
but blessed Are they which hear the word of God, and keep it;
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having God yee have all things, God disposeth all things, and giveth the comfortable fruition of them.
having God ye have all things, God Disposeth all things, and gives the comfortable fruition of them.
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Yee may have all outward things and yet want comfort, Gods curse makes all miserable, though yee have all that the creature affords;
Ye may have all outward things and yet want Comfort, God's curse makes all miserable, though ye have all that the creature affords;
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therefore give your selves no rest, till yee have got this life, without which he delights not in you.
Therefore give your selves no rest, till ye have god this life, without which he delights not in you.
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Adam losing Gods Image was not happy, because God was gone from him; yet hee had all the creatures which he had before.Adam losing God's Image was not happy, Because God was gone from him; yet he had all the creatures which he had before.
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This life of grace brings us to that state, that Adam was in at first; this restors us to it;
This life of grace brings us to that state, that Adam was in At First; this restors us to it;
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seeke not then your happinesse where it is not to be found.
seek not then your happiness where it is not to be found.
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We all doe as the Prodigall did, we get our portion into our owne hands, and goe from our Fathers house,
We all do as the Prodigal did, we get our portion into our own hands, and go from our Father's house,
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and seeke for our happinesse elsewhere ;and seek for our happiness elsewhere;
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but yee shall find at last, that all else is but huskes: thus the Saints have found it.
but ye shall find At last, that all Else is but husks: thus the Saints have found it.
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This life of grace gives rest to the soule, all else in the creature is but vanity and vexation of spirit.
This life of grace gives rest to the soul, all Else in the creature is but vanity and vexation of Spirit.
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Vanity is nothing else, but an insufficiency in the creature to give that content that wee looked for in it:
Vanity is nothing Else, but an insufficiency in the creature to give that content that we looked for in it:
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as when we looke for water in an empty well, seeke for that in the creature that is not in it;
as when we look for water in an empty well, seek for that in the creature that is not in it;
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wee see its vanity in the absence of the good wee looked for, and presence of the evill we looked not for.
we see its vanity in the absence of the good we looked for, and presence of the evil we looked not for.
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In God yee finde rest and tranquility, such a tranquility as in the Sea, when it is without waves;
In God ye find rest and tranquillity, such a tranquillity as in the Sea, when it is without waves;
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as is in the upper region of the ayre, where no tempests are.
as is in the upper region of the air, where no tempests Are.
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Looke on the lives of men, who are taken up with trifles when they are young,
Look on the lives of men, who Are taken up with trifles when they Are young,
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when they come to a riper age, greater things move them, when men are wiser, they feele the apprehension of higher things;
when they come to a riper age, greater things move them, when men Are Wiser, they feel the apprehension of higher things;
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when yee lift up your selves and keepe them on the wing, yee are freed from troubles and cares.
when ye lift up your selves and keep them on the wing, ye Are freed from Troubles and Cares.
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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:Paul had a greater measure of this life than other men, his Epistles do transcribere animam, transcribe as it were his soul, declare it, he was full of constancy and Comfort:
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the more constantly wee live this life, the greater gainers wee are.
the more constantly we live this life, the greater gainers we Are.
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Lastly, till yee live this life, yee have no assurance that yee are in the number of the elect.
Lastly, till ye live this life, ye have no assurance that ye Are in the number of the elect.
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Repentance puts a new life into men;
Repentance puts a new life into men;
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till yee finde this in you, yee know not whether God is yours, and yee know not whether God will worke it in you;
till ye find this in you, ye know not whither God is yours, and ye know not whither God will work it in you;
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This should make us tremble and feare, and never to leave till wee had it. This life is a fruite of election;
This should make us tremble and Fear, and never to leave till we had it. This life is a fruit of election;
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we know not whether wee are in Iacobs or Esau his case, till we know we have it:
we know not whither we Are in Iacobs or Esau his case, till we know we have it:
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make haste therefore to get it. It lies not in your power; The Spirit breatheth when and where it listeth ;
make haste Therefore to get it. It lies not in your power; The Spirit breathes when and where it lists;
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you may feare that God will not give it you, if you spend your life in vanity.
you may Fear that God will not give it you, if you spend your life in vanity.
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Take one that neglects you all the time that hee is able to doe you service;
Take one that neglects you all the time that he is able to do you service;
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if hee seekes unto you in his extremity for his owne ends, what answer doe you give him, but this:
if he seeks unto you in his extremity for his own ends, what answer do you give him, but this:
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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,
Seeing he hath neglected you when he was able to do you service, you may justly refuse him now, he is able to do you none? So if ye neglect God while ye Are able for to serve him,
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and seeke to him in your extremity, take heed that yee receive not that answer from him,
and seek to him in your extremity, take heed that ye receive not that answer from him,
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as the Israelites did in their extremity, Goe to your Idols, and let them helpe you :
as the Israelites did in their extremity, Go to your Idols, and let them help you:
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nay, he forbids Ieremiah to pray for them. Consider this, and make haste to live this life of grace;
nay, he forbids Jeremiah to pray for them. Consider this, and make haste to live this life of grace;
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yee cannot get it of your selves, God must put it into you.
ye cannot get it of your selves, God must put it into you.
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Now if these motives move you to seeke this life, and after examination of your selves, yee find it not to be in you,
Now if these motives move you to seek this life, and After examination of your selves, ye find it not to be in you,
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then use these meanes to get it.
then use these means to get it.
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The first meanes to get and maintaine this life, which is all one, (for that which begets it doth likewise nourish it) is knowledge:
The First means to get and maintain this life, which is all one, (for that which begets it does likewise nourish it) is knowledge:
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abound in knowledge, get much light; this life consists in light, when a man judgeth aright.
abound in knowledge, get much Light; this life consists in Light, when a man Judgeth aright.
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The understanding enlightened is the primū vivens, the first living part:
The understanding enlightened is the primū Living, the First living part:
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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:
and Therefore ye shall find, that life and Light Are put one for the other, Ephesus. 4.14. Stand up from the dead, and christ shall give you Light: and John 1.4. christ was that Light, and that Light was the life of men, this life Stands in enlightening the mind:
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adde to this light, yee adde to life.
add to this Light, ye add to life.
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The reason why men are dead, is, because there is a darknesse in their soules, they see not the wayes of God:
The reason why men Are dead, is, Because there is a darkness in their Souls, they see not the ways of God:
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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.
Therefore they act not, they step not forward, Because they Are in the dark: All shining is from Light, as ye increase Light, so you increase life. Ephes 4.18. it is said of the Gentiles, that they were Strangers from the life of God, through the ignorance that is in them.
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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;
The knowledge of God, brings men nearer to the life of God. Ephes 4.24. holiness is said to proceed from truth, the words Are;
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1034
put on the new man, which after God is created in righteousnesse and holinesse, which proceeds from truth.put on the new man, which After God is created in righteousness and holiness, which proceeds from truth.
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But you will object, that there are many who abound in knowledge, who have l•fe little enough:
But you will Object, that there Are many who abound in knowledge, who have l•fe little enough:
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that ignorant men live this life most: that none live it lesse, than those that know most.
that ignorant men live this life most: that none live it less, than those that know most.
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To this I answer, that there is a double knowledge: First, there is a meere inlightening and informing knowledge:
To this I answer, that there is a double knowledge: First, there is a mere enlightening and informing knowledge:
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Secondly, there is an operative knowledge: yee may have enough of the first, and be never the neere:
Secondly, there is an operative knowledge: ye may have enough of the First, and be never the near:
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but it is the lest that helpes and gets this life:
but it is the lest that helps and gets this life:
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and this knowledge is the gift of the sanctifying Spirit, this is the operation of God:
and this knowledge is the gift of the sanctifying Spirit, this is the operation of God:
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wee doe but informe and teach men, we cannot make them doe any thing: wee cannot make them practise.
we do but inform and teach men, we cannot make them doe any thing: we cannot make them practise.
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Gods teaching makes this knowledge operative; perswades every way, works every way.
God's teaching makes this knowledge operative; persuades every Way, works every Way.
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Secondly, there is a knowledge in the habit, and a knowledge in the act, which produceth actions: these are set downe obscurely.
Secondly, there is a knowledge in the habit, and a knowledge in the act, which Produceth actions: these Are Set down obscurely.
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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,
In the 2 Pet. 1.12.13 ▪ the Apostle there Says, that he would not be negligent to put them always in remembrance of those things,
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though they knew them, and were established in the present truth:
though they knew them, and were established in the present truth:
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yea I thinke it meete as long as I am in this Tabernacle, to stirre you up by putting you in remembrance :yea I think it meet as long as I am in this Tabernacle, to stir you up by putting you in remembrance:
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Peter did not write unto them that they might know those things habitually; for so they knew them before;
Peter did not write unto them that they might know those things habitually; for so they knew them before;
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but that they might know them actively, and might presently act them: for that end he wrote.
but that they might know them actively, and might presently act them: for that end he wrote.
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The first knowledge is as sparkes raked up in ashes, the other as sparkes blowne up:
The First knowledge is as sparks raked up in Ashes, the other as sparks blown up:
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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 as the sap in the root; the later like the sap that fills the branches with leaves and fruit:
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the first is a generall knowledge gotten by contemplation; the last is a practicall and active knowledge, a knowledge to practise.
the First is a general knowledge got by contemplation; the last is a practical and active knowledge, a knowledge to practise.
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The Scripture exhorts to do things yt intend this knowledge. Deut. 4.1.
The Scripture exhorts to do things that intend this knowledge. Deuteronomy 4.1.
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& Deu. 6 the Israelites were exhorted to heare and know the statutes of the Lord, that they might doe them;
& Deu. 6 the Israelites were exhorted to hear and know the statutes of the Lord, that they might do them;
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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 ;to speak of God's word and works, which acts their knowledge, puts them in remembrance of God's Mercies, and stirs up their minds. Joshua 1.8. he is commanded to read the Law, and meditate in it day and night;
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not to know it, for at that time, there was little written; but hee was to reade it, that hee might doe it.
not to know it, for At that time, there was little written; but he was to read it, that he might do it.
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But if wee doe this so much, it will hinder and interrupt our businesses, so that we shall faile of our enterprises. To this I answer;
But if we do this so much, it will hinder and interrupt our businesses, so that we shall fail of our enterprises. To this I answer;
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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 : that this will not hinder them, but they shall be done the better, as oiling of the wheels makes them go the better. Psalm 1.2. he is said to be blessed, that does meditate in the Law of God day and night:
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Your knowledge being brought to action helpes you much;
Your knowledge being brought to actium helps you much;
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often hearing of the word, which puts you in remembrance, addes to your life, though it hinders you in other things.
often hearing of the word, which puts you in remembrance, adds to your life, though it hinders you in other things.
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Those who have not the word to heare, live not under preaching Ministers, who will not be at the cost to get them,
Those who have not the word to hear, live not under preaching Ministers, who will not be At the cost to get them,
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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 ;
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 money;
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doe not they also sinne, who doe lesse than hee? that will not give mony for to have the Gospel brought unto them.
do not they also sin, who do less than he? that will not give money for to have the Gospel brought unto them.
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There is the like fault, when as men may have the word, and come not to it.
There is the like fault, when as men may have the word, and come not to it.
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If they come to it, though it addeth not to their knowledge, yet it helpeth their acting and life.
If they come to it, though it adds not to their knowledge, yet it Helpeth their acting and life.
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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.
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.
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That Arabian proverbe, Shut up the five windowes, that the house may be full of light;
That Arabian proverb, Shut up the five windows, that the house may be full of Light;
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will be of good use here: that is, the five senses being shut up, the fuller of light shall wee bee:
will be of good use Here: that is, the five Senses being shut up, the fuller of Light shall we be:
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the not stopping up of them, makes men ignorant, cares and businesses possessing mens minds, there is no roome left for better things.
the not stopping up of them, makes men ignorant, Cares and businesses possessing men's minds, there is no room left for better things.
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Let your minds be still plodding on that which may further you in grace and truth.
Let your minds be still plodding on that which may further you in grace and truth.
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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:It is ignorance that makes men, Strangers from the life of God, Ephes 4.18. and this is not an ignorance that Proceedeth from want of knowledge, but from the badness of your hearts; hard hearts makes men ignorant:
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why doe men heare and yet are ignorant, but because their hearts are hardned? they regard not the word,
why do men hear and yet Are ignorant, but Because their hearts Are hardened? they regard not the word,
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and so they grow not in knowledge. The second meanes to get this life is to bee much in doing:
and so they grow not in knowledge. The second means to get this life is to be much in doing:
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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 much in doing, in acting the duties of new Obedience; the more ye Are occupied the more ye live: Else deadness does possess you:
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be still praying and meditating, those revive you: those are the coales that keepe the heart warme;
be still praying and meditating, those revive you: those Are the coals that keep the heart warm;
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this life like water is apt to grow cold. But I must be full of life ere I can doe actions.
this life like water is apt to grow cold. But I must be full of life ere I can do actions.
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I answer that one begets the other: action begets life, and life begets action; as health produceth exercise, and exercise procureth health. I answer that one begets the other: actium begets life, and life begets actium; as health Produceth exercise, and exercise procureth health.
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But I am indisposed and unfit for such actions.
But I am indisposed and unfit for such actions.
