An Elegant and Lively Description of Spiritual Life and Death

*IOHN 5.25.* Verily, verily, I say to you, that the hour is coming and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live.

The occasion of these words was this: when as Christ had affirmed to the Jews, that God was his Father, and the Jews went about to kill him for it, he proves what he had said by this argument: He that is able to give life to the dead is God, or the Son of God; but I am able to give life to the dead; (the hour is coming and now is, when the dead shall hear the voice of the Son of God, and those that hear it shall live;) therefore I am the Son of God. In brief, these words show Christ's divinity by the effects of it, that he can quicken the dead.

In these words we may consider these parts.

First, the subject on which Christ does exercise his divinity, and that is, on dead men; 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; which is not meant only the bare preaching and hearing of the word barely; but such an inward, commanding, powerful, operative word, that makes men do that which is commanded them: Such a word was spoken to Lazarus being dead, Lazarus come forth; and he did it. This word commands men, and makes them to obey it.

Thirdly, the time when he will exercise his divinity; 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, but yet it is now beginning to appear; there is now some small fruit of it. Lastly, it is affirmed with an asseveration or oath; Verily, Verily, I say to you: and these are the parts of this text.

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

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

Secondly, what we gain by Christ.

Thirdly, what we must do for Christ.

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

That every man out of Christ is in a state of death or a dead man; that is, all men however they are born living, yet they are still dead men: without the living Spirit the root is dead. Hence are these places of Scripture (Genesis 2:17): The day that you eat thereof you shall die the death. (Matthew 8:22) Let the dead bury their dead. (Ephesians 2:1) You has he quickened, who were dead in trespasses and sins. (Ephesians 5:14) Awake you that sleep, stand up from the dead, and Christ shall give you light. The meaning is, that all men are spiritually dead. This will be of some moment, to show you that you are dead without Christ. You account it a ghastly sight to see many dead men lie together, it affects you much: but to see a multitude of dead men walk and stand before us, that affects us not. The natural death is but a picture or shadow of death, but this spiritual death is death indeed: as it is said spiritually of Christ's flesh (John 6:55), that it is meat indeed. Now that you may know what this death is, I will show you,

First, of all, what death is.

Secondly, how many kinds of death there are.

Thirdly, the symptoms and signs of this death.

Fourthly, the degrees of this death.

For the first; what this death is; it consists in two things. First, in death there is a privation of life: then a man is dead, when as the soul is separated from the body: so a man is spiritually dead, when as the soul is separated from the quickening Spirit of grace and righteousness. This is all our cases, in us there dwells no good, there is no Spirit of life within us: the soul is so out of order, that the Spirit is weary of it and forsakes it. When the body grows distempered and unfit for the soul to use it, then the soul leaves 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: so a man dwells in a house as long as it is habitable and fit to dwell in, but when it becomes uninhabitable he departs: so, as long as the body is a fit organ for the soul, it keeps it; when it becomes unfit, it leaves it. Even so the Holy Ghost lives in the soul of man, as long as it is in good temper, but being distempered by sin, the Holy Ghost removes. You may see it in Adam: as soon as he ate of the forbidden fruit, the Holy Ghost left him, and he lost his original righteousness.

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. In the natural death when as a man dies, there is another form left in the body; so in this spiritual death, there is an evil habit left in the souls of men: this you may see (Hebrews 9:14), where the works you do before regeneration are called dead works: 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.

But it may be objected, that sin is a mere privation of good, that it is a Non-ens; therefore flesh cannot be said to be an operative quality and form of sin.

To this I answer, that though all sin be a mere privation, yet it is in an operative subject, and from there it comes to pass that sin is fruitful in evil works: as for example: take a horse and put out his eyes, as long as he stands still there is no error: 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, and all this because he wants his eyes, which should direct him: so it is with sin, though it in itself be but a mere privation, yet it is seated in the soul, which is always active: *Anima nunquam otiosa*; the goodness that should enlighten us is taken away, and there is a positive evil quality put into it, that leads us on to evil.

Consider farther from where this death proceeds; the original of it, is the understanding and mind of man, which is primum vivens, et ultimum moriens. That which lives first and dies first. The cause of life is the understanding enlightened to see the truth; 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: he was life because he was light, he did enliven men, because he did enlighten them. Therefore (Ephesians 5:4) Awake you that sleepest, stand up from the dead, and Christ shall give you light: because light is the beginning of spiritual life. James 1:18, therefore it is said, Of his own will begot he them, by the word of truth: that is, the word rectifies the understanding and opinion, which is the first thing in this spiritual birth. Ephesians 4:22–24, Put off the old man which is corrupt, according to the deceitful lusts thereof; and put on the new man, which after God is created in holiness, and perfect righteousness. The old man is corrupt according to the deceitful lusts: that which is here called deceitful lusts, &c. in the original, signifies, lusts proceeding from error, and holiness proceeding from truth; lust proceeds from error, in mistaking things; for lust is nothing else but affection misplaced, proceeding from error. That holiness in which God delights, in which his image consists, comes from truth. When Adam was alive, he judged aright, then the wheel and affections of his soul were right: being dead by reason of his fall, he lost his sight, he saw no beauty in the ways of God; and this is the case of all unregenerate men: but when the Spirit rectifies the judgement, convinces them of sin and righteousness, then they begin to revive. 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. And thus much for the first, what this death is.

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

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

Secondly, there is a death in sin that is opposite to the life of sanctification (Ephesians 2:1): you has he quickened, who were dead in trespasses and sins; and 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: in hell there is a life, man is not quite extinguished, but yet men in hell are said to be dead, because they have no joy. This death consists in the separating of God from the soul; when God is separated from the soul, then man dies this death of sorrow. God joins himself to the souls of good and bad: to those who are not sanctified, he joins himself in a common manner, and from there it is, they have common joy, common comfort, common civility; to the godly he joins himself in an extraordinary manner, by which they have extraordinary joy. Now when God is separated from the soul, then comes a perfect death; see it in the separation of God from Christ's humanity. God withdrawing himself from him but for a time, he cries out, My God my God, why have you forsaken me. As God withdraws himself more or less, so is our joy, our sorrow more or less. Thus much for the kinds of this death.

We come now to the symptoms or signs of this death, and they are four.

The first is this; men are said to be dead when they understand nothing, when as there is no reason extant in them, when they see no more than dead men. The life is nought else but the soul acted: then a man is said to live when the understanding part is acted: 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: men do understand things belonging to faith and repentance, carnal men not yet sanctified have some understanding of these.

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. Titus 1:16, they are to every good work reprobate; 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. Romans 8:7, the wisdom of the flesh is enmity with God, for it is not subject to the law of God, the Greek word is [in non-Latin alphabet], the meaning is not that they understand it not, 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 Corinthians 2:14). They are at enmity with them, they count them dross.

The second symptom of death is, want of motion: where there is no motion, there is death. 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; their prayers, their hearing, receiving of the Sacrament, and the like, are dead works, without faith the principal of life; however they may be fair in other men's eyes.

The third sign of a natural death is senselessness; so men are spiritually dead, when they are not affected with God's judgements, when they have hard hearts which cannot repent (Romans 2:5), when they have hearts as hard as a stone (Ezekiel 36:26). Yet they may be affected with them, as natural men apprehend evil, not from a quickening Spirit, but from a self love.

Lastly, in a natural death, there is a loss of that vigor and beauty in the face and countenance which is in living men: so in men that are spiritually dead, there is no beauty, no vigor, they have death in their faces. They may have painted beauty, which may be like the living, (as he said: pictum putavi esse verum, et verum putavi esse pictum:) they may be much alike, yet they have not that liveliness and beauty as living men have; God's beauty (the beauty of holiness) is not found in them.

But it may be objected, they have many excellencies in them, they know much, they excel in moral virtues.

I answer, they may have excellencies, as a dead man may have jewels and chains about him, yet they are dead: they have them, but yet they are as jewels of gold in a swine's snout; they are as swine, their good things make them not men, they are beautiful yet they are but dead men; as the evil works of good men make them not bad men: so the good works of evil men, make them not good. Thus much for the signs of this death.

We come now to the degrees of this death, in all these deaths there are degrees. First in the death of guilt, if you have had more means, the guilt is greater, if you make no use of them. The Gentiles they shall only be condemned for breaking the law of nature, because they knew no other law; the Jews they shall be condemned for sinning against the law of nature, and the law of Moses, they had a double law, and shall be condemned for the breach of it; Christians having a treble law, the Gospel, the law of nature, the moral law, shall be condemned for all three; and among all Christians, such as have had more means, and better education, the greater shall their punishment be.