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I answer, that if yee are indisposed, the more need you had to be doing, else you are more unexcusable; I answer, that if ye Are indisposed, the more need you had to be doing, Else you Are more unexcusable;
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the way to get heate is to bee acting: as motion doth bring life to a benummed member, so doth it to the soule:
the Way to get heat is to be acting: as motion does bring life to a benumbed member, so does it to the soul:
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be awaked, be stirring, this will revive you againe, Christians hearts are awaked when as they themselves sleepe ;
be awaked, be stirring, this will revive you again, Christians hearts Are awaked when as they themselves sleep;
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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 ;
if they stir 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. Walk in the Spirit;
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those who have the Spirit stand not still, as one that cannot stirre: this acting helpes the Spirit;
those who have the Spirit stand not still, as one that cannot stir: this acting helps the Spirit;
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first by inlarging and intending life. Secondly, by preventing that which increaseth death:
First by enlarging and intending life. Secondly, by preventing that which increases death:
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the more wee walke in the wayes of life, the more we prevent the way that leades to the Chambers of death:
the more we walk in the ways of life, the more we prevent the Way that leads to the Chambers of death:
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Be doing, if not one thing yet another. In the steppings out of your callings, be doing, reading and praying;
Be doing, if not one thing yet Another. In the steppings out of your callings, be doing, reading and praying;
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Conferring and talking of good things. the neglect of this is the cause why there are so many dwarfes in grace.
Conferring and talking of good things. the neglect of this is the cause why there Are so many Dwarfs in grace.
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Men content themselves with morning and evening duties, and it is well if they doe them;
Men content themselves with morning and evening duties, and it is well if they do them;
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but doe you the actions of life more constantly and abundantly. It is the corruption of our nature that wee are not doing:
but do you the actions of life more constantly and abundantly. It is the corruption of our nature that we Are not doing:
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life is maintained by the actions of life; habits are maintained by actions that are sutable to them;
life is maintained by the actions of life; habits Are maintained by actions that Are suitable to them;
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We live in the commandements by well doing, as the creature doth by food: Good actions maintaine life, it receives strength from well-doing:
We live in the Commandments by well doing, as the creature does by food: Good actions maintain life, it receives strength from welldoing:
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set your selves to pray, doe holy duties, still pray, doe more and more; the more yee doe, the more life increaseth.
Set your selves to pray, do holy duties, still pray, do more and more; the more ye do, the more life increases.
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The third meanes to get this life is to get faith. Faith helpes this life;
The third means to get this life is to get faith. Faith helps this life;
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it is a life of faith, and it makes us to live this life by three wayes,
it is a life of faith, and it makes us to live this life by three ways,
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First, it gives a reality to the priviledges of life: makes you see they are so indeed:
First, it gives a reality to the privileges of life: makes you see they Are so indeed:
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therefore yee act, yee beleeve that God is such a God, that yee have such priviledges, that yee are heires of all things.
Therefore ye act, ye believe that God is such a God, that ye have such privileges, that ye Are Heirs of all things.
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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 ye think that God is such a one as he is, in Wisdom, power, and mercy, ye intend them and live the life of grace:
cs pn22 vvb cst np1 vbz d dt crd c-acp pns31 vbz, p-acp n1, n1, cc n1, pn22 vvb pno32 cc vvi dt n1 pp-f n1:
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If yee doubt and question with Atheists, if these bee dreames, then yee intend them not.
If ye doubt and question with Atheists, if these be dreams, then ye intend them not.
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He that beleeves saith, let me have God sure: the other saith, let me have that I touch and feele;
He that believes Says, let me have God sure: the other Says, let me have that I touch and feel;
pns31 cst vvz vvz, vvb pno11 vhi n1 j: dt n-jn vvz, vvb pno11 vhi d pns11 vvb cc vvi;
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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.
but the imaginary things resting in faith and hope I care not for: the more ye believe these things, the more ye Are occupied about them.
cc-acp dt j n2 vvg p-acp n1 cc n1 pns11 vvb xx c-acp: dt av-dc pn22 vvb d n2, dt av-dc pn22 vbr vvn p-acp pno32.
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Secondly, faith drawes you on to action: this life is the acting of the duties of new obedience.
Secondly, faith draws you on to actium: this life is the acting of the duties of new Obedience.
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Faith and a perswasion further other things:
Faith and a persuasion further other things:
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as if one be perswaded that such a thing will hurt him, it produceth an action of the will, abstinence:
as if one be persuaded that such a thing will hurt him, it Produceth an actium of the will, abstinence:
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if a man bee perswaded that he shall dye without the Physition, hee sends for him.
if a man be persuaded that he shall die without the physician, he sends for him.
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So in all other actions, perswasion is that which sets a man on worke.
So in all other actions, persuasion is that which sets a man on work.
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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;
So in spiritual actions, if we Are persuaded that such a sin committed will not make our bodies sick but our Souls, we will not do it;
av p-acp j n2, cs pns12 vbr vvn cst d dt n1 vvn vmb xx vvi po12 n2 j p-acp po12 n2, pns12 vmb xx vdi pn31;
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if wee are perswaded our soules shall fare the better if we doe such a thing, this makes us to doe it:
if we Are persuaded our Souls shall fare the better if we do such a thing, this makes us to do it:
cs pns12 vbr vvn po12 n2 vmb vvi dt jc cs pns12 vdb d dt n1, d vvz pno12 pc-acp vdi pn31:
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being perswaded we shall have a recompence of reward, it produceth action, and the more action the more life.
being persuaded we shall have a recompense of reward, it Produceth actium, and the more actium the more life.
vbg vvn pns12 vmb vhi dt n1 pp-f n1, pn31 vvz n1, cc dt av-dc n1 dt av-dc n1.
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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.
Thirdly, faith does it by fitting us for christ, from whom our life comes: 1 John 5.12. he that hath the Son hath life.
ord, n1 vdz pn31 p-acp vvg pno12 p-acp np1, p-acp ro-crq po12 n1 vvz: crd np1 crd. pns31 cst vhz dt n1 vhz n1.
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First, the Sonne of God infuseth life into him to whom hee is conjoyned; the conjunction betwixt Christ and us is but relative:
First, the Son of God infuseth life into him to whom he is conjoined; the conjunction betwixt christ and us is but relative:
ord, dt n1 pp-f np1 vvz n1 p-acp pno31 p-acp ro-crq pns31 vbz vvn; dt n1 p-acp np1 cc pno12 vbz p-acp j:
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and betweene the king and the subject;
and between the King and the Subject;
cc p-acp dt n1 cc dt n-jn;
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when the subjects resolve to take such an one for their king, they are conjoyned to him;
when the subject's resolve to take such an one for their King, they Are conjoined to him;
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so when a woman resolves to take such a man for her husband, shee is conjoyned to him.
so when a woman resolves to take such a man for her husband, she is conjoined to him.
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The action of taking Christ, is to take him as a Lord, to serve him, as a Saviour, to have all comfort by him:
The actium of taking christ, is to take him as a Lord, to serve him, as a Saviour, to have all Comfort by him:
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hee that hath the Son in the relative union, shall have him in the reall union:
he that hath the Son in the relative Union, shall have him in the real Union:
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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 :
the Son will quicken you, as the soul does the body. A Christian hath the life of the Son of God. Gal. 2.21. I live, yet not I, but christ lives in me:
dt n1 vmb vvi pn22, c-acp dt n1 vdz dt n1. dt jp vhz dt n1 pp-f dt n1 pp-f np1. np1 crd. pns11 vvb, av xx pns11, cc-acp np1 vvz p-acp pno11:
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all that I doe, Christ doth it in me: all that the body doth, the soule doth it:
all that I do, christ does it in me: all that the body does, the soul does it:
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the body lives not, but the soule lives in it. After that manner Christ lives in us:
the body lives not, but the soul lives in it. After that manner christ lives in us:
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not a good thought or affection, not any resolution or motion of the soule, but comes for Christ:
not a good Thought or affection, not any resolution or motion of the soul, but comes for christ:
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being united to Christ by faith he lives in us. Ioh. 6.33. he that eates my flesh, and drinkes my blood shall live.
being united to christ by faith he lives in us. John 6.33. he that eats my Flesh, and drinks my blood shall live.
vbg vvn p-acp np1 p-acp n1 pns31 vvz p-acp pno12. np1 crd. pns31 cst vvz po11 n1, cc vvz po11 n1 vmb vvi.
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As flesh gives life to the body, so the Sonne gives it to the soule:
As Flesh gives life to the body, so the Son gives it to the soul:
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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:
To eat the Flesh of christ, is to prize him, to desire and long After him, which is After the Spirit of bondage, to eat him, is to take him, to come to him, to have him your God:
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In these stands the eating of Christ. First, in prising of him exceedingly; to part with any thing for him;
In these Stands the eating of christ. First, in prising of him exceedingly; to part with any thing for him;
p-acp d vvz dt n-vvg pp-f np1. ord, p-acp vvg pp-f pno31 av-vvg; pc-acp vvi p-acp d n1 p-acp pno31;
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to take his Crosse with all losses. Secondly, to eate him is to beleve him, to be yours and you his:
to take his Cross with all losses. Secondly, to eat him is to believe him, to be yours and you his:
pc-acp vvi po31 n1 p-acp d n2. ord, pc-acp vvi pno31 vbz pc-acp vvb pno31, pc-acp vbi png22 cc pn22 po31:
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this eating and drinking of the body and blood of Christ, expresseth our relative union with him,
this eating and drinking of the body and blood of christ, Expresses our relative Union with him,
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and then followes our reall union: the Spirit immediately gives this: he that doth the first, shall have the second.
and then follows our real Union: the Spirit immediately gives this: he that does the First, shall have the second.
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But how shall we doe to beleeve this? But how shall we do to believe this?
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I answer, yee see the old Adam communicated corruption to all his posterity, because they were borne of him;
I answer, ye see the old Adam communicated corruption to all his posterity, Because they were born of him;
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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:
so these who Are born of the new Adam, that is, these who take him and believe in him, have grace communicated to them by him:
av d r-crq vbr vvn pp-f dt j np1, cst vbz, d r-crq vvb pno31 cc vvi p-acp pno31, vhb n1 vvn p-acp pno32 p-acp pno31:
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this new birth makes you as capable of Christ, as the other doth of the first Adam : this new birth makes you as capable of christ, as the other does of the First Adam:
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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,
why then shall not the second Adam communicate grace as well as the other does corruption? The Philosophers were all deceived in this point, from whence corruption should come,
c-crq av vmb xx dt ord np1 vvb n1 c-acp av c-acp dt n-jn vdz n1? dt n2 vbdr d vvn p-acp d n1, p-acp q-crq n1 vmd vvi,
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but wee know that it came from Adam ; and so doth grace come from Christ.
but we know that it Come from Adam; and so does grace come from christ.
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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: To get this life, let us seek it in him, let us believe more, let us be humbled more, Repent more, and take christ more:
pc-acp vvi d n1, vvb pno12 vvi pn31 p-acp pno31, vvb pno12 vvi n1, vvb pno12 vbi vvn av-dc, vvb av-dc, cc vvb np1 av-dc:
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take him on any condition, prize him, set him at the highest rate, hold him fast.
take him on any condition, prize him, Set him At the highest rate, hold him fast.
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As in the actions of mariage, those who are to marry will not part upon any condition;
As in the actions of marriage, those who Are to marry will not part upon any condition;
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they take one another for richer, for poorer, for better for worse:
they take one Another for Richer, for Poorer, for better for Worse:
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after this manner must wee take Christ, the more yee take Christ thus, the more yee have the Sonne,
After this manner must we take christ, the more ye take christ thus, the more ye have the Son,
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and so yee live more the life of grace. All grant that this life comes by the Spirit;
and so ye live more the life of grace. All grant that this life comes by the Spirit;
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and there is no way to get the Spirit but by the Sonne. Yee must first eate ere yee can be nourished;
and there is no Way to get the Spirit but by the Son. Ye must First eat ere ye can be nourished;
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yee must fixe your eyes on his passion, as the wife doth fixe her eyes on her husband:
ye must fix your eyes on his passion, as the wife does fix her eyes on her husband:
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yee must seeke this life from the Spirit ultimately, but yee must first have the Sonne, and then yee have life:
ye must seek this life from the Spirit ultimately, but ye must First have the Son, and then ye have life:
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He must have the Sonne that will have this life; hee must be ingraffed into Christ as the branches are into the roote:
He must have the Son that will have this life; he must be Ingrafted into christ as the branches Are into the root:
pns31 vmb vhi dt n1 cst vmb vhi d n1; pns31 vmb vbi vvn p-acp np1 p-acp dt n2 vbr p-acp dt n1:
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get Christ, and then this life shall abound in you. The fourth meanes to get and increase this life, is communion of Saints. get christ, and then this life shall abound in you. The fourth means to get and increase this life, is communion of Saints.
vvb np1, cc av d n1 vmb vvi p-acp pn22. dt ord n2 pc-acp vvi cc vvi d n1, vbz n1 pp-f n2.
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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 :The Mouth of the righteous is a well spring of life, Curae 10.20. they put life into those that have it not, and increase it in those in whom it is, Ephes 4.24. their Speeches minister grace to the hearers; they edify them:
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hearing of the word of life, and talking of the fountaine of life, puts life into men.
hearing of the word of life, and talking of the fountain of life, puts life into men.
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The health of the body doth not communicate it selfe to others; it is otherwise in the life of the soule;
The health of the body does not communicate it self to Others; it is otherwise in the life of the soul;
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the life of it makes others to live more: as Iron sharpens Iron, so one holy man doth another. See it by the contrary.
the life of it makes Others to live more: as Iron sharpens Iron, so one holy man does Another. See it by the contrary.
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In evill men who are dead there is an aptnesse to dead others, their words are as continuall droppings to put out this life;
In evil men who Are dead there is an aptness to dead Others, their words Are as continual droppings to put out this life;
p-acp j-jn n2 r-crq vbr j pc-acp vbz dt n1 p-acp j n2-jn, po32 n2 vbr a-acp j n2 pc-acp vvi av d n1;
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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 thē.their tongues Are Set on fire of hell, Jame 2.6. The tongue of good men is a coal fetched from the Altar, they have fire within them.
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When two lie together they keepe one another warme; there is action and redaction; this is powerfull meanes to get and increase this life.
When two lie together they keep one Another warm; there is actium and redaction; this is powerful means to get and increase this life.
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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 tongue of the righteous if full of life, it is powerful to make men live. Gal. 2.14. Paul speaking to Peter, Says, why compellest thou the Gentiles to live After the manner of the Iewes? he used not outward compulsion, his Exampl and life was a compulsion.
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The company which wee keepe, compell us to doe as they doe:
The company which we keep, compel us to do as they do:
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evill company they are the Divels snares, they doe as brambles keepe us in, and fetter us:
evil company they Are the Devils snares, they do as brambles keep us in, and fetter us:
j-jn n1 pns32 vbr dt ng1 n2, pns32 vdb p-acp n2 vvb pno12 p-acp, cc vvb pno12:
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the sutablenesse of evill companions drawes out our secret corruption:
the suitableness of evil Sodales draws out our secret corruption:
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He that resolves to live this life, must resolve to withdraw himselfe from evill company, who are a strong temptation unto evill.
He that resolves to live this life, must resolve to withdraw himself from evil company, who Are a strong temptation unto evil.
pns31 cst vvz pc-acp vvi d n1, vmb vvi pc-acp vvi px31 p-acp j-jn n1, r-crq vbr dt j n1 p-acp n-jn.
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There is a difference betweene leading our selves into temptation, and being led into it:
There is a difference between leading our selves into temptation, and being led into it:
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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:
when you lead your selves into temptation, (as you do when as you rush into evil company) you Are out of the pale of God's protection:
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If yee touch pitch yee cannot but bee defiled with it, wherefore make your company good:If ye touch pitch ye cannot but be defiled with it, Wherefore make your company good:
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this is an effectuall and powerfull meanes to beget this life in you, Saul being among the Prophets, changeth his spirit, and became a Prophet :
this is an effectual and powerful means to beget this life in you, Saul being among the prophets, changes his Spirit, and became a Prophet:
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one that goeth fast, makes those that goe with him to mend their pace. Act. 11.23.33.
one that Goes fast, makes those that go with him to mend their pace. Act. 11.23.33.
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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.
it is said of Barnabas, being a good man and full of the holy Ghost, and of faith, that he added much people unto the Lord.
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Which manner of speaking shewes that the speeches of those who are full of faith, helpe to breed faith:
Which manner of speaking shows that the Speeches of those who Are full of faith, help to breed faith:
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that if men be full of the Spirit, they quicken the Spirit. Evill company deads men:
that if men be full of the Spirit, they quicken the Spirit. Evil company deads men:
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they are the trunkes through which the Divell speakes:
they Are the trunks through which the devil speaks:
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and this deading is done in an insensible manner, and then most of all where it is least perceived. Evill company poysons men;
and this deading is done in an insensible manner, and then most of all where it is least perceived. Evil company poisons men;
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a man turning his opinion which company can doe, is most of all poysoned, when as hee thinks that he hath least hurt.
a man turning his opinion which company can do, is most of all poisoned, when as he thinks that he hath least hurt.
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The last meanes to get and increase this life, is that which is mentioned in the text;
The last means to get and increase this life, is that which is mentioned in the text;
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and that is, the hearing of the voyce of the Sonne of God : this will beget and increase this life:
and that is, the hearing of the voice of the Son of God: this will beget and increase this life:
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that is, if when wee speake to your eares, he speake to your hearts, then yee live.
that is, if when we speak to your ears, he speak to your hearts, then ye live.
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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.
Ye have two Teachers, the one is he that speaks to you, the other is christ. Hebrew 8.11. They shall no more teach one Another, for they shall all be taught of God.
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There are two sheapheards, the one is hee that feeds you, the other is the great sheapheard of the sheepe:
There Are two shepherds, the one is he that feeds you, the other is the great shepherd of the sheep:
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there are two great voyces, the one speaking outwardly to the eare, the other when as Christ speakes effectually to the heart.
there Are two great voices, the one speaking outwardly to the ear, the other when as christ speaks effectually to the heart.
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When Christ speakes inwardly to the heart, then men live and not before.
When christ speaks inwardly to the heart, then men live and not before.
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This is such a speech as Christ spake to Lazarus, Lazarus come forth, and he came:
This is such a speech as christ spoke to Lazarus, Lazarus come forth, and he Come:
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his speaking puts life into us.
his speaking puts life into us.
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Now what is this inward speaking of life to the heart? It is nothing else but to perswade fully,
Now what is this inward speaking of life to the heart? It is nothing Else but to persuade Fully,
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and every way to convince us, that it is best to take Christ, to set to an holy course, to leade a new life.
and every Way to convince us, that it is best to take christ, to Set to an holy course, to lead a new life.
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There is a speaking that comes neare this life, and is not it:
There is a speaking that comes near this life, and is not it:
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that is, when as men heare and understand the way, and apprehend the things of God, but practise them not.
that is, when as men hear and understand the Way, and apprehend the things of God, but practise them not.
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Here is a proximity to this life, yet it is not this life.
Here is a proximity to this life, yet it is not this life.
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Let a man come so neare as that he thinkes he acts it, yet he is dead if he act it not:
Let a man come so near as that he thinks he acts it, yet he is dead if he act it not:
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when he acts it, then he is made a living man;
when he acts it, then he is made a living man;
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and then hee thinkes and beleeves, that the wayes of sinne are evill, and that they are evill to him.
and then he thinks and believes, that the ways of sin Are evil, and that they Are evil to him.
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When God doth convince us that such a thing is evill, and that it is evill to us,
When God does convince us that such a thing is evil, and that it is evil to us,
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then wee live and not before.
then we live and not before.
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A man having a businesse to doe, if all bee done but one thing, this one thing crosseth all the rest;
A man having a business to do, if all be done but one thing, this one thing Crosseth all the rest;
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but that being done our businesse is brought to passe:
but that being done our business is brought to pass:
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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:
so in this life, a man having many offers of grace which do not Fully persuade him, this is not enough, if God's help be absent:
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but when once hee speakes, he doth fully convince and perswade us, and makes us to continew.
but when once he speaks, he does Fully convince and persuade us, and makes us to continue.
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As Sathan hahaving leave, never gives over vexing man; so the Spirit keepes us in good things;
As Sathan hahaving leave, never gives over vexing man; so the Spirit keeps us in good things;
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where there is this life, there the Spirit dwels. But after what manner is this effectuall perswasion done?
where there is this life, there the Spirit dwells. But After what manner is this effectual persuasion done?
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I answer, when as God gives an eare, and speakes a voyce for it to heare:
I answer, when as God gives an ear, and speaks a voice for it to hear:
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he that hath an eare to heare saith Christ, let him heare. Wee then heare, when as there is a disposition wrought within us: he that hath an ear to hear Says christ, let him hear. we then hear, when as there is a disposition wrought within us:
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when as we preach, there are many that have hard hearts and nothing for to soften them;
when as we preach, there Are many that have hard hearts and nothing for to soften them;
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therefore the words falls from them as raine from a stone:
Therefore the words falls from them as rain from a stone:
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but if there be a man that God will chuse, he fits his heart, and so hee is perswaded.
but if there be a man that God will choose, he fits his heart, and so he is persuaded.
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This is called the opening of the understanding, Luke. 24.45. hee opened their understanding, that they might understand the Scriptures :
This is called the opening of the understanding, Lycia. 24.45. he opened their understanding, that they might understand the Scriptures:
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when wee speake to men, we sow as it were upon fallow ground which will beare no Corne unlesse God plow it.
when we speak to men, we sow as it were upon fallow ground which will bear no Corn unless God blow it.
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Those that saw the miracles of the Loaves, esteemed them not, because their hearts were hardned. Ephe. 4.18.
Those that saw the Miracles of the Loaves, esteemed them not, Because their hearts were hardened. Ephes 4.18.
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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,They Are alienated from the life of God, thorough the ignorance that is in them, Because of the blindness of their hearts, that is, they Are not sensible of sin,
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and death, the word or the threatnings: when God takes away this hardnesse they are fit to harken;
and death, the word or the threatenings: when God Takes away this hardness they Are fit to harken;
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then comes light the beginning of life, which is the informing of the understanding, to judge righteous judgement.
then comes Light the beginning of life, which is the informing of the understanding, to judge righteous judgement.
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Those who have the life of Christ, if hee speakes, it quickens them. It is the inward voyce that quickens:
Those who have the life of christ, if he speaks, it quickens them. It is the inward voice that quickens:
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seeke therefore to God earnestly, that Christ would speake to your hearts: yee heare and are not quickned, because he speakes not.
seek Therefore to God earnestly, that christ would speak to your hearts: ye hear and Are not quickened, Because he speaks not.
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And thus much for this second point: that all in Christ are in a state of life.
And thus much for this second point: that all in christ Are in a state of life.
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We come now to the third point, that may bee noted out of these words, and it is this.
We come now to the third point, that may be noted out of these words, and it is this.
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That the voyce of the Sonne of God, is the onely meanes to translate men from death to life. Men before are dead; That the voice of the Son of God, is the only means to translate men from death to life. Men before Are dead;
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Christ by his voyce makes them living men.
christ by his voice makes them living men.
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This voyce is the onely meanes, there is no voyce but this that is able for to do it:
This voice is the only means, there is no voice but this that is able for to do it:
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that's the scope of this Text. This proposition may bee resolved into two parts. First, nothing else is able.
that's the scope of this Text. This proposition may be resolved into two parts. First, nothing Else is able.
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Secondly, this is able for to doe it.
Secondly, this is able for to do it.
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As it is said of faith, that it justifies, and nothing else but it can justify:
As it is said of faith, that it Justifies, and nothing Else but it can justify:
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so may it be said of this voyce, that nothing else can translate men from death to life, and this can doe it.
so may it be said of this voice, that nothing Else can translate men from death to life, and this can do it.
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To translate from death to life is nothing else but effectually to perswade and change the heart:
To translate from death to life is nothing Else but effectually to persuade and change the heart:
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now nothing else can thus perswade and alter the heart, but this voyce of the Sonne of God. God himselfe frames the heart;
now nothing Else can thus persuade and altar the heart, but this voice of the Son of God. God himself frames the heart;
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it is as a curious framed locke; none can picke it, but hee that knowes the turning of it.
it is as a curious framed lock; none can pick it, but he that knows the turning of it.
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God onely fits the perswasions and turnings: mens perswasions are as one that will unlocke a locke with a wrong key.
God only fits the persuasions and turnings: men's persuasions Are as one that will unlock a lock with a wrong key.
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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; God only can persuade Japheth to dwell in the Tents of Shem, I cannot do it. Isaiah 57.19. I create the fruit of the lips;
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that is, I make them to bring comfort. I create the fruite of the lippes for peace by my power.
that is, I make them to bring Comfort. I create the fruit of the lips for peace by my power.
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That this is so you may see by divers reasons. First, that it is so, see it by this;
That this is so you may see by diverse Reasons. First, that it is so, see it by this;
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we speaking to ye quickest, often times they beleeve not, but the others do: the same sometimes beleeve, sometimes not. we speaking to the quickest, often times they believe not, but the Others doe: the same sometime believe, sometime not.
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If man were the sole cause, the word would have the same effect at all times.
If man were the sole cause, the word would have the same Effect At all times.
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Secondly, this is life, and God onely gives life: it is as the breathing of life into a clod of earth.
Secondly, this is life, and God only gives life: it is as the breathing of life into a clod of earth.
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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 requires an almighty power to work this in those that believe, Ephesians 1.19.20. The same power that raised up christ from the dead, raised us up:
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it is an almighty action to give this life.
it is an almighty actium to give this life.
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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:
Thirdly, if it were not proper to christ and his voice to translate men from death to life, he should loose his chiefest sovereignty: he quickens whom he will:
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he hath compassion on whom hee will have compassion ▪ If men could translate men from death to life, he hath compassion on whom he will have compassion ▪ If men could translate men from death to life,
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then it would not be proper to God to doe it.
then it would not be proper to God to do it.
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Lastly, as nothing else can doe it, so the voyce of the Sonne of God is able for to doe it.
Lastly, as nothing Else can do it, so the voice of the Son of God is able for to do it.
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At the first creation all was made by the voyce of God; hee saith, Let there be light, and there was light :
At the First creation all was made by the voice of God; he Says, Let there be Light, and there was Light:
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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;
let him say to any man follow me, and he does it. Matthew 9.9. he Says to the Publican sitting At the receipt of Custom, follow me;
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and hee left all, and rose up and followed him. Christ speaking to his eare and heart, made him to follow him;and he left all, and rose up and followed him. christ speaking to his ear and heart, made him to follow him;
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his speech was like the speech of Elias to Elisha, hee followed him and could not chuse but doe it:
his speech was like the speech of Elias to Elisha, he followed him and could not choose but do it:
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Christ speaking wee cannot but follow him.
christ speaking we cannot but follow him.