Secondly, in the death opposite to the life of sanctification, there are degrees. Now you must know that there are no degrees in the privative part of death, but they are only in the positive. 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. The second degree is, when as men are not so active that way, but yet are dead in pleasures, ambition, covetousness, and the like. There is a generation of men which trouble not themselves to oppose God and the saints, but give themselves to pleasures, and like those widows (1 Timothy 5:6) are dead in pleasures, while they are alive. The last step in this death, is the death of civility. Civil men come nearer the saints of God than others, they come within a step or two of heaven, and yet are shut out; they are not far from the kingdom of Heaven, as Christ said to the young man; yet they miss of it as well as others.

Thirdly, for the death that is opposite to the life of joy, the degrees of it are more sensible: some have legal terrors, the beginnings of eternal death; others have peace of conscience and joy in the Holy Ghost, the beginning of eternal life. And thus much for the degrees of these deaths.

Now hearing that all are dead in trespasses and sins, you may object; if we are dead, why do you preach to us? If we be dead, we understand not, we move not, we are not capable of what you say.

To this I answer, first, there is a great difference between this spiritual death, and natural death.

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

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

Thirdly, those who are spiritually dead, may come to the means, to the pool in which the Spirit breathes the breath of life; whereas naturally dead men cannot come to the means of life.

Secondly I answer, that though you are dead, yet hearing may breed life, the word can do it. There was an end why Christ spoke to Lazarus that was dead, Lazarus come forth, because his word wrought life; therefore though you are dead, yet because the word can work life in you, our preaching is not in vain.

Lastly, this death is a voluntary death. Men who are naturally dead cannot put life into themselves; no more can those who are spiritually dead when they have made themselves dead. Men die this death in a free manner; I cannot better express it, than by this similitude. A man that is about to commit the act of murder or treason, his friends persuade him not to do it, for if he does, he is but a dead man, yet notwithstanding he will do it; we say of such a one that he is a dead man willingly. 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 you die, O you house of Israel? Implying that this spiritual death in sin, is a voluntary death.

But you will object, men are not quite dead, there are some relics of God's image still left in them; how are they then dead?

To this I answer, that there is a double image of God; first a natural, standing in the natural frame of the soul, as to be immortal; immaterial; so there is understanding, will and reason, and some sparks of life left in us, as the remainder of a stately building that is ruinated: but yet there are no sparks of the living image left in us, the spiritual image of God consisting in holiness and true righteousness, remains not; the Papists indeed deny it, but how will they answer the rule of the Fathers: that *Supernaturalia dona sunt penitus ablata, naturalia quassata*; that supernatural gifts are utterly taken away, no sparks of them remain.

But it will be objected, that though men by nature have nothing left, yet there is now a universal ability and grace, a universal sufficiency given to them.

To this I answer, that that which they call universal grace, is the same thing that nature is, but they put another term upon it; it is found in nature, and is common wherever it is, therefore it cannot be grace. For in grace there is always something that is peculiar.

Secondly, if there should be a universal grace, the saints would be no more beholden to God, than other men; if God give all alike to all, it should not be God, but themselves that put the difference.

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.

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 (Romans 9)? If Aristotle and other heathen, if every one have such a general sufficiency, Paul would not have made such a scrupulous answer, and have cried out of the depth.

Thirdly, there is not that universal ability, because that which is born of the flesh is flesh, and that which is born of the Spirit is Spirit; we are born of the flesh and cannot therefore have this spiritual sufficiency.

But yet there are some spiritual gifts in men.

I answer, that we cannot have these spiritual gifts if we are not born of the Spirit; that which is born of the flesh is flesh. Not Bellarmine himself, nor no man else will say that all are born of the Spirit (John 15:2). Every branch in me not bearing fruit, he takes away, and it is cast out, and withered; 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; 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 will. Compare John 3:8, the Spirit breathes where it will, with John 6:44, No man can come to me unless the Father draw him; draw him, that is, not as a sheep is led with a bough; for Christ does not say, no man will come, but, no man can come except the Father draw him; compel him as it were by force, not persuade him by entreaties: that is, unless he changes, and takes away his wolfish will.

But it will be objected, that God draws every man.

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

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

To this I answer, that the law is given to this end, to show us our weakness, and to lead us to Christ: it is not given us to keep exactly, for that is impossible. It was impossible to keep it through the weakness of the flesh (Romans 8:3). The law was therefore given that we might know our weakness, not that we should keep it, but that Christ's righteousness might be fulfilled in us by faith (Galatians 3:24); the law is our schoolmaster to bring us to Christ, that we might be justified through faith; that is, the end of the law.

But it will be objected: that in as much as we are commanded to do things impossible, man's nature is destroyed, for man is a free creature. Secondly, the command implies an absurdity, and impossibility, to bid a man do that which he cannot do; to bid a man that is in a deep well, bound hand and foot, to come out himself is foolish; you may blame him for falling in, it is absurd to bid him come out.

To this I answer, that there is a difference between the external binding, and the bonds wherewith a man is fettered by sin. There is an external impediment, which a man cannot remove when he is fettered in the well; but there is no external impediment, when as men are bound in the chains of sin. When we command you to do thus and thus, all the business is with the will, we rather say men will not, than they cannot come. There is liberty when as a man has eligibile or non eligibile; when he has a thing in his own choice, when there is no impediment, when he may argue both ways: if a man out of the perverseness of his nature does it not, it is not compulsory, but free; a beast's action is free because he cannot reason on both sides, but man when he considers arguments on both sides, when he can say, do not do such a thing, but do such a thing; when he can conceive arguments, on both sides, he is free, there is no such external impediment in him, 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; since the chief impediment here, is in the depraved wills of men, which God does rectify and change by his grace and Spirit, through the use of means.

If then every man out of Christ be in an estate of death, let every man examine himself, and consider whether he be a dead man or no; this is the great query or question in this mutability and uncertainty of things. 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: but are we dead? Then he that is not partaker of the first resurrection, shall not be partaker of the second. It is too late to begin to live, when we are dying; certainly natural death is a time of spending, not of getting or inquiring after life. If you defer this search while you are in health, when you lie on your death's bed, when you shall see heaven and hell immediately presented to you, this question will hold you solicitous, and then you shall see that this spiritual life, is the life indeed. The time of this natural life, is not long; the candle burns not long if it burn out; yet it is oftener blown out, than burnt out; men oftener fall down than come down from the tree of life: this tabernacle is often thrown down before it falls down, therefore in this short life make yourselves sure of eternal life.

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

The first is a false opinion; 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.

The second is, men are not at leisure; there are millions of businesses in their heads, so that they cannot hearken to the whisperings of conscience; they have no spare time to be wise to salvation. It will be our wisdom therefore to consider our end (Deuteronomy 32:29). To help you therefore in this query, whether you are dead or alive? Consider first, if ever you have been dead. Secondly, if you have been dead, whether you are made alive.

First I say, consider whether you have been dead or no; I mean, whether sin has been made alive in you, that you might die (Romans 7:9, 10). I was alive without the law once, but when the commandment came, sin revived, and I died; that is, the commandment awakens my sins, and they being alive I died; sin when it frightens not a man's conscience, then he is dead; when it wounds the conscience, then he is alive.

The Law being brought to the soul by the Spirit, you see the rectitude of the commandment, and your own obliquity and crookedness; sin is alive and you die. Peter preaching to the Jews (Acts 2) recites to them their sins in crucifying the Lord of glory, which sin was made alive, and pricked them at their hearts. Sin was dead in David, till Nathan and the Law came to him, afterward he lived and was humbled. Luke 5: Peter seeing Christ's divinity by the draught of fishes, cries out, Depart from me Lord, for I am a sinful man; he had sins in him before, but they were dead; then they were made alive. Paul, he had sins that were dead in him, but when the outward light which was but a type of his light within, did shine about him, then he dies, and his sins were made alive. So Joseph's brethren had sins, but they were not made alive till they were put in prison, then their sin in selling their brother Joseph lived, and they died. Has sin ever been alive in you by the commandment to slay you? That is, has it bred such an apprehension in you, as of death; not a sigh or two for a day (that is no slaying of you, but you must apprehend sin as death, as one that is to be executed, forthwith apprehends death, so must you apprehend sin) then it is a sign, that there is life within you.

Secondly, are you made alive again? Is there such a change in you as if you were other creatures, as if you lived another 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; whoever is in Christ is a new creature, it works a general change from death to life; it makes all our actions to be rigorous, like the actions of living men. Old things pass away, all things become new, it makes men lead a new life. If old acquaintance and lusts would draw us away, we answer that we are dead, that we live no more to these, that now we have not our own wills. Christ lives in us and works in us (Galatians 2:20): It is not that live, but Christ lives in me. The same mind will be in us that was in Christ Jesus (Philippians 2:5). Now if you desire to know whether Christ live in you or no, or whether you are in an estate of death, you must see whether you have these two things which are in every one in whom Christ lives. First see whether you live to him: he died that we should not live to ourselves, but him alone. In moral things the end and principle are all one. Before Christ lived in you, all you did was from yourselves, you were your own principle and end; but Christ living in you, there is another end; you eye Christ, you look to him, all that you do is done in sincerity, it is done for him and from him.

But how can Christ be the end of our callings, eating, drinking, and recreations?

I answer, that of every action Christ must be the end, you must do as a man in a journey; though every step he treads he thinks not of his journey's end, yet the general aim must be for that end, and that causes every step: so in all you do, the general end must be Christ.

Secondly if Christ live in you, your heart cleaves to him, as to the principle of life, the child to the dug, or the element to its natural place. Whatever our life is, we cleave to it. Some place their life in their credit, take away it, and they die; others in riches; take away them, and they perish. Whatever is your god, if it be taken away, you perish. Therefore (John 6:68) when Christ demands of the twelve whether they would likewise go away, Peter makes this answer, Lord, whither shall we go, you have the words of eternal life.

Thirdly, you may know what life you live by the food that feeds it. Oil feeds the lamp, fuel the fire: if your life be fed with the duties of obedience, then you live. If you keep the commandments, you shall live in them, says Christ: you shall live in them as in your proper element, as the fish in the water; every motion out of it, is to death. There are two sorts of men to whom this trial does belong.

The first are those, who have a name they live and yet are dead, like the Church of Sardis (Revelation 3:1).

The second to whom this belongs, are those who are dead indeed.

The first of these, are like the angels that take bodies, and do actions; they are not the living men, though they appear to be. Now the signs that characterize 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.

First, angels that take assumed bodies, eat and drink, and are not nourished: as the angels that came to Lot, and Abraham, and had created bodies. 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, because there is no life in them: they are not the stronger for hearing, or anything they do; they thrive not, as those that have the Boulimia, they eat and drink not, because there is an atrophy in their bodies. We preach to men, yet they are the same this year they were the last: they have a name to live and yet they live not, they turn not the means to flesh and nourishment; it is a sign of a living man that he grows. That which is said of a good will, that it makes use of every thing, may be said of grace; it turns all the passages of God's providence into nourishment; storms as well as fair gales, help a living man to the haven; affliction, prosperity, all put him on and help him forwards. Take one not having this life, do what you will, he thrives not; as an unthrift, put him to what trade you will, he thrives not, he is still on the losing hand; so these men, prosperity, adversity, help them not: put anything to a dead man to do, he does it not; so these men, the Word and Sacrament helps them not, because they are dead.

Secondly, the motions of the spirits that take assumed bodies, is not from any inward principal, not from the motion of life within: so the actions of men that are not alive, are not from the principles of life, they are not vital motions, but as in other actions, the wheels go as long as the spring is up that moves them, so the actions of men that are dead, as long as the springs are up & the influence continues, they move. When they are sick and apprehend death, then they will do many things; but these being gone their goodness is ended: while they deeply apprehend some accident, they will be good, that being gone and forgotten, their goodness ends: many while they have good acquaintance, and are in good company, will be good, but when they are gone, their goodness ceases. These men have golden outsides, they seem to have the King's stamp upon their actions, yet they are but counterfeit; they pay God in counterfeit coin, not in current money; their actions have a form of religion, but yet the power is wanting; all they do is but a mere formality; 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. In general, all the actions that men wanting life do, they are but dead works, they may be deceived with them for a time, but when death comes, they shall find them to be but dead. 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 current money at first; but being laid up a while, it then appeared to be nothing but dried leaves: so the Devil deceives men now, he makes them to do outward actions, which have a fair show, but when they need them, they then appear as they are, to be nothing but dead leaves, because the principle of life is wanting.

A third property of assumed bodies is this, that they are taken up only for a time, and then are laid down again, as the spirits that take them listed; 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. If that they did was done in respect to God, it would be always the same, the company and occasions would not alter it; but because it is not done in respect to God, therefore as their company and occasions are mutable, so is their religion. They are as inconstant as clouds without rain, that are quickly scattered; like wandering stars, or like the morning dew, that is soon dried up. The saints have an inequality in their lives, yet they never die again; they may be sickly, but these men are twice dead, trees plucked up by the roots, that never grow again: the saints may be as sheep soiled with a fall, but they can never become wolves again, 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 wane; but yet all these cloudings do but obscure their graces, not extinguish them: the darkness of the night extinguishes not the light of the stars, but covers it; so do these cloudings but only cover the graces of the saints. All the goodness of other men that seem to live, are but Lucida intervalla, they are good but by fits, when as those that live are bad but by fits, Nullum fictum est diuturnum, their goodness is but counterfeit, therefore it lasts not, it holds not out.

Another distinguisher of those walking ghosts from living, is this: the actions they do, they do them not as living men do, they make apparitions only and vanish. Those men that have nothing but civility, it quickly vanishes, they are like the church of Sardis (Revelation 3:1), that had a name she lived, and yet was dead: their works are not perfect throughout, they were but linsey-woolsey, they were not thorough paced in the ways of God, but shuffle; they grasp at both, & comprehend neither; they do many things, but not all. As the young man that came to Christ, Christ looked on him, and loved him; what distinguished him? One thing was wanting, his works were not perfect, his heart was set upon his wealth, he would do anything else, his heart was not weaned or divorced from it. Saul had a name to live, but yet his works were not perfect, when Samuel came not, then he was discovered, that was but his trial, he would not rest in God. Herod did many things, yet he was not perfect, he would not leave his incest; so all that have but a form of religion they are wolves though they have a sheepish outside, they are not perfect, you shall know them by their works.

But what works are those that we cannot see them do?

I answer, they may be exact in the first, yet fail in the second table, and those that practise the duties of the second table, fail in the duties of the first. If men be exact in the duties of both tables, their religion is pure and undefiled (James 1:27). If they fail in the duties of one table, to make their religion pure, is to mend in the other. These civil men wrong no man, yet they content themselves with a bare formality; this is not pure religion: we say this is a pure religion, if you be fervent in prayer, and content not yourselves with formality of religion without the power.

Lastly, these walking ghosts, do but show themselves to men, they company not with them; you see them and hear no more of them. You shall know living men, by their companying and loving of the saints; as sheep and doves they are never out of company, and keep no other company but their own. You shall find in others those differences.

First, either they delight not in 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.

Secondly, if they love all the saints, yet they love not the saints only, you must love none but the saints. If you love the saints because they are saints, then those who are not saints, you do not love; that is, you love none, with the love of friendship, and intimate familiarity but the saints; 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. If your hearts be not right, you dislike all those that go beyond you in holiness, and practice.

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

The second sort of men to whom this use is directed, are those who are quite dead; you shall know them by these marks or symptoms.

First, you shall find coldness in them; in death there is no heat: so their prayers and performances are cold, they are dead, wanting fervency.

But the saints want heat as well as others, they also are cold.

I answer, though sometimes they want it, yet they are quickly made hot again, because there is life in them; as charcoal is quickly kindled, because it has been in the fire; so the saints are soon kindled, because they had fire in them before. Others are as green wood, or rather as matter that is not combustible, as the adamant, that will not be made hot with fire; living men, admonitions and the fire of good company will heat again, so will it not the others.

Secondly, you shall know them by their stiffness and hardness. It is a sign of death to be inflectible: wicked men are as hard as flint to God's commands, but as soft as wax to that which humors them. Are you tractable? Do you delight in your own ways, and yet continue the same men, keep the same company? Do you abide still in the same place, or go on in the same tract? Then you are dead: in many things you may be tractable, but the main is, whether you are flexible in those things that are connatural to you: 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, whether it were good or bad; but when Jeremiah had told them that they must not go down into Egypt, then they say that he spoke false, God did not send him. If God's will had suited with his, he would have done what he would have had him to do: your trial is when you must offer up your Isaac, when you must part with those things that are most sweetest to you.

Thirdly, dead men are senseless, like idols that the Psalmist speaks of: they have eyes and see not, ears and hear not, mouths and speak not, feet and walk not, they have senses to discern, but there is yet an inward eye, they want; they see no beauty in the ways of God; therefore they think there is no such matter, because they have eyes and see it not, they have mouths and taste it not, they relish it not, they smell no sweet savor, from the graces of the saints, when as the graces of the saints have a sweet savor, like an ointment poured out (Canticles 1:2). 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; the more insensible they are, it is a sign, they are ever dead: the more sensible we are of the threatenings or promises, the more life is in us.

Lastly, dead men are speechless; there is no breath in them. Out of the abundance of the heart the mouth speaks. The dry and empty channel drives not the mill, but a full stream sets it on work. If the heart be full of life, the tongue is full of good speeches. Proverbs 10: the words of the righteous are as refined silver, because there is a treasure within them; but the words of the wicked are nothing worth, because their hearts are evil. As it is said of evil men, that their tongues are set on fire of hell; so the tongues of the righteous are set on fire by heaven. Isaiah 19:18: they speak the language of Canaan. In hypocrites there is loquacity as blazing meteors, and in saints there is sometimes an indisposition by reason of some sins, which make them like to springs which are dammed up with stones and mud. Yet judge not of them by such fits, but take them as they are in their ordinary course; 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; if there be abundance of life, abundance of grace within a man, he delights to speak of it: as all men are severally disposed, such are their speeches. Now all these are privative signs of death; I will add one more that is positive.