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But what is this voyce of the Sonne of God that translateth men from death to life? But what is this voice of the Son of God that Translate men from death to life?
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I answer, it is nothing else but an inward worke of the Spirit, by which hee perswades men effectually to turne from darknesse to light,
I answer, it is nothing Else but an inward work of the Spirit, by which he persuades men effectually to turn from darkness to Light,
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and from the power of Sathan to God.
and from the power of Sathan to God.
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It must be understood of the effectuall working of the Spirit, because who ever doth heare it lives:
It must be understood of the effectual working of the Spirit, Because who ever does hear it lives:
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this voyce reneweth and changeth men, translating them from death to life. Now this effectuall speaking consists in two things.
this voice Reneweth and changes men, translating them from death to life. Now this effectual speaking consists in two things.
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First, in propounding the object, the truth to the heart. Secondly, in the perswasion of the truth.
First, in propounding the Object, the truth to the heart. Secondly, in the persuasion of the truth.
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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.
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.
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The Scripture propounds things by authority: Then the holy Ghost doth kindle light, to apprehend them which another doth not.
The Scripture propounds things by Authority: Then the holy Ghost does kindle Light, to apprehend them which Another does not.
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Marke how Moyses beginning his booke saith, that in the beginning it was thus, and thus God did ;
Mark how Moses beginning his book Says, that in the beginning it was thus, and thus God did;
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he doth not perswade them by arguments to beleeve it:
he does not persuade them by Arguments to believe it:
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so Iohn begins his Gospel without perswasions, In the beginning was the word, &c. so the Apostles commission was, Goe and preach that Christ is Come;
so John begins his Gospel without persuasions, In the beginning was the word, etc. so the Apostles commission was, Go and preach that christ is Come;
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he that beleeved shall be saved, he that beleeves not, shall be damned : The word of it selfe is sufficient authority: he that believed shall be saved, he that believes not, shall be damned: The word of it self is sufficient Authority:
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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.
when the Gospel it self 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.
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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:
Now there Are three Degrees of working this Light by the Spirit. First, there is a stirring up of men, to attend to the voice of christ:
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many there are that heare, yet attend not. Act. 16.14. The holy Ghost opened the heart of Lydia, to attend unto Pauls preaching.
many there Are that hear, yet attend not. Act. 16.14. The holy Ghost opened the heart of Lydia, to attend unto Paul's preaching.
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We sow on fallow ground till the Spirit opens the heart to attend to the things that are spoken.
We sow on fallow ground till the Spirit Opens the heart to attend to the things that Are spoken.
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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 :
The second work of the Spirit is to convince and persuade effectually and Fully. John 16.8. The Spirit shall convince the world of sin:
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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,
that it, it shall convince and persuade thoroughly: none can do this but the Spirit. It does also farther persuade men, that it is good for them to be convinced,
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and this is when the knowledge is full;
and this is when the knowledge is full;
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when as all the corners of the heart are answered, and the minde resolves to practice:
when as all the corners of the heart Are answered, and the mind resolves to practice:
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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.
Hypocrites and civil men Are persuaded, yet not Fully; Therefore they never practise; if that one objection of the heart be unanswered, ye never Come to practise.
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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.
The last work of the Spirit is to keep this voice on the heart, that it vanish not. James 1.21. The ingrafted word is that which is made able to save our Souls, and none Else.
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Men may attend for a flash, but the Spirit must ingraft the Word into the heart;
Men may attend for a flash, but the Spirit must ingraft the Word into the heart;
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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.
which as a sprig ingrafted, grows bigger and bigger, and hath fruit from the sap: other men having truths not fastened on them, they grow Weaker and Weaker.
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To understand fully what this voyce of the Sonne of God is; yee must know that there is a double voyce.
To understand Fully what this voice of the Son of God is; ye must know that there is a double voice.
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First, an outward voyce of the word which all heare. Secondly, an inward voyce of the Spirit.
First, an outward voice of the word which all hear. Secondly, an inward voice of the Spirit.
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This I collect out of Esay 6.9. Goe to that people and tell them, heare yee indeed but not understand;
This I collect out of Isaiah 6.9. Go to that people and tell them, hear ye indeed but not understand;
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see yee indeed, but not perceive, that is, they shall have an outward hearing, an outward knowledge, but not an inward.see ye indeed, but not perceive, that is, they shall have an outward hearing, an outward knowledge, but not an inward.
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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.
There is a Common knowledge which all these have, who live in the Church: and there is a knowledge that is only proper to the Saints which saves them.
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The differences twixt these two knowledges; that of hypocrites, of them in sixth of the Hebrewes ;
The differences betwixt these two knowledges; that of Hypocrites, of them in sixth of the Hebrews;
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twixt common knowledge, and effectuall knowledge that is wrought in the hearts of the elect, are these.
betwixt Common knowledge, and effectual knowledge that is wrought in the hearts of the elect, Are these.
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First, common knowledge is confused and generall; this is distinct, inward and particular:
First, Common knowledge is confused and general; this is distinct, inward and particular:
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that is, the voyce of the Sonne of God, speaking in the Ministry to all, may breed a knowledge of truths in men;
that is, the voice of the Son of God, speaking in the Ministry to all, may breed a knowledge of truths in men;
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yet they apply them not to their hearts, and the turnings of them, Heb. 4.11.
yet they apply them not to their hearts, and the turnings of them, Hebrew 4.11.
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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 :The Word is sharper than a two edged Sword, discerning the thoughts and intentions of the heart, piercing even to the dividing asunder the soul and Spirit, and of Joints and marrow:
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that is, that word of God that is lively indeed;
that is, that word of God that is lively indeed;
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that voyce of God that is effectuall to salvation, it is sharpe, it strikes not in generall, but enters the inward parts.
that voice of God that is effectual to salvation, it is sharp, it strikes not in general, but enters the inward parts.
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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,
A staff cannot enter the Flesh, it may bruise it; but the voice of christ enters like a two edged Sword, discerneth betwixt moral Virtues,
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and supernaturall things wrought by the Spirit; it distinguisheth exactly twixt the rectitude and obliquity of mens hearts:
and supernatural things wrought by the Spirit; it Distinguisheth exactly betwixt the rectitude and obliquity of men's hearts:
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this is proper onely to the saving knowledge of the Word. As nothing is hid from God, but it is naked to his sight ;
this is proper only to the Saving knowledge of the Word. As nothing is hid from God, but it is naked to his sighed;
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so it is to his word: See if the word be distinct to you, else you know nothing.
so it is to his word: See if the word be distinct to you, Else you know nothing.
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A man never knowes any thing, till he knowes the Elements, parts and grounds of it:
A man never knows any thing, till he knows the Elements, parts and grounds of it:
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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.
the voice of the Son of God only makes you know things thus particularly. So in other things ye know not till you know particulars.
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Aristotle saith, a man is not a Physition, that knowes things in generall, in the grosse,Aristotle Says, a man is not a physician, that knows things in general, in the gross,
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but hee that knowes them in particular.
but he that knows them in particular.
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This is not to be a Physition, to know that such dry meates are good for a moyst stomacke,
This is not to be a physician, to know that such dry Meats Are good for a moist stomach,
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unlesse he also know dry meates and the Symptomes of a moyst stomacke: so it is in the knowledge of the Word.
unless he also know dry Meats and the Symptoms of a moist stomach: so it is in the knowledge of the Word.
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To know what regeneration is, is not enough, except yee know the parts, the kinds and signes of it.
To know what regeneration is, is not enough, except ye know the parts, the Kinds and Signs of it.
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To know that none are translated from death to life, that love not the brethren, is not enough,
To know that none Are translated from death to life, that love not the brothers, is not enough,
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except yee know the brethren and love them.
except ye know the brothers and love them.
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To know, that hee that is in Christ hath crucified the flesh, with the affections and lusts of it, is nothing,
To know, that he that is in christ hath Crucified the Flesh, with the affections and Lustiest of it, is nothing,
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except yee know that yee your selves have crucified it.
except ye know that ye your selves have Crucified it.
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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.
This particular knowledge is it that makes manifest to a man the secrets of his own heart, 1 Cor. 14.25. that is, the voice of the Son of God, discerneth the secrets of the heart, to know things particularly that Are in it.
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The sheepe distinguish the voyce of the sheapheard, from the voyce of a stranger : The sheep distinguish the voice of the shepherd, from the voice of a stranger:
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when men come to heare, they heare the voyce and distinguish not the sound, because they want this particular knowledge.
when men come to hear, they hear the voice and distinguish not the found, Because they want this particular knowledge.
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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.
Secondly, this hearing of the voice of the Son of God works a quick sense, in the hearts of those that hear it, that the outward voice does not: and this follows the former.
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Let knowledge be particular, it workes quicke sence. Heb. 4.11. it is called lively in operation :
Let knowledge be particular, it works quick sense. Hebrew 4.11. it is called lively in operation:
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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.
now life consists in quickness, and motion; the voice of christ speaking effectually breeds quickness. Sola individua Agunt et sentiunt, A knife in general cuts nothing, the particular knife cuts.
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To know in generall you are sinners, have corrupt natures, offend in many things, workes nothing;
To know in general you Are Sinners, have corrupt nature's, offend in many things, works nothing;
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it is the reflection on the particular lives that workes, this makes men tremble.
it is the reflection on the particular lives that works, this makes men tremble.
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Act. 2. Peter having told the Iewes that they had crucified Christ, that pricked them at the heart. Act. 2. Peter having told the Iewes that they had Crucified christ, that pricked them At the heart.
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As of sinnes ▪ so is it of comforts, particular comforts worke. If one can say, I am thus and thus, then comfort followes:
As of Sins ▪ so is it of comforts, particular comforts work. If one can say, I am thus and thus, then Comfort follows:
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so particular threatnings make men sensible.
so particular threatenings make men sensible.
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When God said to Adam, Hast thou not eaten of the tree whereof I said thou shouldest not eate ? this made him feare. When God said to Adam, Hast thou not eaten of the tree whereof I said thou Shouldst not eat? this made him Fear.
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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;
The word does breed a quick sense: they who have not this true voice sounding to them, Isaiah 6.9. in hearing they do not hear, and seeing they do not see;
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their hearts are fat, their eares heavy, and their eyes shut. Rom. 11.8. God hath given them the spirit of slumber ;their hearts Are fat, their ears heavy, and their eyes shut. Rom. 11.8. God hath given them the Spirit of slumber;
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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.
that is, when as men hear this voice in a Common manner, they Are as a man in a slumber: it stirs them not: their hearts Are fat; that is, they Are senseless: for fat is without sense.
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The property of them that heare in an ineffectuall manner is this;
The property of them that hear in an ineffectual manner is this;
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they have a spirit of slumber, they are as one hearing a tale, when as his mind is other where.
they have a Spirit of slumber, they Are as one hearing a tale, when as his mind is other where.
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If the things propounded were naturall, they would heare them well enough; but they are spirituall, therefore they are dull of hearing them.
If the things propounded were natural, they would hear them well enough; but they Are spiritual, Therefore they Are dull of hearing them.
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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:
Thirdly, which follows the second, those that hear the voice of the Son of God, have experimental knowledge, the other is but speculative. 1. Cor. 2.6.9. we preach Wisdom to those that Are perfect:
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such wisedome, as eye hath not seene, eare hath not heard, neither hath it entred into the heart of man;
such Wisdom, as eye hath not seen, ear hath not herd, neither hath it entered into the heart of man;
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but God reveileth it to us by his Spirit :but God reveileth it to us by his Spirit:
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that is, the cheefest in knowledge, have not seene with their eyes, or heard with their eares;
that is, the chiefest in knowledge, have not seen with their eyes, or herd with their ears;
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but those that heare the voyce of the Sonne of God, have an experimental knowledge which others have not.
but those that hear the voice of the Son of God, have an experimental knowledge which Others have not.
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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 :
This experimental & Saving knowledge hath trial 1 John 2.13. I write unto you Father's, Because you have known him that was from the beginning:
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expound this with the 33. of Ezekiell, 33. When this commeth to passe, then shall yee know that a Prophet hath beene amongst you :
expound this with the 33. of Ezekiel, 33. When this comes to pass, then shall ye know that a Prophet hath been among you:
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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, when I shall do this, they shall know experimentally that there was a Prophet among them. 1 John 5.49. we know that we Are of God;
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that is, wee know it experimentally; they can say of this, as it is said in the 1 of Ioh. 1.1.
that is, we know it experimentally; they can say of this, as it is said in the 1 of John 1.1.
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That which we have heard, that which we have seene with our eyes, that which wee have looked upon, That which we have herd, that which we have seen with our eyes, that which we have looked upon,
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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 :and our hands have handled of the words of life, declare we unto you. David Takes it as peculiar to himself, Psalm 9.10. They that know thy name will trust in thee, for thou Lord hast not forsaken them that seek thee:
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that is, they that experimentally know thee will trust in thee, for thou never faylest them that trust thee:
that is, they that experimentally know thee will trust in thee, for thou never failest them that trust thee:
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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.
they know it by experience. 1 Pet. 2.3. Desire the sincere milk of the word that you may grow thereby, if ye have tasted that the Lord is gracious.