Fifthly, look what life a man lives, he draws to him the things that nourish it, and expels that which hinders it. 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: what does satisfy his lusts, that he does; he may do good for a time, but he is quickly sick of it.

But I do much good, I abstain from much evil, may some say.

To this I answer, that if one member lives, it is a sign that the whole body lives; so if one mortal sin live in you, it is a sign you are dead. Truth of grace cannot stand with one mortal sin unrepented, unsubdued: one disease kills a man as well as a hundred; so one living lust kills you: does any lust live and reign in them, it kills them.

But what is it to live and to reign?

I answer, when a man ceases to maintain war with his lust, and resists it not; when a man lays down the weapons, when he sees his lust is natural to him, and therefore yields to it, then sin reigns in him. There is no man that lives the life of grace, but he has this property, that he strives against all sin to the utmost, not in show, but in sincerity; 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.

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

Thirdly, learne hence to judge of naturall men; for all the excellency they have, yet they are but dead men. If a man be dead, we doe not regard his beauty, all excellencies in naturall men, are but dead. It is a hinderance in the wayes of God, to over-valew outward excellencies, and to despise others that want these trappings: let us say for all these excellencies, yet he is but a dead man, we knowe none after the flesh any more (2 Corinthians 5:16). Againe for your delight in them, know that this death does differ from naturall death; for these dead men are active, & ready to corrupt others, they have an influence, that does dead those, who are conversant with them, sinne communicates as well as grace. Nothing so great a quench-cole, as the company of bad men: there is an operative vertue in them to quench mens zeale, as the dropping of water will quench the fire, though they cannot wholly extinguish it being once kindled.

Fourthly, if all out of Christ are dead, learne to judge of the Ordinances of God, and the meanes of salvation, let us not undervalue nor overvalue them; the Ordinances cannot bring life, not the Word, nor Sacraments. If you are sicke and send for the Minister, hee cannot quicken you; the Ordinance is but a creature, and cannot give life. If we speake to the eare, and Christ speake not to the heart, it is nothing: Let your eyes bee fixed on Christ, beseech him to put life into you, pray to God for a blessing: the Ordinances are but dead Trunkes, as Pens without Inke, Conduit pipes without water. Learne then that God does convay life by the Ordinances, that they themselves cannot give life, therefore doe not overvalew them. Yet know withall, that God does worke but by his Ordinances; the Spirit breathes not in Taverns nor Playhouses, but in the Church assemblies. While Peter was preaching to Cornelius, and his family, the Spirit fell upon them (Acts 10): so the Spirit fell on others by laying the Apostles hands on them, the Ordinances are the Vehiculum of the Spirit; give what is just to them, and no more; give them neither too little nor too much. Neglect not the Sacrament, you know not what you doe when you neglect it; you thinke that you eate and drinke your owne damnation, if you receive it unreverently; Absence from it is a sinne as well as the remisse and negligent receiving of it. Sickenesse and death you feare, why then doe you neglect the Sacrament, why doe you receive it unworthily? From where are those Epidemicall diseases among us? The cause of them is from hence, that you neglect the Sacrament, that you receive it unworthily. For this cause many are weake and sicke among you, and many sleepe (1 Corinthians 11:30). Consider the danger of neglecting the Sacrament, he that came not to the Passeover, must be cut off from the children of Israel; the same Equity remaines still in the Sacrament; the cause of that was, because he was to come up with the rest, to remember the death of the first borne of Egypt, and the redemption from their bondage, hee being passed over thereby: It is now the same sinne to neglect the Sacrament, the Equity still remaines. Are you too strong in faith as you need it not? To bee absent from the word, you thinke it a sinne: so is it to bee absent from the Sacrament; nothing can excuse you. If a master bid his servant doe a thing, and he goes and is drunken, so that he cannot doe it, will it excuse him? If you have made your selves unfit to receive the Sacrament by committing any grosse sinnes; the unfitnesse will not excuse you. If a man has occasion to ride a journey, if he misse one day, he will take the next: so you if you misse the Sacrament once, be sure to take it the next time: It is devided here, that so if you misse once, you may receive it the next time; take heed therefore how you neglect it. The end of the Sacrament is to worship God, to set forth Christs death, it is the cheifest part of Gods worship; therefore give it the cheifest respect. Now from hence see the necessity of this life of grace: how can you come to the Sacrament, if you are dead men? Labor therefore for this life of grace. And thus much for the first poynt, that all men out of Christ are in a state of death.

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

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

First, that there is such a life as this.

Secondly, what this life is.

First, that there is such a life, as this; It is needfull to shew you, that there is such a life, because it is a hidden life. God hides these spirituall things, as he hid Christ under a Carpenters sonne: so he hides the glorious mysteries of the Sacrament, under the base elements of Bread and Wine; he hides the wisedome of God, under the foolishnesse of preaching, he hides those whom the world is not worthy of, under sheepes Skinnes, and Goates Skinnes (Hebrews 11). Colossians 3:3: Our lives are hid with Christ in God.

But from whom is this hidden?

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

But with what is this hidden?

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

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

Thirdly, it is hidden with mis-reports; thus Christ himselfe was hidden; he was counted a wine-bibber, a friend of Publicans and sinners; one casting out divels by Belzebub: and therefore hee became a stumbling blocke to many. The Saints are likewise misrepresented, they are evill spoken of, they are presented to mens understanding otherwise than they are. There are a generation of men, that pervert the strait waies of God (Acts 13:10), that is, they make them seeme crooked: though they are straight, notwithstanding, they pervert them, as a crooked, as a false glasse, does pervert a face that is beautifull, representing it in another shape; or as a sticke that is halfe in the water, and halfe out, seemes to be crooked, yet it is straight in it selfe.

But in what is it hidden?

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

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

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

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

Secondly, there are no acts, but for some end, there are men who make not themselves their end; if they did, they might then take other courses, going with the stream. If then they make not themselves their end, then they make God their end, they live not to themselves, but to the Lord (1 Thessalonians 3:8).

Thirdly, they care not what they lose to get advantage to God; they are content to be despised, contemned to suffer torments, imprisonments and death; they are content to do that which is the ruin of their lives, which they would not do, had they not a more special life within them. (2 Corinthians 4:11) "We which live are always given up to death for Jesus' sake, that the life also of Jesus, might be made manifest in our mortal flesh." That is, for this cause God suffered his children, to be in danger, that men might know, that they live another life, and have other comforts: this appears by their readiness to be exposed to death; all which shows, that there are some that lead another life.

But it will be objected, that the superstitious, and those of another religion, will suffer death 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: therefore these experiences prove not the point sufficiently.

I answer, that it is true, that superstition does work much like religion, moral virtue does many things, like true holiness; and common grace, does much like true grace; yet it is no good argument to say, that because a dreaming man dreams that he sees, therefore a living man that does see, does but as he. A picture is like a living man, yet it follows not that a living man is dead, because the picture is dead; it is no argument to say, that because moral virtue, does many things like true holiness, therefore true holiness does them not: They may be like in many things, yet not in all things; the cause of all deceit is, because we cannot discern of things alike, therefore I will show you how these differ.

First, superstition makes men suffer much, as well as true religion, yet they do it out of a false opinion, the other from faith: the one do it being helped by the Holy Ghost, the other have a supernatural help from Satan that extends nature beyond his sphere; the one does it from grace, the other from delusion: the outward acts are alike, but the inward principles differ.

Secondly, moral virtue and Christian holiness differ in working, the last is done of a sudden. A man is made a living man suddenly; though there are some previous dispositions, yet the soul is suddenly infused; after this manner the Saints pass from death to life. Others have their actions by frequent acts and education, they are moulded to it by little and little.

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

Fourthly, morality does never change nature, but grace does: the most wild man in a country, the unlikeliest man of all others, religion makes him a lamb of a lion, though it were improbable.

Fifthly, what did moral men? they went by diverse ways, to the same center; themselves were their end; Epicures thought one way the best, the Stoics another; but the Saints seek a happiness, in denying themselves, which helps to perfect them.

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; as a man eats and drinks with willingness and propenseness, connaturally, and readily; so does not the other. Those who have only common grace, do all from respects and by-ends, their holiness is but by flashes and fits, it continues not; they are like violent motions, quick in the beginning, and slower in the end; the higher they go the weaker they are; but the motions and actions of the godly, are as a stone falling downwards, which moves faster, and faster, till it falls to the center, where it would be.

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; these and a hundred other arguments and reasons, will not make natural men believe, that many men live other lives than they. But when they see the life of holiness blaze in their eyes, they say it is but gilded over, it is but hypocrisy. These reasons may prepare and confirm, but they cannot persuade; we must therefore believe that there is such a life. John 3. Christ treats of this, that there is such a life; he tells Nicodemus, that he must live it, and be born again; he wonders at it, how it can be; Christ therefore concludes in the 12th verse: "If I have told you earthly things and you believe not, how shall you believe if I tell you of heavenly things?" That is, it must be believed, that there is such a life: sense believes it not, yet it is easier to believe it, because it is wrought on earth; other things are harder than this to believe, because they are wrought in heaven; though this be wrought on earth, yet it is hard to believe, and must be believed. And thus much for the first part of the doctrine; that there is such a life.

For the second, what this life is; you may know one contrary by another; we have showed already what death, that is contrary to it, is, by which you may partly perceive, what this life is; yet we will give you some other signs how to know it. This life is a real life, as real as the other; though this life does not consist in eating and drinking, as the other does; it is a life of faith, it is not seen, yet it is as real as the common life, as it appears by comparing it with the common life.

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

Secondly, as the natural life has a temper of body, has divers mixtures, so it abhors things that are hurtful to it, and desires things that cherish it: so in this life of grace, there is an appetite; those that live, they are carried to the things that help them, they do hunger after the word, and that that builds them up; they abhor sin and lust that would destroy them.

Thirdly, as in the natural life, so in this, there is a taste, and palate, that helps this appetite. Be you changed by the renewing of your mind, that you may prove what is that good, and perfect, and acceptable will of God (Romans 12:2); that is, that you may be able to discern of it, as the touchstone discerns of gold, or the taste and palate of meats.

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

Fifthly, as the other life is fed with food, so is this: the food which a man eats is not presently turned into flesh and blood that nourishes; 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; they assimilate, and turn all things to a good use, there is a living and vital faculty, in them that sets them forwards. They being knit to Christ, according to the effectual power, working in every part increase, and edify themselves in love (Ephesians 4:16).

Lastly, as this common life has beside other things that maintain it, some other endowments to help it out, as company, recreation, riches, and the like: so has this spiritual life, it has riches, and friends, it has its heritage, company, habitation, (God is our habitation from everlasting) with the same reality, though not with the same visibility, and so exposed to sense as the other. The cause of this life is the Holy Ghost who is to the soul, as the soul is to the body; he is the cause of it: the end of all of it, is the Lord; all is done to God; no other life is so, this life is of God, through God, and for God: when you find such a reality in your actions tending to God, when he is your aim, then you live this life.

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 talent is committed, every excellency is a talent, it must not lie dead, but be improved for our master's use: the sin is great if you do it 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. Be exhorted then to live this life: some live much in a short time; some never live this life; one man may live more in one day, than another man in a hundred: for to live is nothing, but to be stirring and doing. Those who live in pleasures are dead while they live (1 Timothy 5:6); so he that is occupied about riches or honors, is dead: all that time that men are occupied about riches, and their estates, about credit, honors, and the like, making them their end; that is, a time of death: you have lived no longer than you have acted duties of new obedience. 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, than a fool does in a multitude: one piece of gold has more worth than a hundred pieces of brass; as we say of an empty oration, that there is a flood of words, but a drop of water; so if you consider your lives, and see how long you have lived in death bungling out the time, you will see that you have lived but little in a long time, therefore now be doing something; redeem the time; be busy in doing or receiving good, be still devising to do something for God, and to put it in execution: spend your fat and sweetness for God and man; wear out, not rust out; flame out, not smother out; burn out, be not blown out. So did Christ, so did Moses, so did Paul, making the Gospel to abound from Jerusalem to Illyricum: 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, but he did do it all to God, as to a master: all the worthies of the Church have lived thus: 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. Those who spend their time in sports, in gaming, in business, in serving wealth and honor, those who spend their time in moral discourses, in histories, in hearing and telling of news, as the Athenians did: these are dead they do not live: as we say of trees, that if they bring not forth fruit, they are dead; whatever men do if they bring not forth fruit they are dead, if they glorify not God, they are dead. See what a price is in your hands, see what you have done, and mend while you may; bestow not your price amiss. There are many talents, yet none like this of life: take therefore the exhortation (Galatians 6), while you have time do good: life is but an acting, you then live when you are doing good: see how many men fall from the tree of life, as leaves in autumn; the candle of the life is quickly blown out: have therefore a better life in store, be not always beginning, always building, never inhabiting, always beginning, never finishing; Stultitia semper incipit vivere: folly always begins to live, men are always beginning, and never go on. Think it sufficient that you have walked formerly, as you have done; the time which remains, let us reckon it precious, and bestow it to better purpose (1 Peter 4:3).

If every one in Christ, be in a happy estate of life; then let men from hence know their state and condition, often reflect on their privileges, behaving themselves as men prizing them, bestowing their time as well as may be; let as few rivulets run out of this stream as you can. We pray, that we may do God's will on earth, as perfect as the Angels do it in heaven; we should therefore practice this as we pray for: their life is without interruption, they are in communion with God; let us then be doing, having our thoughts above, let us still be doing, let not cares and business call us off; but let us comfort ourselves in God, acting that which is for his glory: prize this life, esteem it much, know what you have by Christ, and consider the excellency of this life. That you may know the excellency of this life, consider it comparatively with this other life, that we live: It has three properties wherein it differs from, and excels this common life which we all live.

First, it is an eternal life (John 6): "Your fathers did eat manna and died, but he that eats of this bread, shall die no more, but he shall live for ever": that is, this is the advantage that you have, by the life that I shall give you: those that did eat manna, the food of Angels, died, and (John 4) those that drink of this water shall thirst again; that is, those that live another life than this, shall die and thirst; but those that live this life, never die. To live this life is when the soul lives in the object; there is a living in the subject, yet this spiritual life is when the soul lives in the object, when as it is set on God. Take men that live other lives, you shall see that their lives are short; a man living in honor, that being the thing he minds and intends, it is in potestate honorantis, there is no constancy in it, it is brittle. If a man lives in wealth, sets his mind on it: why, riches take their wings and fly away (Proverbs 23), and then their life is ended. So if a man lives in pleasures and music, they pass away, and then he is dead; those who live in these things suffer many sicknesses and many deaths, as his heart is more intent upon them. But may we not mind them? Yes, as if we minded them not, as a man may hear a tale, and have his mind elsewhere, or as a man that baits at an inn, his mind is somewhere else; if you mind them, you die in them; he that minds the best things, there is no change in them. God is always the same; so his favor and love is constant; see therefore that you prize them. As a long time that is infinitely long, exceeds one that is a span long in quantity, so does this life exceed the natural life, in perpetuity, and excels all other lives in excellency.

Secondly, this life is a life indeed; as that that feeds it is meat indeed; the other is not so: see all the comforts of this life, they are not so indeed; take wealth, pleasures, honors and the like; wealth is but a false treasure (Luke 16:11): it is called the unrighteous mammon, the false treasure: (Falsus Hector non est Hector:) in comparison of the true treasure it is nothing. Therefore Solomon (Proverbs 23:5), speaking of riches says; "Will you set your eyes upon that which is not?" these riches are nothing: so for honors, all praise among men is nothing, it is but vain glory, and vain because it is empty and has nothing in it: so the pleasures of this life are but sad pleasures, the heart is sad at the bottom: the comforts of this life, and only these are comforts indeed: the actions of this life, are actions indeed. In eating and drinking there is sweetness, but when we feed on the promises by faith, then we taste sweetness indeed in them. One that is weary, being refreshed with sleep finds sweetness and ease; but it is another refreshing, that these find who have been weary and heavy laden with sin, and are now refreshed, this brings comfort to the soul. So to think of houses, wife, children, and lands; to consider all the actions that we have done under the sun, and all that we have passed through, is pleasant: but to think of the privileges we have in Christ, that we are heirs of heaven, sons of God, this is comfort indeed: especially to think of the good works we have done; what good prayers we have made, what good duties we have performed, these are actions indeed, and bring comfort indeed. All the actions of this life are actions indeed, this life is a life indeed; in death you shall find it so, that Christ's body and blood are meat and drink indeed; that remission of sins, peace of conscience, are comforts indeed, peace indeed; they are such though now you think not so; you shall then know, that this life is a life indeed.

Thirdly, this life of grace is a prevailing life, swallowing up the other (2 Corinthians 4:4): the Apostle desired death: not to be unclothed, but to be clothed upon, that mortality might be swallowed up of life; that is, desiring death, I do not desire to be deprived of the comforts of this life; then I were unwise: I would not put off my clothes, but to be clothed with a better suit; I desire a life to swallow up this life; not as a gulf swallows that which is cast into it, or as fire swallows up the wood, by consuming it, but a life that swallows it up, as perfection swallows up imperfection, as the perfecting of a picture swallows up the rude draught, as perfect skill swallows up bungling, or as manhood swallows up childhood, not extinguishing it, but drowning it that it is not seen. The life of grace being perfect, swallows up imperfection; he that lives this life of grace, has the imperfections of this life swallowed up: for example, before we live this life, we magnify riches, honors, and gewgaws; but the life of grace coming, we have other kinds of comforts then: as a man that is to be made a Prince, contemns the things he before admired. 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. This should teach us to set a high prize upon this life of grace; that we die no more if we live it; that it is a life indeed, that it swallows up this other life, compare it with other lives, it far excels them.