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We find in the Saints a longing after God; they desire him, which others doe not: thus did David :
We find in the Saints a longing After God; they desire him, which Others do not: thus did David:
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moreover they have assurance of salvation, which others have not; and this assurance comes from hence: optima demonstratio est a sensibus ;
moreover they have assurance of salvation, which Others have not; and this assurance comes from hence: optima demonstratio est a sensibus;
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the best demonstration is from sence; as he that feeles the fire hot knowes it best; tasting breeds longing; assurance from experience breeds certainty.
the best demonstration is from sense; as he that feels the fire hight knows it best; tasting breeds longing; assurance from experience breeds certainty.
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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;
Fourthly, effectual knowledge that is bred by the voice of the Son of God, makes men approve and justify the ways of God, makes them to relish them: this follows the other;
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when men have tryed them they approve them, Ioh. 6.63. The Spirit quickens, the word profiteth nothing;
when men have tried them they approve them, John 6.63. The Spirit quickens, the word profiteth nothing;
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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: the words then that I speak, they Are Spirit and life. christ having spoken, that his body was meat indeed; many were offended At it:
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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;
then he said, The Spirit does quicken, that is, ye accept not my words, Because ye have not the Spirit, ye have but Flesh, that is a Common knowledge;
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my words are spirituall, and you are carnall, therefore they doe not relish you. These words are otherwise interpreted by some:
my words Are spiritual, and you Are carnal, Therefore they do not relish you. These words Are otherwise interpreted by Some:
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that is, these materials profit nothing without the Spirit; but the other is undoubtedly the meaning, for so it is through the Scripture:
that is, these materials profit nothing without the Spirit; but the other is undoubtedly the meaning, for so it is through the Scripture:
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the Spirit profits, that is, saving knowledge wrought by the Spirit: men not having it, doe not approve it. It cannot be otherwise;
the Spirit profits, that is, Saving knowledge wrought by the Spirit: men not having it, do not approve it. It cannot be otherwise;
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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.
where the voice of christ does found effectually, there they justify this: Wisdom is justified of her children, Luk. 7.35. Rom. 10.15. How beautiful Are the feet of them that preach the Gospel of peace? that is, they see such beauty in the ways of God, that they Are beautiful to them, they Are vile to Others.
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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 Scripture often touches this, that when as there is but a Common knowledge, men relish not the word, Rom. 8. they taste not the word:
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the spirituall part of the word crossing them, is bitter to them. 2 Cor. 2.15. The word is compared to a sweet savour;
the spiritual part of the word crossing them, is bitter to them. 2 Cor. 2.15. The word is compared to a sweet savour;
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to many it is not so, to some it is the savour of death to death :to many it is not so, to Some it is the savour of death to death:
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it is a savour diffused through the house, they abhorre it, and being guilty of death it leades them to death:
it is a savour diffused through the house, they abhor it, and being guilty of death it leads them to death:
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In others it is the savour of life; that is, they smell a sweetnesse in it, it brings them to life, to heaven;
In Others it is the savour of life; that is, they smell a sweetness in it, it brings them to life, to heaven;
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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:
the word being powerfully taught, there comes a savour: Some smell sweetness in it, Others otherwise. Luk. 2.35. When christ shall come, the hearts of many shall be opened, to approve or disapprove him:
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therefore he is the fall and rising of many: Therefore he is the fallen and rising of many:
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so when he came, some said he was a good man, others that he was a divell :
so when he Come, Some said he was a good man, Others that he was a Devil:
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some said that the Apostles were good, some that they were bad :
Some said that the Apostles were good, Some that they were bad:
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See how yee approve the word in its selfe, and as it is expressed in mens lives.
See how ye approve the word in its self, and as it is expressed in men's lives.
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Fiftly, if it bee a right knowledge, it breeds holy affections; the other doth not: this followes the other.
Fifty, if it be a right knowledge, it breeds holy affections; the other does not: this follows the other.
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If men justifie the Word, then they affect it. Its a generall rule, that all full perswasions draw on affections:
If men justify the Word, then they affect it. Its a general Rule, that all full persuasions draw on affections:
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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;
let it be but a persuasion in habit, it stirs as the habit is. 1 Thebes 1.6. My word was to you not in word but in power, Because it did work in you joy in the holy Ghost. Jeremiah 23.29. comparing the word of true and false prophets together;
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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.My word is as fire, Says God, and as the hammer that breaks the stone: it is the powerful word of it stirs your affections.
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Luke the last, Christ speaking to the Disciples that went with him to Emmaus, their hearts burned within them: Lycia the last, christ speaking to the Disciples that went with him to Emmaus, their hearts burned within them:
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they were full of holy affections. Consider if yee have those holy affections. Holy affections in the Scripture are ascribed to this knowledge:
they were full of holy affections. Consider if ye have those holy affections. Holy affections in the Scripture Are ascribed to this knowledge:
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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 :
every where, where men hear, they know aright, Psalm 112.1. Blessed is the man that fears the Lord, that delights greatly in his Commandments, Psalm 1.2. Blessed Are they that delight in the Law of the Lord:
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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.
See whither 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.
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But how shall we distinguish them? I answer, that if your joy bee holy joy, afflictions will not put it out: But how shall we distinguish them? I answer, that if your joy be holy joy, afflictions will not put it out:
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if your joy bee carnall joy, persecution puts it out: but joy in the holy Ghost is not put out by the contrary.
if your joy be carnal joy, persecution puts it out: but joy in the holy Ghost is not put out by the contrary.
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Sixtly, that knowledge which is lively brings forth action; it is powerfull in mens actions, it is active and mighty in operation.
Sixty, that knowledge which is lively brings forth actium; it is powerful in men's actions, it is active and mighty in operation.
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Heb. 4. It workes in mens hearts and lives mightily, to overcome all contraries, Esa. 6.10.Hebrew 4. It works in men's hearts and lives mightily, to overcome all contraries, Isaiah 6.10.
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Make the heart of this people fat, make their eares heavy, and shut their eyes, Make the heart of this people fat, make their ears heavy, and shut their eyes,
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least they see with their eyes, and heare with their eares, and understand with their hearts, and convert, and bee healed ;lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and be healed;
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that is, Let them have such a common knowledge as civill men and hypocrites have, and no more;
that is, Let them have such a Common knowledge as civil men and Hypocrites have, and no more;
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least seeing aright, they understand with their hearts and be converted, and they bee healed.
lest seeing aright, they understand with their hearts and be converted, and they be healed.
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Seeing with their eyes, is meant seeing with this knowledge, which if they see with, their hearts will bee wrought on:
Seeing with their eyes, is meant seeing with this knowledge, which if they see with, their hearts will be wrought on:
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their hearts being wrought on, they are converted, then they are healed. This followes on the other.
their hearts being wrought on, they Are converted, then they Are healed. This follows on the other.
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Let the affections be stirred, they are the immediate principles of action; what one aff•cts hee doth;
Let the affections be stirred, they Are the immediate principles of actium; what one aff•cts he does;
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these are tyed all on one string: flashy affections, flashy actions. Ioh. 6.45. They shall all bee taught of God,;
these Are tied all on one string: flashy affections, flashy actions. John 6.45. They shall all be taught of God,;
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every man therefore that hath heard and learned of the Father, commeth to mee :every man Therefore that hath herd and learned of the Father, comes to me:
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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.
that is, every one that hears this true voice of the Son of God, comes to me, that is, they breed actions whereby they come to me.
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See if your knowledge bee operative. Iam. 1.22. distinguishing of hearers, he saith, Be not hearers but doers ;
See if your knowledge be operative. Iam. 1.22. distinguishing of hearers, he Says, Be not hearers but doers;
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if yee finde not this change, Christ hath not spoken to you.
if ye find not this change, christ hath not spoken to you.
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But in the Saints are many defects in their actions, ergo actions follow not hearing and knowledge.
But in the Saints Are many defects in their actions, ergo actions follow not hearing and knowledge.
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To this I answer, 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.
To this I answer, that as their actions Are weak and faint, so their knowledge is weak Hebrew 12.5. they often forget and must be put in mind.
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2 Pet. 1.13 they must be stirred up by putting them in remembrance of those things which they have forgotten.
2 Pet. 1.13 they must be stirred up by putting them in remembrance of those things which they have forgotten.
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Secondly, this faile is from some doubt within, from some shaking:
Secondly, this fail is from Some doubt within, from Some shaking:
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when as you see a defect in actions, or affections, it is because you want this convincing knowledge.
when as you see a defect in actions, or affections, it is Because you want this convincing knowledge.
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The way to stirre up affection and action, is the Word, which increaseth this operative knowledge.
The Way to stir up affection and actium, is the Word, which increases this operative knowledge.
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If it be so, that the voyce of the Sonne of God is the onely meanes to translate men from death to life, let us examine our selves,
If it be so, that the voice of the Son of God is the only means to translate men from death to life, let us examine our selves,
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whether wee have heard the voyce of the Sonne of God, or no? If we have not,
whither we have herd the voice of the Son of God, or no? If we have not,
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then let us know our cases, and be humbled: they that have not heard it are dead.
then let us know our cases, and be humbled: they that have not herd it Are dead.
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Consider it is your distinct knowledge, not a knowledge in grosse or generall, that inlivens you.
Consider it is your distinct knowledge, not a knowledge in gross or general, that inlivens you.
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Know ye the passages and working of regeneration and repentance? find yee the Word as fire,
Know you the passages and working of regeneration and Repentance? find ye the Word as fire,
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and as a hammer? the Word is in its nature, and will be found so of them that receive it aright.
and as a hammer? the Word is in its nature, and will be found so of them that receive it aright.
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Have yee an experimentall knowledge? approve yee Gods Image, his waies in the Word,
Have ye an experimental knowledge? approve ye God's Image, his ways in the Word,
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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,
or in the lives of the Saints? do ye justify Wisdom? Are your hearts opened At the hearing of the Word? do ye like it? At Christ coming many hearts were opened,
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because then his Word came, and it opened many mens hearts, shewed them what they were.
Because then his Word Come, and it opened many men's hearts, showed them what they were.
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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.
How do ye affect the Word, and Image of God in the lives of the Saints? how do ye find holy affections in them? blessedness Goes always with them.
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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;
Affections Are always a Signen of this, have ye received the Word with them? have ye sorrowed for your Sins? do you delight in God? this will beget holy affections which will last;
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afflictions put them not out, holy joy is not damped with afflictions, carnall joy is.
afflictions put them not out, holy joy is not damped with afflictions, carnal joy is.
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What are your lives and actions? If yee seeing others holy, ye cannot doe as they doe, this voyce hath not spoken to you.
What Are your lives and actions? If ye seeing Others holy, you cannot do as they do, this voice hath not spoken to you.
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All that heare Christs voyce will come and be doing.
All that hear Christ voice will come and be doing.
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Iam. 1.22, if doing, be joyned with hearing, if yee are doers as well as hearers, this voyce hath spoken to you;Iam. 1.22, if doing, be joined with hearing, if ye Are doers as well as hearers, this voice hath spoken to you;
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if your practise bee not joyned, yee are deceived. If yee finde upon examination that yee have not done it:
if your practice be not joined, ye Are deceived. If ye find upon examination that ye have not done it:
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remember that Christs sheepe heare his voyce; yee may therefore feare yee be lost sheepe if yee heare it not.
Remember that Christ sheep hear his voice; ye may Therefore Fear ye be lost sheep if ye hear it not.
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Hee that hath an eare heares the Gospel; If it be hidden, it is hidden to those that perish:
He that hath an ear hears the Gospel; If it be hidden, it is hidden to those that perish:
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where men live in ignorance and heare not, God regards not it so much : thats not the time of triall:
where men live in ignorance and hear not, God regards not it so much: thats not the time of trial:
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have ye the Word as wheate with chaffe, it trieth not; but the Word comming with authority, and not as the Scribes;
have you the Word as wheat with chaff, it trieth not; but the Word coming with Authority, and not as the Scribes;
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when Christs voyce sounds in the Word, see how yee are affected: if yee heare not ye are dead.when Christ voice sounds in the Word, see how ye Are affected: if ye hear not you Are dead.
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Cant. 2. Christs comming is compared to a Spring time, wherein the flowers appeare on the earth,Cant 2. Christ coming is compared to a Spring time, wherein the flowers appear on the earth,
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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:
and the Birds begin to sing, and the trees put out their green fruit: that is, when christ makes himself known, it is Spring time:
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doe you spring when the Word comes, when the messages of salvation are made knowne unto you? if not, yee are dead.
do you spring when the Word comes, when the messages of salvation Are made known unto you? if not, ye Are dead.
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Our end in speaking this is not to trouble you, but to bring you to salvation.
Our end in speaking this is not to trouble you, but to bring you to salvation.
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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;
I will Therefore show you what keeps men off from hearing Christ voice, that knowing the impediments ye may remove them. The impediments Are seven. The First, is self-wisdom;
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this is a great impediment from hearing the voyce of the Sonne of God:
this is a great impediment from hearing the voice of the Son of God:
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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 :
Self-conceitedness hinders men much, Because it breeds a despising of the ways of God. 1 Cor. 2.4. The natural man receives not the things of the Spirit of God, for they Are foolishness with him: Therefore 1 Cor. 3.18. if any man seem to be wise in the world, let him become a fool that he may be wise:
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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 :
that is, let him lay aside that Wisdom which begetteth pride in our hearts. Michals disposition is in every one of us more or less, she despised David:
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so men chalke out a way to themselves, in which they will goe, they will seeke their owne wayes,
so men chalk out a Way to themselves, in which they will go, they will seek their own ways,
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and will not be subiect to the Law of God. Rom. 8.7.
and will not be Subject to the Law of God. Rom. 8.7.