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: elevates him, puts him into a condition equal to the Angels, and beyond in some respects. That you may understand this, you must know that every thing is made better, by mingling it with things that are better than itself, as silver mixed with gold, water with wine, are made better. There are two things required to make a thing better. First, that that thing with which it is mixed, be of a better nature than the thing itself. Secondly, that there be a good union. Nothing puts so high a degree of excellency into us as this, that we are united to God; this unity to God is the chiefest good. Secondly, this union between God and us is a perfect union. There are many unions; as first there is a relative union, such as is between man and wife. Secondly there are artificial and natural unions, as when two pieces of boards are put together, so that one touch the other: so when grain, and grain of another sort are mixed together; there is a nearer union than this, when as water and water are mixed together: nearer than this, is the union that is between the soul and the body. Such a union as this, is there between us and Christ: we are in him, as the branches in the vine, we are knit to him, this puts us into a higher degree of excellency: silver mixed with gold is better; yet if we could take the spirits out of gold, and make silver take the nature and quality of it; it would be much better. We put on the spirit and quality of Christ, when as we live this life. Lusts which are most contrary to this life, puts us below men, makes us worse than beasts; this life puts us beyond men, and makes us equal with Angels. All men desire some excellency which is done by adding something to them; some desire wealth, some learning, some honor. Consider then if you live this life you go beyond all others: nothing beyond God's image; nothing better to be united to than God: let this set the life of grace at a high rate in your affections; men do it not, and therefore they despise religion in itself, and in those in whom it appears.

Thirdly, you have this advantage in this life of grace, it adds liberty to you, it makes you to do those things that otherwise you could not do: it makes you to pray, to repent, to believe, and to do those things without which there is no salvation. Look on Christ, there are but few that can do this: there are few that can delight in God, relish the word in its purity, take pleasure in the company of the Saints: comfort themselves in the Lord their God; this life gives liberty, which is an addition of some perfection: it makes us to do things, that we could not do before, and to do them in another manner. A man having gotten an art, has liberty to do those things which before he could not: as one that has gotten the art of logic or geometry can do that which before he could not do: as one in health has liberty to do that which he could not do being sick: water being hot, has liberty to heat, which it could not before. There is no liberty to do holy actions, but this liberty of the life of grace: the Spirit of life adds liberty to do the actions of life. (2 Corinthians 3:17) Where the Spirit of God is, there is liberty, to do things which before we could not do; as one having an art can do things that he could not do before. This, though you prize it not, while your mountain is strong, yet the time will come when you will need liberty to pray, repent, and trust in God; and then you will find the preciousness of it: this then sets a price upon this life of grace, and should make you to desire it.

Thirdly, if it be a happy condition, and that be the privilege of those who are in Christ, that there is such a life for them; let this teach men to seek it, to live this life of grace, to get it if they have it not: to confirm it if they have it; to abstain from lust, the sickness of the soul, and the means to quench this life. Take heed of estranging yourselves from God, who is the principle of this life: take heed of dejections of mind, the cloudings that damp this life. This life is to be active, to act much in the ways of God; when a man is cheerful and vigorous he lives a life of nature; so in this life of grace, he that has a quick and nimble sense, and is forward and busy in good works, lives most; has most life: he that rejoices most in God, has most comforts, has most life. Take heed of the contraries. Idleness, senselessness, and barrenness are contrary to life, take heed of them: take heed of sadness that rusts the wheels of the soul, whereas joy does oil them. Do all to further this life: avoid all that hinders it. Labor now to be translated from death to life: that which hinders us, is, that we think we are in a state of life, when we are not. Now you may know whether you are alive or no, by seeing whether you are dead or no: but because you may be certain whether you are alive or not; I will give you some positive signs of life to know it.

First, you are translated from death to life, you are living men if you love the brethren (1 John 3:14). If a man be a living man, he lives in another element than he did before; every living man converses with those of the same kind, as every creature does; sheep with sheep, lions with lions, doves with doves; so living men will converse with living men. Not loving the brethren, we are in a state of death: every creature must have an element to live in; a new life must have a new element: evil men out of their companies, are as fish out of the water. Every life has a taste and appetite, a new life has a new taste and judgment (Proverbs 29:27). An unjust man is an abomination to the just: and he that is upright in the way, is an abomination to the wicked: that is, one hates the things that the other loves: he that is alive, the things which before he loved, he now hates: he abhors the things, that evil men delight in. That which is a dog's meat, is a sheep's poison, as the proverb is: so that which wicked men delight in, is as odious as poison to the just. To judge this life by; see what your company and delights are, nothing can be less dissembled than company. In his company man does speak out of the abundance of the heart, he then betrays himself what he is: there is no dead man, nor living man but he is inward with the like: no sign so much pointed at in the Scripture, as this, you are translated from death to life, if you love the brethren (1 John 3:14). And (John 13:35) by this shall all men know that you are my disciples, if you love one another: this rule will not deceive you.

Secondly, you may know whether you live this life, if you contend for it: that life which a man lives, for it he will contend; he will let any thing go rather than it. If you live this life of grace, you will maintain it: and you can do no otherwise. 1 John 3:9: he that is born of God cannot sin: to be born of God, is to lead a new life; he that lives a new life, admits not the things which tend to the destruction of it. Compare this with (1 Peter 2:11) abstain from fleshly lusts, which fight against the soul: he that is born of God sins not; that is, he yields not to sin with his good will, but struggles against it; as one in health strives against sickness; resists the disease, and maintains a war against it.

But yet the best are foiled.

Tis true, yet they strive, they never yield; they maintain a war: and this they do not only by discourse, but there is a natural instinct that puts them forwards: they may be cast back, yet they return again: they may have a sickness, that takes away sense — they may swoon and be astonished for a time, yet after they contend for life. Every evil man contends for his life: he leads his life in some lust, from which if he be drawn he returns again: as a thing that is lifted from the earth, will fall down to it again: he reckons the ways of God hard, and opposite to him: the wisdom of the Spirit is enmity to the flesh: neither can it be subject to the Law of God (Romans 8), it cannot but resist it. Every creature labors to maintain its being: so evil men continuing in sin, strive naturally against all that would bring them out of this life of sin: so the Saints they live a life of grace, and labor to maintain it. John 6:68: Christ asking his disciples whether they also would go away, Peter made this answer, Lord where shall we go, you have the words of eternal life; that is, while we conceive you to be the principle and fountain of this life, we cannot depart from you. The Saints will let go friends and life, and all for this life. Count therefore of others and judge of yourselves, by contesting for this life: strive to maintain it, let all go rather than it.

Thirdly, you may know whether you have this life in you or not, by the fruits of it, as the tree is known by its fruits. If the word turn the stock into its own nature, you know it by the fruits. Galatians 5:25: if you live in the Spirit you will also walk in the Spirit; that is, if you profess yourselves holy men, show it by walking in the Spirit: holy men will be doing that which is good. This is the surest trial, our works will not deceive us: 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: who does not righteousness is not of God, he that is of God does not unrighteousness. Consider then what your walk and your actions are, and by them you shall know this life.

But how shall we know whether we walk in the Spirit or no?

I answer first, that there are many by-walks, and if you walk but in one of them, you walk in the flesh, and not in the Spirit. James 1:26: if any man seem to be religious, and bridles not his tongue, but deceives his own heart, this man's religion is vain: that is, he that makes this sin his trade, and walks ordinarily in it, his religion is vain. Secondly, you may know it by the guides you follow. Evil men they follow three guides (Ephesians 2:3): they follow first the world, secondly, the Devil, thirdly, the flesh. Holy men have three contrary guides, first, the renewed part within; secondly, the Holy Ghost; thirdly, the course of the Saints. Go you the broad way? oportet Sanctos vadere per diverticula, the Saints do not so: follow you the stream? fulfill you the will of the flesh, or of the Spirit, what are your actions? Ephesians 4:17: I charge you that you henceforth walk not as the Gentiles do in the vanity of their minds: that is, holy men may have vanity in their minds, yet they walk not in it as others do: evil men may have holy thoughts; yet they walk in the vanity of their minds. And albeit that evil men walk not in all the ways of sin, yet they are dead: there is but one way to hit the mark, but there are a thousand by-ways: 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: he that leads his life in any known sin, not resisting it, and will do it, and not cross himself in it, is dead; his religion is vain.

But what actions are there, that holy men do, but that wicked men and others do them?

I answer, that there is no good actions we do but they may be dead works: 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. A shadow has all the lineaments of a body, yet it wants life; so the works of hypocrites, they want life, consider therefore, whether your works are living works; you may know it by these three signs.

First, if they proceed from the fountain of life, they are not dead works: compare (Galatians 5:6), In Christ neither circumcision avails any thing, nor uncircumcision, but faith which works by love, with (Galatians 6:15), In Christ Jesus neither circumcision avails any thing, neither uncircumcision, but a new creature: all not proceeding from a new heart, and from faith which works by love, is nothing: this is the root of all, when all our actions come from faith, which works by love: else, though they are never so precious, they are but dead works. It is no matter whether you pray or not, whether you receive the Sacrament, keep the Sabbaths or not, they help not a jot unless they come from the principle of life, a new creature.

Secondly, consider the manner of their working: they will be done with quickness and vivacity: men do them as living actions, with all propensness and readiness; with much connaturalness, with much fervency and zeal; when they are done in a perfunctory manner, they are dead works.

Thirdly, you may know them by their end; look you to Christ? Do you all in sincerity to him or no, or to yourselves? If you do, then they are gracious works, and proceed from grace; they are living actions, and not dead: they issue from a right principle aiming at God, and not at yourselves. Hosea 10:1, Israel is an empty vine, he brings forth fruit to himself. If you bring forth fruits to yourselves and not to God, you are but empty vines, God accepts you not.

Fourthly, this life is discovered by your behavior to the means of life, when they are brought to you: when there is no sound or no voice, there is no distinction between a deaf and a hearing man: so where there is no light, there is no difference between a seeing man and a blind: but the light differs them. So when as the light of the Gospel shines, then men are tried: in times of ignorance, God regards not men so much, but now in time of the Gospel, see if it be powerful, and whether you set yourselves about holy duties. Matthew 3:10, Now is the axe laid to the root of the tree: that is, since John's coming there is a distinguishment between living and dead trees: a tree is not discovered to be dead, till it wither; no man will cut down a tree in winter, because he knows not then whether it be dead or no; the spring distinguishes the dead and living trees, in the winter they are all alike. The spring is the powerful preaching of the word; if men spring not then, if they come not in, they are dead. Those whose education has been good; those who live under a powerful ministry, now is the axe laid to the root of the tree with them; it is a sign they are dead, if they profit not by it.

Fifthly, you may know whether you have this life by the food it is fed with; several lives are fed with several food. Now the food of this new life of grace is double, first, the word, secondly, good works. First, the word (1 Peter 2:25): As new born babes, desire the sincere milk of the word that you may grow thereby, if so be that you have tasted that the Lord is gracious: that is, if you are alive as you profess yourselves to be, you shall know it by your behavior to that which does nourish your life. First you will long after the word, as the child does after the Teat. If the child be hungry, neither apples, nor rattles, nor any thing else can quiet him but the Teat: so nothing can quiet these but the word. Others may have excuses; they will have none; either they will live where the word is, or they will bring it home to them; they will bring themselves to it, or it to them. Secondly, they desire the sincere milk of the word; 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. Thirdly, they desire it, that they may grow thereby: many desire it to know it only: if you desire it as new born babes, it will make you better and better; many hear, but as men having an Atrophy in their bodies, they grow not, no fruit comes thereby. Fourthly, they taste a sweetness in the word above others: the second ground received the word with joy; and Herod heard John Baptist with gladness; but where there is true grace, they go farther: they delight in the word, it is sweeter to them than the honey: few can say so in good earnest, that the pure word is sweeter to them than honey or the honey comb. Job he esteemed the word more than his appointed food (Job 23:12). The second food of this life is good works. John 4:32-34 is the place out of which I collect this, where Christ being asked of his disciples to eat: said that he had other meat that they knew not of; then said they, has any man brought him ought to eat? He says to them, My meat is to do the will of him that sent me, and to finish his work. 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 you are alive. Hypocrites may do much, but it is not their meat and drink to do it; examine therefore yourselves by these signs, whether you are alive or dead. This is the preaching of the law, to show you the narrow differences of life and death. The first step to life is to know, that you are in a state of death: the law must go before the Gospel, John Baptist before Christ: you must be brought to their case in Acts 2:37 who were pricked at the hearts, you must be brought to the case of the jailor, and of Paul: to the case of the prodigal, that you may know your estate: then you come home. Our end is to preach life and comfort to you, not damnation. Romans 15:4: All Scripture is written for our comfort: now there are many things in the Scripture that tend to discomfort and terrors, yet their end is comfort: as 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: the market is then hard to make, when you lie on your death beds, labor to know it in time: your death is a time of spending not of getting; it was too late for the foolish virgins to buy oil, when they were to attend the bridegroom. We desire not to affright you with false fears, but to admonish you, that you be not deceived. I find this sentence, Be not deceived, prefixed before many places of Scripture, where God's judgments are denounced, as 1 Corinthians 6:9: Be not deceived, neither fornicators, idolaters, adulterers, &c. 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; to show, that men are apt to deceive themselves, in such cases as these, thinking themselves to be in better estate than they are. Consider your sins and apply them. Consider your particular sins, actio est singularium. Consider your particular sins, your particular actions, these will work upon you. This course Peter took with the Jews (Acts 2): you have crucified the Lord of life; so Christ told Paul, that he was a persecutor (Acts 9); so John 4, he told the woman of Samaria her particular sins: he that she now lived with, was not her husband; so God told Adam, you have eaten of the forbidden fruit (Genesis 3). If you have committed any gross sins, as drunkenness, covetousness, pride, ambition, and the like, consider them. Consider your other sins, minoris infamiae, not minoris culpae; 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. Consider then the terrors of God and hell, know with what a God you have to deal, and what a burden sin is, if God charge those on the consciences you cannot bear them. I desire not by this to burden you, but to unburden you of your corruptions. Now seeing this life is so excellent, I will add certain motives to make you to desire it.

First, it is a happy life; and it must needs be so, because it is the life of God and Angels: it is that life which we shall live hereafter; you may live this natural life, and want happiness. This life of grace and the life of glory differ only in degrees, they differ not in kind; the competent judges of this are the Saints, who have tried both. If they had been mindful of that country from which they came, they had liberty to have returned, but now they desire a better country, that is, a heavenly (Hebrews 11:15-16). In a herd of swine, if some stray away from the rest, and return not again, it is a sign they have found a better pasture: so when men leave their companions, and return no more, it is a sign, they have found some better things. Conceive not then of this life as many do; to be only a privation, or a melancholy thing, nothing but a mere mortification; this is a life, it has its comforts, eating, recreations, and delights; you lose not your pleasures if you live it, but change them for advantage: he that leads this life, dies as the corn does; from a seed it grows up into many stalks, he gains by this bargain. Christ does make a hard bargain with none, he that deals with him, gains a hundred fold. If you part with wealth, you have spiritual treasures for it: if you part with your pleasures, you have joy in the Holy Ghost: have you crosses, you are sanctified in that which is better; lose you this life, you have eternal life.

Secondly, this life of grace has that which every man seeks, it has much pleasure. All her ways are ways of pleasure (Proverbs 3:17). Those that walk in the ways of God are full of pleasure; this life brings a double pleasure, first, the reward of it, second, the comfort in performing the actions of it. Every good work as the Hebrew proverb is, has meat in its mouth; the living of this life, has a reward sufficient in itself, as appears by this. All pleasures follow some actions, and therefore men desire life, because it is a continuance of action: so men delight in new things because as long as they are new, the intention remains. The actions of this life are full of change; those actions that are perfect, there is pleasure following them, as beauty follows a good constitution, or as flame the fire. The actions of this life are perfect actions, the perfectest actions have the most perfect delight: the actions of this life are most perfect actions, therefore they have most perfect delight, because they are the actions of the best faculty, about the best object. All actions have the denomination of their perfection from their objects: these are actions of the soul, they are occupied about God, therefore they are the best and highest actions. He that lives about the best object, greatest content does follow: he that lives this life, lives about the best object; therefore all the ways of it, are ways of pleasure. There is more comfort and more assiduity of consolation in this life, than in any other life. In other lives, every one according to his humor has his delights, but yet they are not permanent, because he delights in transitory things; but he that lives the life of grace, delights in things that are truly delightful at all times: other delights are but delights at some times, in some places, they are not always so: but he that lives the life of grace, pitches on those that are always so. A good conscience is a continual feast (Proverbs 14:15). Other comforts may fail; a man may fall into affliction; riches and pleasures may be taken away, then the days are evil; but a good conscience is a continual feast, that is, be his case what it will, his comfort is never interrupted. All other comforts are about sense, or things of this life, which are subject to alteration; but this life and the comforts of it, admit no change. A man being sick, he cannot do actions of health, they are restrained: 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: you may pray continually, rejoice evermore, you may always have communion with God.