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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 carnal mind is enmity with God, for it is not Subject to the Law of God, neither indeed can it be. 2 Cor. 10.5. speaking of Imaginations, Says, that men with them built up themselves against God, and will not altar their courses.
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The greatest opposition is in mens minds: take a man that hath a true opinion, it is easy to remove his lusts,
The greatest opposition is in men's minds: take a man that hath a true opinion, it is easy to remove his Lustiest,
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but false iudgements are as bulwarkes against Gods wisedome. Men will doe thus and thus because they thinke their state is good.
but false Judgments Are as bulwarks against God's Wisdom. Men will do thus and thus Because they think their state is good.
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The Scribes and Pharisees came not to Christ, Luk. 15.1. but Publicans and sinners came:The Scribes and Pharisees Come not to christ, Luk. 15.1. but Publicans and Sinners Come:
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so it is with men now, doe wee lay open their sinnes unto them, yet they will not be perswaded:
so it is with men now, do we lay open their Sins unto them, yet they will not be persuaded:
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men will bee righteous of themselves, and will not bee perswaded that Christ must bee made unto them righteousnesse, and redemption, and wisedome.
men will be righteous of themselves, and will not be persuaded that christ must be made unto them righteousness, and redemption, and Wisdom.
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This opinion of our selves is a great impediment, this contemnes the way of God, and fashions out our owne wayes;
This opinion of our selves is a great impediment, this contemnes the Way of God, and fashions out our own ways;
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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:
this contenting of our selves with our present estate makes men err: Therefore Psalm 119.21. Cursed Are the proud that Are always erring from thy Law: Sel•e conceit makes men err, The second impediment is custom:
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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.
men have been used to such ways, and will not altar them. John 4.12. the woman of Samaria was much held off with this argument.
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Christ comming to teach her the doctrine of salvation;
christ coming to teach her the Doctrine of salvation;
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Art thou greater, said shee, than our father Iacob that gave us this Well ? This opinion that our fathers have gone this way,Art thou greater, said she, than our father Iacob that gave us this Well? This opinion that our Father's have gone this Way,
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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;
and it is transmitted to us, hinders men much; men cannot endure newness. Lot is taxed for this by the Sodomites, Gen. 19.9. This fellow Come in to sojorne Here, and will he now be a Judge? 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 wins their opinion;
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men having once judged, are loth to iudge againe: custome winns their affection. Change is troublesome:
men having once judged, Are loath to judge again: custom wins their affection. Change is troublesome:
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men having gone long in a course they will still plod on in the same tract.
men having gone long in a course they will still plod on in the same tract.
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Custome of our fathers, or country or place where wee are, our owne custome makes us loath to forsake it.
Custom of our Father's, or country or place where we Are, our own custom makes us loath to forsake it.
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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 ;
Thirdly, Similitude is a great hindrance. Exod 7.22. Pharaohs heart was hardened Because the Magicians did thee same Miracles, that Moses and Aaron did;
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So similitude hinders men from imbracing the wayes of Christ, and God.
So similitude hinders men from embracing the ways of christ, and God.
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Men seeing Papists austerity like our mortification, their sufferings like true martyrdome, they are perswaded of their wayes, as we are of ours:
Men seeing Papists austerity like our mortification, their sufferings like true martyrdom, they Are persuaded of their ways, as we Are of ours:
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so for civility, when as men see it so like religion, as a sparke is like the fire, they imbrace it:
so for civility, when as men see it so like Religion, as a spark is like the fire, they embrace it:
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All deceit is from similitude, false wares having the same dye that true hath, deceive the buiers:
All deceit is from similitude, false wares having the same die that true hath, deceive the buyers:
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so falling starres are like other starres.
so falling Stars Are like other Stars.
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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.
When we see Some men that profess Religion to be false hearted, we think all Are so: Wherefore Philip 1.10. The Apostles prays, that they might abound in all knowledge and judgement to discern of things that differ: this proximity makes us deceived.
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Fourthly, false experiments hinder us much;
Fourthly, false experiments hinder us much;
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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;
Some experiments of the works of God, that should draw us nearer to him, if we make false use of them, make us farther from him;
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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 :
As if God afflict and restore again, or keep us from affliction, our hearts Are hardened. Exod 8.15. when as the Frogs were removed, Pharaoh his heart was hardened:
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rest made him harden his heart:
rest made him harden his heart:
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so many times it makes men slight the word, and afflictions which God layes on them.
so many times it makes men slight the word, and afflictions which God lays on them.
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We may see this in Souldiers and Mariners; none more ready to contemne dangers than they, because they have often escaped;
We may see this in Soldiers and Mariners; none more ready to contemn dangers than they, Because they have often escaped;
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they delude the workes of God that should draw them to salvation. Rootes will make the weeds grow againe, not being taken heed of:
they delude the works of God that should draw them to salvation. Rootes will make the weeds grow again, not being taken heed of:
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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 ;The long suffering of God should draw us to Repentance, but it does not so: 2 Pet. 3.3. In the last time shall come mockers, walking After their own Lustiest, and saying, where is the promise of his coming? for all things continue as they were from the beginning of the creation;
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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;
that is, men shall feel nothing, apprehend nothing; Judgments being believed they second the Word, being eluded, they hinder us and it. The fift impediment is ignorance;
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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.
men know not the ways of God, Therefore they do not embrace them. John 4.10. If thou Hadst known the gift of God, and who it is that speaks to thee, thou Wouldst have asked of him.
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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.
There is enough in Religion to make men love it, if they knew it: there is virtue in it, there is beauty and profit in it.
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Esa. 57. There is a peace in it; all the wayes of it are wayes of pleasantnesse : there is honour in it;Isaiah 57. There is a peace in it; all the ways of it Are ways of pleasantness: there is honour in it;
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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 ;old age is honourable with righteousness. But men's hearts Are full of darkness; they see not, neither do they understand it. 2 Pet. 2.12. They speak evil of the things they know not;
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Its true they know the things, NONLATINALPHABET, 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.
Its true they know the things,, they know them not experimentally and really, and that deceives them, 1 Cor. 8.2. If any man think he Knoweth any thing, he Knoweth nothing yet as he ought to know.
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One may know all things, and yet know nothing, as he should:
One may know all things, and yet know nothing, as he should:
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Ignorance deceives many, it makes them to measure religion by a false rule, and common opinion. Acts 24.14. it is called heresy ;
Ignorance deceives many, it makes them to measure Religion by a false Rule, and Common opinion. Acts 24.14. it is called heresy;
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when yee iudge of it by externall shewes, all basenesse is outwardly in religion, it is like a costly thing covered with straw:
when ye judge of it by external shows, all baseness is outwardly in Religion, it is like a costly thing covered with straw:
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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.
christ was hid under a Carpenters Son; preaching under the name of foolishness: so our ignorance in attributing things to false Causes keeps us off.
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If the Gospel be hid, it is hidden to those that perish ; there is a double ignorance; privative, and positive;If the Gospel be hid, it is hidden to those that perish; there is a double ignorance; privative, and positive;
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that is it, by which the God of this world blinds men, breeding a false perswasion of good,
that is it, by which the God of this world blinds men, breeding a false persuasion of good,
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and a good perswasion of evill. The sixt impediment is in-consideration: men doe not consider the things they might know:
and a good persuasion of evil. The sixt impediment is inconsideration: men do not Consider the things they might know:
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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;
if men would deduce one thing from Another, and do that they know, they might be brought to God. Deuteronomy 29.2.3. ye have seen, Says Moses, all that the Lord did before your eyes, in the Land of Egypt, upon Pharaoh and his Servants;
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yee have seene those great signes and miracles which he did, yet the Lord hath not given you an heart to perceive,
ye have seen those great Signs and Miracles which he did, yet the Lord hath not given you an heart to perceive,
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and eyes to see, and eares to heare untill this day : that is, yee have not profited because yee have not considered.and eyes to see, and ears to hear until this day: that is, ye have not profited Because ye have not considered.
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We thinke if that we had lived then, wee had beleeved, yet we see how few of them did beleeve:
We think if that we had lived then, we had believed, yet we see how few of them did believe:
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we beleeve the Scriptures, yet what inconsequency is there in mens lives, because wee doe not consider things.
we believe the Scriptures, yet what inconsequency is there in men's lives, Because we do not Consider things.
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Consideration helpes to perfect mens actions; it is a circular line; one part helpes the other.
Consideration helps to perfect men's actions; it is a circular line; one part helps the other.
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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 we look back and examine our actions, it helps; want of it hinders. What is Repentance, but consideration? Jeremiah 8.6. No man repented him of his wickedness, saying, what have I done? want of this keeps men from salvation. 2 Chronicles 6.37.
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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 ;If they bethink themselves in the Land whither they Are carried away, and turn and pray unto me, in their captivity, saying, We have sinned, we have done amiss, and dealt wickedly; then I will hear. So Jeremiah 8.6. God hearkened whither any would say, What have I done? men go on and Consider not. Hosea 4.11. Whoredom, and new wine, steal away their hearts;
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that is, it makes them not to consider. Mark. 6.52. They considered not the loaves, therefore their hearts were hardned:
that is, it makes them not to Consider. Mark. 6.52. They considered not the loaves, Therefore their hearts were hardened:
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they were fearefull in the ship, because they considered not the miracle of the loaves.
they were fearful in the ship, Because they considered not the miracle of the loaves.
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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,
The seventh impediment, is a certain stiffness and obfirmation of mind, whereby a man is settled to continue in such a course that is pleasant to him,
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and all that crosse him in it are enemies to him. Rom. 8. the flesh is not subject to the Spirit, it crosseth it:
and all that cross him in it Are enemies to him. Rom. 8. the Flesh is not Subject to the Spirit, it Crosseth it:
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one reckons not a man his enemy unlesse hee crosse him. It must be so;
one reckons not a man his enemy unless he cross him. It must be so;
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every creature as long as it hath a being, opposeth that which is contrary to it:
every creature as long as it hath a being, Opposeth that which is contrary to it:
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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 ;
so every man that delights himself in such or such a lust, will not be circumcised, cleansed and washed from it, he will not have christ Reign over him;
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he will have his elbow roome.
he will have his elbow room.
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Those men that are not translated from death to life, they count the wayes of God eyther vanity or folly,
Those men that Are not translated from death to life, they count the ways of God either vanity or folly,
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and will not submit unto them, nor yet heare Christ voyce.
and will not submit unto them, nor yet hear christ voice.
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Now the meanes, the helpes, and wayes to breake through these impediments, and to receive the Word with profit, are these.
Now the means, the helps, and ways to break through these impediments, and to receive the Word with profit, Are these.
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First, to heare profitably, that the voyce of the Sonne of God be not a common voyce,
First, to hear profitably, that the voice of the Son of God be not a Common voice,
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but peculiar, take that rule which is set downe, Luk. 8.18. Take heed how you heare.
but peculiar, take that Rule which is Set down, Luk. 8.18. Take heed how you hear.
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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:
christ gave that admonition to his hearers, and I give it to you: look to your selves, take heed how ye come to hear the Word; do it diligently:
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the reason of this is added in the same verse:
the reason of this is added in the same verse:
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for unto him that hath shall be given, & from him that hath not, shall be taken away even that which he seemed to have :for unto him that hath shall be given, & from him that hath not, shall be taken away even that which he seemed to have:
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that is, if yee heare and get a little knowledge, yee shall have more: he that yeeldeth some fruits, shall bring forth more:
that is, if ye hear and get a little knowledge, ye shall have more: he that yields Some fruits, shall bring forth more:
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hee that doth some things, shall doe more, God will blesse you.
he that does Some things, shall do more, God will bless you.
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But from him that hath not, shall bee taken even that which he seemed to have :But from him that hath not, shall be taken even that which he seemed to have:
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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.
that is, your hearts shall be hardened, and that Common knowledge which you have shall be taken away. John 15.2. Every branch that bears not fruit God cuts down.
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God lookes into a Congregation to see who doth make conscience of hearing; those that doe, he purgeth ;
God looks into a Congregation to see who does make conscience of hearing; those that do, he Purgeth;
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but those that profit not, he curseth:
but those that profit not, he Curseth:
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he takes not away their lives, but their graces, makes them wither in the inward man,
he Takes not away their lives, but their graces, makes them wither in the inward man,
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and so he comes to death. Luk. 19. he that had ten Talents, he that had most, had more given him :
and so he comes to death. Luk. 19. he that had ten Talents, he that had most, had more given him:
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To practise a little is the way to get more.
To practise a little is the Way to get more.
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The Talent is taken from him, who did not use it, and given to him, that had most Talents. The Talon is taken from him, who did not use it, and given to him, that had most Talents.
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There are two rewards for him that useth the Talent well. First, hee shall have more.
There Are two rewards for him that uses the Talon well. First, he shall have more.
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Secondly, he shall be ruler over ten Cities ; he shall have comfort here, and hereafter: he shall have more comfort and grace.
Secondly, he shall be ruler over ten Cities; he shall have Comfort Here, and hereafter: he shall have more Comfort and grace.
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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;
See how he dealt with Nathaniel, John 1.50. Because he confessed christ to be the Son of God, and believed Because christ saw him under the Fig tree, which was but a small thing;
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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 : christ tells him that he shall see greater things than these. John 7.17. If any man will do his will, he shall know of the Doctrine whither it be of God:
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that is, if yee practise according to your knowledge, you shall know more, it shall be confirmed to you.
that is, if ye practise according to your knowledge, you shall know more, it shall be confirmed to you.
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Let men know and not practice, then Rom. 1.21.21.
Let men know and not practice, then Rom. 1.21.21.
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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 ;Because when they knew God, they Glorify him not as God, neither Are thankful, Therefore God gives them up to uncleanness, thorough the Lustiest of their own hearts, to dishonour their own bodies between themselves, and to worship Idols;
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as he dealt with the Gentiles. So in the 2 Thessa. 2.9. Because they received not the love of the truth ;
as he dealt with the Gentiles. So in the 2 Thessa 2.9. Because they received not the love of the truth;
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because they heard much, and did not imbrace it, God gave them up to strong delusions to beleeve lyes. See it by experience:
Because they herd much, and did not embrace it, God gave them up to strong delusions to believe lies. See it by experience:
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when as men play with their knowledge, God gives them up to heresies. The Spirit of God will not strive long with them.
when as men play with their knowledge, God gives them up to heresies. The Spirit of God will not strive long with them.
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God hath commanded us, not to cast Pearles before Swine ;
God hath commanded us, not to cast Pearls before Swine;
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and will hee himselfe doe it? Consider what yee doe in every doctrine of salvation, that is preached to you;
and will he himself do it? Consider what ye do in every Doctrine of salvation, that is preached to you;
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yee eyther relish it, or not; yee obey it, or disobey it; yee taste it, or disrelish it:
ye either relish it, or not; ye obey it, or disobey it; ye taste it, or disrelish it:
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If yee taste it not, it is a savour of death unto death ; that is, it brings death and leads to hell:
If ye taste it not, it is a savour of death unto death; that is, it brings death and leads to hell:
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if yee savour it aright, it brings to heaven.
if ye savour it aright, it brings to heaven.
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There is no true doctrine, but the not obeying of it bringeth something to your damnation.
There is no true Doctrine, but the not obeying of it brings something to your damnation.
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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;
When the savour of Christ knowledge is made manifest, nor receiving it, ye reject it, and it brings a curse. Hebrew 6.7.8. The earth which Drinketh in the rain which comes oft upon it, and brings forth herbs meet for him by whom it is dressed, receives a blesssing of God;
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but that which bringeth forth thornes and briers is rejected, and is nigh unto cursing, whose end is to be burned :but that which brings forth thorns and briers is rejected, and is High unto cursing, whose end is to be burned:
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that is, the word is as raine, it makes hearbs and weeds to grow: if hearbs grow, God doth prosper it more:
that is, the word is as rain, it makes herbs and weeds to grow: if herbs grow, God does prosper it more:
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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:
if it falls upon Rocks it withers more and more; God does curse it. It is not in the knowledge of divinity as in other sciences:
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in them yee may neglect a yeare or two, and get it againe; but it is not so in this;
in them ye may neglect a year or two, and get it again; but it is not so in this;
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yee will not be able to returne againe, yee are neare a curse, yee cannot redeeme it.
ye will not be able to return again, ye Are near a curse, ye cannot Redeem it.
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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.
See what follows in the neglecting of the Word, in the 2 Chronicles 36.15.16. God sent his messengers rising up early, etc. Because he had compassion on his people, and on his Dwelling place.
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But they mocked the messengers of God, and despised his Word, and misused his Prophets,
But they mocked the messengers of God, and despised his Word, and misused his prophets,
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untill the wrath of the Lord rose up against his people, till there was no remedy. until the wrath of the Lord rose up against his people, till there was no remedy.
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Grace may stand with infirmities before they are revealed, but being reveiled the light discerneth them.
Grace may stand with infirmities before they Are revealed, but being revealed the Light discerneth them.
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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.
If men refuse, God endures it not. Act. 17.30. The times of that ignorance God regarded not, but now take heed, the Gospel being revealed; God will bear no longer.
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Before Iohn Baptist came, the Axe was not laid to the roote of the tree ; but as soone as he came, it was;
Before John Baptist Come, the Axe was not laid to the root of the tree; but as soon as he Come, it was;
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because then the Gospel was made knowne; he revealed the truth.
Because then the Gospel was made known; he revealed the truth.
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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.
When the truth is once revealed, if men do not then receive it, God endures it not. Hebrew 3.13. To day if ye will hear my voice, harden not your hearts.
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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:
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:
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but commonly we see that men being of the age of discretion, & having the way shewed,
but commonly we see that men being of the age of discretion, & having the Way showed,
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if they neglect it then, they cōmonly perish. God hath a secret time, The Iewes had their day ;
if they neglect it then, they commonly perish. God hath a secret time, The Iewes had their day;
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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.
but Because they accounted themselves unworthy of everlasting life, Paul did turn from them to the Gentiles, Act. 13.46. Saul had his day, he had Common Gifts and profited not, Therefore God forsook him.
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So Israel had their day, but when they neglected it, God bids Ieremiah not to pray for them.
So Israel had their day, but when they neglected it, God bids Jeremiah not to pray for them.
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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;
Consider what you have herd of the Sacrament, that ye may not absent your selves from it, in the places wherein you Are, without weighty affairs, which will excuse you before God: so for the Sabbath;
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you know it should bee kept; because it is holy; and if it be holy I would aske you this question;
you know it should be kept; Because it is holy; and if it be holy I would ask you this question;
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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.
whither it be holy in Whole, or in part? If all of it be holy, it is not arbitrary, it must be sequestered from Common uses.
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The vessels of the Sanctuary are said to be holy, because they were not used but about holy things:
The vessels of the Sanctuary Are said to be holy, Because they were not used but about holy things:
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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;
so the Temple is holy, Because it is a place Set apart for God's service: so time is holy, when it is bestowed on holy things, holy thoughts, holy duties;
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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.
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.
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Some men spend their time in idlenesse and gaming; most in drunkennesse and disorder, and not as they should. Yee have heard of mortification;
some men spend their time in idleness and gaming; most in Drunkenness and disorder, and not as they should. Ye have herd of mortification;
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yee have heard the doctrine of changing from death to life; apply them, and take heed how you heare;
ye have herd the Doctrine of changing from death to life; apply them, and take heed how you hear;
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yee that heard it negligently shall grow worse and worse.
ye that herd it negligently shall grow Worse and Worse.
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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;
The second means to hear profitably, is that which is Set down in the 1 Thess 2.13. that is, to receive the Word, not as the word of man;
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but as the Word of God. This makes the word of Christ effectuall, to heare it as the Word of God:but as the Word of God. This makes the word of christ effectual, to hear it as the Word of God:
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that is, consider whose word it is.
that is, Consider whose word it is.
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Consider the ground of it, that it proceeds from God who is present, God is there and we speake in his stead:
Consider the ground of it, that it proceeds from God who is present, God is there and we speak in his stead:
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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. God spoke to the Israelites in Mount Sinai, and would have continued for any thing we know, yet the people desired that Moses should speak unto them.
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Wee beseech you in the stead of Christ, to be reconciled unto God. This is of much moment, to heare it as Gods Word:we beseech you in the stead of christ, to be reconciled unto God. This is of much moment, to hear it as God's Word:
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morrall truths may build you up in morrall vertues, and may be profitable to that purpose;
moral truths may built you up in moral Virtues, and may be profitable to that purpose;
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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;
but they will not breed spiritual life; that the Word only does, being received as the Word of God. John 6.65. when as christ demanded of the twelve, whither they also would go away? Peter made this answer;
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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:Lord, whither shall we go? thou hast the words of Eternal life. A man is not a living man, but by conjunction betwixt God and the soul:
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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.
God is to the soul, as the soul is to the body, he puts life into it, and is conjoined to it by his word when it is thus received.
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The Word comming as from God, wee doe that which is commanded us, because God will have us doe it:
The Word coming as from God, we do that which is commanded us, Because God will have us do it:
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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:
and then we do it simply and sincerely, so that God accepts it; we receive it as the word of God, it breeds life within us:
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when we receive it with faith, with full Assurance, then it comes from God, then it comes in power and in the holy Ghost,
when we receive it with faith, with full Assurance, then it comes from God, then it comes in power and in the holy Ghost,
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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.
and makes us become followers of christ, 1 Thess 1.5. when we receive the Word of God, it works effectually in us. 1 Thess 2.13. when we receive it as from God with full assurance, it begetteth life in us.
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To live is to have sence and motion, to be acting: the receiving of the word with full assurance, makes us active;
To live is to have sense and motion, to be acting: the receiving of the word with full assurance, makes us active;
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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,
the believing of it sets men on work 2 Chronicles 25.5.6. 10. When as Amasiah believed that God would not be with him unless he sent away the Israelites,
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then he sent them away and not before.
then he sent them away and not before.
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Caleb and Iosuah did beleeve, therefore they followed God constantly. Abraham offered up his sonne Isaack,
Caleb and Joshua did believe, Therefore they followed God constantly. Abraham offered up his son Isaac,
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because he beleeved God, that he could give him another sonne, or raise him out of ashes againe.Because he believed God, that he could give him Another son, or raise him out of Ashes again.
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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.
Let a man be persuaded that such a thing will hurt him, or that such a thing will do him good, he does the one and leaves the other.
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Receive therefore the Word with full assurance, consider what is delivered, if it be the Word or no;
Receive Therefore the Word with full assurance, Consider what is Delivered, if it be the Word or no;
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consider that it which yee heare, is eyther the Word or not the Word, it belongs to me or not.
Consider that it which ye hear, is either the Word or not the Word, it belongs to me or not.
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Men take things overly, and are not rooted and grounded in faith, and that makes them heare unprofitably.
Men take things overly, and Are not rooted and grounded in faith, and that makes them hear unprofitably.
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See then if your particular actions agree with the Word, so yee shall be rooted in faith;
See then if your particular actions agree with the Word, so ye shall be rooted in faith;
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this makes the Word a Word of life.
this makes the Word a Word of life.
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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;
The third Rule and means to hear with profit, is that which is Set down of the fourth ground, in the parable of the seed in the eight of Lycia, the 15. verse, that is, to receive the Word with honest and good hearts;
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having heard the Word to keepe it, and to bring forth fruite with patience. Heare the Word with honest hearts;having herd the Word to keep it, and to bring forth fruit with patience. Hear the Word with honest hearts;
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this is done when as a man is resolved to practise whatsoever God will reveale; when he hath no reservations or exceptions to himselfe;
this is done when as a man is resolved to practise whatsoever God will reveal; when he hath no reservations or exceptions to himself;
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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;
when he is resolved to practise what he hears with an humble heart: being humbled we will do this, and not before. The fourth ground was humbled;
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men will not heare this because they are proud:
men will not hear this Because they Are proud:
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now pride is an evill disposition in the creature, whereby it exalts its selfe above its measure:
now pride is an evil disposition in the creature, whereby it exalts its self above its measure:
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There is this fault in men, they will picke and chuse in the wayes of God.
There is this fault in men, they will pick and choose in the ways of God.
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The last ground will onely part with all for Christ.
The last ground will only part with all for christ.
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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,Act. 9. When as Paul was humbled, he then cried out, Lord what wilt thou have me to do? I will do or suffer any thing for thee,
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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 ;
and he was as good as his word. So Act. 2.32. the Iewes being humbled cried out, Men and brothers what shall we do? we will do any thing to be saved. So Act. 16.30. The jailor being humbled, demanded of Paul what he should do to be saved;
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when as a man is thus disposed, God will teach him, Psal. 25. God teacheth the humble his wayes : man himselfe will doe so;
when as a man is thus disposed, God will teach him, Psalm 25. God Teaches the humble his ways: man himself will do so;
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if he see one willing to learne, he will teach him: The secrets of the Lord are revealed to those that feare fear• him;
if he see one willing to Learn, he will teach him: The secrets of the Lord Are revealed to those that Fear fear• him;
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to those that stand in awe of him, and dare doe nothing against him:
to those that stand in awe of him, and Dare do nothing against him:
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hee reveales his peculiar truths in a peculiar manner to men, those things that are effectuall to their salvation:
he reveals his peculiar truths in a peculiar manner to men, those things that Are effectual to their salvation:
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bring therefore humble hearts, ready to obey. But you will say; we doe obey and practise what we doe heare.
bring Therefore humble hearts, ready to obey. But you will say; we do obey and practise what we do hear.
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I answer, 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;
I answer, that ye may be deceived as they in the fift of Deuteronomy they said they would obey, but God saw that there was Another heart in them than what they said: Therefore God said;
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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. Oh that there were such an heart in them, that they would Fear me, and keep my Commandments always, that it might go well with them and their children for ever.
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So Iohanan and the other Captaines, Ier. 42.20.
So Johanan and the other Captains, Jeremiah 42.20.
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desires Ieremia, to goe to God, to know his will, and they would doe whatsoever he should say, Desires Jeremiah, to go to God, to know his will, and they would do whatsoever he should say,
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whether it were good or evill. But Ieremiah tels them that they did but dissemble in their hearts ;whither it were good or evil. But Jeremiah tells them that they did but dissemble in their hearts;
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he knew they would not do it. Looke to this in the acts and the effects:
he knew they would not do it. Look to this in the acts and the effects:
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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.
what have you done when the Word Crosseth you in your aims, estates, names, Friends? if you have disobeyed it, then Ezekiel 14.4. the word is made a stumbling block, and your iniquities before your face, and the Lord will answer you according to the multitude of your Idols.
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God will answer such men according to their comming, as they come with false hearts, they shall be dealt withall accordingly.
God will answer such men according to their coming, as they come with false hearts, they shall be dealt withal accordingly.
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Come then with hearts resolved to practise whatsoever is spoken, and desire God to make it effectuall to savation.
Come then with hearts resolved to practise whatsoever is spoken, and desire God to make it effectual to savation.
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The fourth meanes to heare the Word, and the voyce of Christ profitably, is to lay up what you heare:
The fourth means to hear the Word, and the voice of christ profitably, is to lay up what you hear:
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let it abide with you and continew with you. This rule is prescribed by Christ himselfe. Ioh. 15.7.
let it abide with you and continue with you. This Rule is prescribed by christ himself. John 15.7.
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If yee abide in me, and my words abide in you, yee shall aske what yee will, If ye abide in me, and my words abide in you, ye shall ask what ye will,
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and it shall be done unto you :and it shall be done unto you:
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When yee attend to the Word, if yee are affected with it but for the time, it is nothing;
When ye attend to the Word, if ye Are affected with it but for the time, it is nothing;
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except it continue with you it will not profit you;
except it continue with you it will not profit you;
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you must doe as Mary did; shee layed up all the sayings that shee heard of Christ,
you must do as Marry did; she laid up all the sayings that she herd of christ,
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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:and pondered them in her heart, Lycia 2.51. The Disciples often questioned of christ, which Proves, that they pondered his words in their hearts:
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So the nobles of Berea, they searched the Scripture : so Iacob he noted the saying of Ioseph and laid it up :
So the Nobles of Berea, they searched the Scripture: so Iacob he noted the saying of Ioseph and laid it up:
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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.
ye do not hear thus if you do but lend your ears for the time, if ye work it not upon your affections, ye profit not.
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The reason why there is so much preaching, and so little profit, is for want of this.
The reason why there is so much preaching, and so little profit, is for want of this.
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There are two kinds of ill hearers: the first are such as heare as Swine, and trample all they heare under feete;
There Are two Kinds of ill hearers: the First Are such as hear as Swine, and trample all they hear under feet;
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the second, such as heare as Dogs, snarling at the doctrine: if yee offend in eyther of these, yee heare amisse.
the second, such as hear as Dogs, snarling At the Doctrine: if ye offend in either of these, ye hear amiss.
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Of all the foure grounds that was worst which received not the Word.
Of all the foure grounds that was worst which received not the Word.
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When men heare the Word there is more than a naturall forgetfulnesse in them, the Divell helpes it. Iam. 1.23.29.
When men hear the Word there is more than a natural forgetfulness in them, the devil helps it. Iam. 1.23.29.
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He that heares the Word, and recals it not, or practiseth it not, is like one that beholdeth his face in a glasse, He that hears the Word, and recalls it not, or Practiseth it not, is like one that beholdeth his face in a glass,
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for hee beholdeth himselfe and goeth away, and straight way forgetteth what manner of man he was :for he beholdeth himself and Goes away, and straight Way forgetteth what manner of man he was:
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yee must recall it before yee can practise it, else yee will be like to those that behold their face in a glasse,
ye must Recall it before ye can practise it, Else ye will be like to those that behold their face in a glass,
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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;
and wipe not away their spots. Be not Therefore forgetful hearers: and for this, First Recall and repeat what ye have herd when ye Are gone: Secondly, practise it afterwards;
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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 :
there is a blessing promised to mindful hearers, there is a curse denounced against those that Are forgetful. John 13.15. If ye know these things, happy Are ye if you do them:
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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.
but there is a curse for you if you do not profit; God will make you to hear and will not give you his Spirit.
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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.
Regard to prize the word if ye will not be forgetful. Rom. 1.28. those that did not like to retain God in their knowledge, those that did hear the Word and not regard it, God gave them up to a Reprobate sense, to an Injudiciousness, to do those things that were not convenient, not being able to profit by it.
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The ancient Fathers much professed the repetition of Sermons, and one of them used this similitude:
The ancient Father's much professed the repetition of Sermons, and one of them used this similitude:
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A man that comes into a pleasant garden, he will not content himselfe with the present sent onely,
A man that comes into a pleasant garden, he will not content himself with the present sent only,
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but he will carry some of the flowers home with him;
but he will carry Some of the flowers home with him;
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So in a cold day, a man will not be content to heate himselfe at another mans fire,
So in a cold day, a man will not be content to heat himself At Another men fire,
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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;
but he will carry Some fire home with him to keep him hight At home. So do ye when ye come to hear the Word;
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carry home some flowers of it with you, carry some fire home with you, to heate and warme your hearts.
carry home Some flowers of it with you, carry Some fire home with you, to heat and warm your hearts.
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God regards not flashes and moods, and such negligence in performing of holy duties as will not warme their hearts.
God regards not flashes and moods, and such negligence in performing of holy duties as will not warm their hearts.
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Men are like a Sive in the water:
Men Are like a Sive in the water:
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it is full whiles it is in the water, but being taken out of it, it hath nothing;
it is full while it is in the water, but being taken out of it, it hath nothing;
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it is not the hearing of the Word of God, or the doing of it negligently that will profit,
it is not the hearing of the Word of God, or the doing of it negligently that will profit,
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if yee heare it onely pro forma, and negligently: it doth then no good, but it brings Gods curse upon you.
if ye hear it only Pro forma, and negligently: it does then no good, but it brings God's curse upon you.
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Gods curse is on many, they grow not in knowledge or grace for want of diligence;
God's curse is on many, they grow not in knowledge or grace for want of diligence;
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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:
Wherefore in the 2 Pet. 3.17. the Apostle bids us beware least being led away with the error of the wicked, we fallen from our own steadfastness:
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to prevent this, grow in grace, and for this purpose grow in knowledge, for then yee grow in grace.
to prevent this, grow in grace, and for this purpose grow in knowledge, for then ye grow in grace.
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The fift meanes to heare profitably, is to prize the Word and the voyce of Christ speaking to the heart:
The fift means to hear profitably, is to prize the Word and the voice of christ speaking to the heart:
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pray earnestly for it that yee may seeke it earnestly at Gods hands, beseech him to speake to your hearts:
pray earnestly for it that ye may seek it earnestly At God's hands, beseech him to speak to your hearts:
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your hearing is nothing without this: it is the great sheapheard of the flocke that must feede you.
your hearing is nothing without this: it is the great shepherd of the flock that must feed you.
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It is his Spirit that must teach you.
It is his Spirit that must teach you.
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Therefore when as you come to heare, pray earnestly to God to speake unto you by his Spirit.
Therefore when as you come to hear, pray earnestly to God to speak unto you by his Spirit.
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It is the Spirit that quickneth, Ioh. 6.63. the Word is spirituall, and wee are carnall;It is the Spirit that Quickeneth, John 6.63. the Word is spiritual, and we Are carnal;
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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.
Therefore we must pray for the Spirit to help us for to hear: the Spirit is not bestowed without prayer. Acts 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 ask it, to such as continue praying, asking and knocking.
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David prayes to God, to open his eyes that he might see the wonders of his Law :David prays to God, to open his eyes that he might see the wonders of his Law:
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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 ;
Men may hear the Word, yet God Opens not their eyes without seeking to him. God speaks unto you by his Ministers. Paul and Apollos Are yours;
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wee are the Ministers of God for your sakes ▪ for your service:
we Are the Ministers of God for your sakes ▪ for your service:
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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.
if God open the door of utterance, it is not for our sakes but yours, that you might seek the W•ord At our mouths and believe. Acts 14.1.
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a 〈 ◊ 〉 company of Iewes and Gentiles beleeved by h•••ing the Word preached, and receiving of it.
a 〈 ◊ 〉 company of Iewes and Gentiles believed by h•••ing the Word preached, and receiving of it.
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The world receives not the Spirit, because they seeke it not, Iohn 14.17. We in preaching, can doe nothing;The world receives not the Spirit, Because they seek it not, John 14.17. We in preaching, can do nothing;
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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 :
it is the Spirit that must do it. 2 Cor. 3.18. we can show you the Image of God, but it is nothing to you if ye be not transformed into the same image from glory to glory:
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and it is the Spirit that must thus transforme you. Conclude therefore with God in prayer, let not him deny you;
and it is the Spirit that must thus transform you. Conclude Therefore with God in prayer, let not him deny you;
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one word from him is more then a thousand from us. God fastning his Word upon your hearts it changeth you;
one word from him is more then a thousand from us. God fastening his Word upon your hearts it changes you;
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without him we preach in vayne.
without him we preach in vain.
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The sixt meanes to heare profitably, is to come with vacuity of minde, free from all things that hinder;
The sixt means to hear profitably, is to come with vacuity of mind, free from all things that hinder;
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else we sow but amongst thornes, Ier. 4.4. we speak to men prepossessed: the seed fals on fallow ground;Else we sow but among thorns, Jeremiah 4.4. we speak to men prepossessed: the seed falls on fallow ground;
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we speake to men, whose hearts are full of lust, they have a noyse of businesse within them;
we speak to men, whose hearts Are full of lust, they have a noise of business within them;
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and so they heare us not, because their hearts are fore possessed.
and so they hear us not, Because their hearts Are before possessed.
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The arrowes head being in the wound, it is in vaine to lay plaisters upon it: therefore Iam. 1.24.
The arrows head being in the wound, it is in vain to lay plasters upon it: Therefore Iam. 1.24.
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when as wee came to heare the Word, we are commanded, to lay aside all superfluity of naughtinesse,
when as we Come to hear the Word, we Are commanded, to lay aside all superfluity of naughtiness,
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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;and to receive with meekness, the ingrafted word which is able to save our Souls. Do in hearing the Word as men do in grafting; Cut off all superfluous branches; come with empty minds;
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attend to the matters of grace. Men who have full stomacks God feeds not;
attend to the matters of grace. Men who have full stomachs God feeds not;
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He feeds the hungry, others are sent empty away, they are alwayes hearing but never profiting.He feeds the hungry, Others Are sent empty away, they Are always hearing but never profiting.
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I should speake now to Ministers and people:
I should speak now to Ministers and people:
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to Ministers, that they speake in the voyce of Christ, that, they speake as he did;
to Ministers, that they speak in the voice of christ, that, they speak as he did;
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not in wisedome of words, but in the evidence of the Spirit ; To the people; that they must heare them by whom Christ speakes:not in Wisdom of words, but in the evidence of the Spirit; To the people; that they must hear them by whom christ speaks:
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those who have livings to bestow, ought to bestow them on such as speake the words of Christ;
those who have livings to bestow, ought to bestow them on such as speak the words of christ;
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they that want his voyce ought to procure such.
they that want his voice ought to procure such.
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Now if ye will not be at cost for a good Minister, it is a signe you lo•e your profit above Christ.
Now if you will not be At cost for a good Minister, it is a Signen you lo•e your profit above christ.
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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.
Those that dwell where Christ voice is not, let them remove for they fit in darkness and in the shadow of death, Isaiah 9.2.
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If your dwelling be pleasant, if you have bitter waters or no waters at all, you will remove:
If your Dwelling be pleasant, if you have bitter waters or no waters At all, you will remove:
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Have not your dwellings then where the water of life is not.
Have not your dwellings then where the water of life is not.
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If the voyce of Christ be the onely meanes to beget life, let men come to it.
If the voice of christ be the only means to beget life, let men come to it.
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It is a great fault, men come not to this voyce: hee tha• came not to the Sacrament, must be cut off:
It is a great fault, men come not to this voice: he tha• Come not to the Sacrament, must be Cut off:
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What shall be done to him that comes not to the Word? Want of the Word preached is a great misery;
What shall be done to him that comes not to the Word? Want of the Word preached is a great misery;
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therefore David complaineth much of his case, when he was not able to come to the Word.
Therefore David Complaineth much of his case, when he was not able to come to the Word.
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O that I am constrained to dwel in Mesech, and to have my habitation amongst the tents of Keder. O that I am constrained to dwell in Mesech, and to have my habitation among the tents of Cedar.
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The daily sacrifice being taken away, it was the greatest desolation that could be ;
The daily sacrifice being taken away, it was the greatest desolation that could be;
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1646
and can men live there with comfort where the Word is wanting? Is it a duty to come to heare the Word,
and can men live there with Comfort where the Word is wanting? Is it a duty to come to hear the Word,
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1647
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;
or it is Arbitrary, to come or not to come? if it be arbitrary, then ye perform but a will-worship, when ye hear it;
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1648
if a duty, then yee must heare it constantly, and enquire where it is to be had. But you have excuses.
if a duty, then ye must hear it constantly, and inquire where it is to be had. But you have excuses.
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1649
To this I answer, see how yee can excuse your selves to God: To this I answer, see how ye can excuse your selves to God:
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1650
How angry was Christ with those that came not to the marriage ? that is principally meant of comming to heare the Gospell.
How angry was christ with those that Come not to the marriage? that is principally meant of coming to hear the Gospel.
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1651
It is a despysing of God and his ordinances not to come;
It is a despising of God and his ordinances not to come;
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1652
it is a contempt which brings sorth a curse, which brings a judgement that is like the sinne.
it is a contempt which brings forth a curse, which brings a judgement that is like the sin.
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1653
Those that despise you, despise me, saith Christ; the word is the power of God to salvation :Those that despise you, despise me, Says christ; the word is the power of God to salvation:
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1654
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.
there is no salvation without faith, and there is no faith but by hearing. Faith comes by hearing: He that hears not you, hears not me, Says christ.
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1655
Therefore if you heare not this voyce of the Sonne of God, take heed lest he heare not you at last. FINIS.
Therefore if you hear not this voice of the Son of God, take heed lest he hear not you At last. FINIS.
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