Thirdly, this life is a life that is least indigent of all others: it needs least. Take a man that leads any other life, he needs many things; this is shadowed in that of Martha, and Mary (Luke 10:41-42): Martha busies herself about many things, she wanted many; but Mary had one thing that was profitable for all things, removes all evils, brings all happiness, and that is godliness which is profitable for all things (1 Timothy 4:8).

Fourthly, the comforts of this life are pure comforts. I walk purely with those that walk purely (Psalm 18:26). This is not only to be understood of the consolations of grace, but also of common blessings, being the fruits of this life: there is no sorrow with them, there is a pure comfort without any mixture of sorrow. God giving these blessings in mercy, they are free from mixture of discomfort; but being not the fruits of this life of grace, being reached by sin and sinful means, or God giving them in his providence, not in his mercy, there is sorrow in them: you may have riches, honors, friends, and all outward things, and yet they are not pure blessings, because God's blessing is not mingled with them.

Lastly, it is a life most capacious of comforts: you may give all the faculties of the soul comfort. Every creature according as his life is, feels more or less comfort. Plants as they feel no hurt, so they feel no sweetness: beasts that have a sensible soul, feel more evil and good: 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: 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. If you desire wealth or pleasures, your affections must not run out, you must hold them in; else they drawn you into perdition, and pierce you through with many sorrows. If you affect heavenly treasures, if you affect praise with God, you may be as covetous of them as you will.

Thirdly, let this move you to seek this life of grace, because it is the most excellent thing of all others. All other things are subordinate to it; the utmost end is still most excellent: the end of war is for peace, therefore peace is better than it; you plow for harvest, therefore harvest is best: the end of all actions is for this life of grace. Why labor you for food, but to maintain life? Why live you but to serve your souls? Prudence is a steward to this holy life: as the steward provides for the family, that the master be not troubled with those meaner things; so prudence is a steward, that the soul may be occupied about things that are agreeable to it; that it may have its conversation in heaven, and with God. Pervert this order, it destroys the creature. Beasts living the life of sense, it does perfect them, for that is their utmost end: 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: perfectio mentis est perfectio hominis. Let this stir us up, to live this life: it is the utmost end of all. To be lawyers, physicians, and other callings, help us in the living of this life, yet they are subordinate to it: drown not yourselves in subordinate things; if you do it, it is your destruction: therefore pitch on the principal.

Fourthly, that which is best in the end (I take end now in another sense) is to be chosen above all things else: that is well which ends well. In this life of grace, you have this advantage which you have no where else. Ecclesiastes 7:4. The heart of the wise is in the house of mourning, that is, this life disposes us to think of death the end of all, which to do is wisdom. Deuteronomy 32:29. O that they were wise, then would they consider their latter end. In other things the beginning is good, the end is bitter; but the actions of the life of grace are sweet, you fare the better for them, the very remembrance of them is sweet, and the reward of them comes not long after. All other things are called perishing meats (John 6:27); there is a parable in it: that is, they are as perishing meats, that are sweet in the palate, yet they pass away; but this endures to eternal life, it continues. The worst thing in this life you never repent of: as it is said of sorrow for sins; that it is sorrow never to be repented of: but the best things that you do in the other life, you repent of. All other things that you do they may be sweet for the present; yet as it is said of drunkenness (Proverbs 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 (Proverbs 5:4) her end is bitter as wormwood, sharp as a two-edged sword; goods evilly gotten are sweet for the present, yet their mouths shall be filled with gravel, that got them. But on the other side, the end of all the actions of this life is good: 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. If a man being to die, and having ended his days, should put all his honors, wealth, 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. The bad man does as the silkworm does, winding up himself into his ill works, he perishes; the other winding up himself in his gracious actions, enters into salvation.

Fifthly, choose this life before all others, because God is pleased with it, it being like himself; as the creature is pleased with that which is like it. God is a Spirit, and will be worshipped in Spirit and truth; he is a living God, and does delight in a living man: we ourselves delight not in dead men, no more does God: therefore (Romans 12:1) we are exhorted to give up our souls and bodies a living sacrifice to God. God regards not dead bodies; be you living sacrifices, which is the act of your will, acting the duties of this life. This is called walking with God; which is to be in his presence, to go his way, and to maintain communion with him: this is when as men do, audire et reddere voces: when there is natural delight: when as they are in presence one with another; and therefore walking with God, and pleasing of God, are used promiscuously for one and the same thing. For (Hebrews 11:5) it is said of Enoch, that he walked with God, and (Genesis 5:22) it is said, that he pleased God.

But you will say, what benefit is this?

I answer, that it is great. God disposes of all things in the world; is it not wisdom then to have him your friend? Genesis 28:9. Jacob being to take his journey, Isaac said to him, God all-sufficient be with you. God is all-sufficient; if you have him, you have all: 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: all the happiness of the creature, makes not men happy: all men seek happiness, yet they never find it, without having God. All happiness is in God's favor; in outward happiness you must have other compounded things: Christ rebuked them that counted her happy in the creatures, saying; Blessed is the womb that bore you, and the paps that gave you suck; No, says Christ, these will not make a man happy; but blessed are they which hear the word of God, and keep it; having God you have all things, God disposes all things, and gives the comfortable fruition of them. You may have all outward things and yet want comfort, God's curse makes all miserable, though you have all that the creature affords; therefore give yourselves no rest, till you have got this life, without which he delights not in you.

Adam losing God's image was not happy, because God was gone from him; yet he had all the creatures which he had before. This life of grace brings us to that state that Adam was in at first; this restores us to it; seek not then your happiness where it is not to be found. We all do as the Prodigal did, we get our portion into our own hands, and go from our Father's house, and seek for our happiness elsewhere; but you shall find at last, that all else is but husks: thus the Saints have found it. This life of grace gives rest to the soul, all else in the creature is but vanity and vexation of spirit. Vanity is nothing else, but an insufficiency in the creature to give that content that we looked for in it: as when we look for water in an empty well, seek for that in the creature that is not in it; we see its vanity in the absence of the good we looked for, and presence of the evil we looked not for. In God you find rest and tranquility, such a tranquility as in the sea, when it is without waves; as is in the upper region of the air, where no tempests are. Look on the lives of men, who are taken up with trifles when they are young, when they come to a riper age, greater things move them, when men are wiser, they feel the apprehension of higher things; when you lift up yourselves and keep them on the wing, you are freed from troubles and cares. 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: the more constantly we live this life, the greater gainers we are.

Lastly, till you live this life, you have no assurance that you are in the number of the elect. Repentance puts a new life into men; till you find this in you, you know not whether God is yours, and you know not whether God will work it in you; this should make us tremble and fear, and never to leave till we had it. This life is a fruit of election; we know not whether we are in Jacob's or Esau's case, till we know we have it: make haste therefore to get it. It lies not in your power; the Spirit breathes when and where it lists; you may fear that God will not give it you, if you spend your life in vanity. Take one that neglects you all the time that he is able to do you service; if he seeks to you in his extremity for his own ends, what answer do you give him, but this: Seeing he has 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 you neglect God while you are able to serve him, and seek to him in your extremity, take heed that you receive not that answer from him, as the Israelites did in their extremity, Go to your idols, and let them help you: no, he forbids Jeremiah to pray for them. Consider this, and make haste to live this life of grace; you cannot get it of yourselves, God must put it into you.

Now if these motives move you to seek this life, and after examination of yourselves, you find it not to be in you, then use these means to get it.

The first means to get and maintain this life, which is all one, (for that which begets it does likewise nourish it) is knowledge: abound in knowledge, get much light; this life consists in light, when a man judges aright. The understanding enlightened is the primum vivens, the first living part: and therefore you shall find, that life and light are put one for the other (Ephesians 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: add to this light, you add to life. The reason why men are dead, is, because there is a darkness in their souls, they see not the ways of God: therefore they act not, they step not forwards, because they are in the dark: all shining is from light, as you increase light, so you increase life. (Ephesians 4:18) it is said of the Gentiles, that they were strangers from the life of God, through the ignorance that is in them. The knowledge of God, brings men nearer to the life of God. (Ephesians 4:24) holiness is said to proceed from truth, the words are; put on the new man, which after God is created in righteousness and holiness, which proceeds from truth.

But you will object, that there are many who abound in knowledge, who have [illegible] life little enough: that ignorant men live this life most: that none live it less, than those that know most.

To this I answer, that there is a double knowledge: First, there is a mere enlightening and informing knowledge: Secondly, there is an operative knowledge. You may have enough of the first, and be never the nearer: but it is the last that helps and gets this life: and this knowledge is the gift of the sanctifying Spirit, this is the operation of God. We do but inform and teach men, we cannot make them do anything: we cannot make them practice. God's teaching makes this knowledge operative; persuades every way, works every way. Secondly, there is a knowledge in the habit, and a knowledge in the act, which produces actions: these are set down obscurely. In (2 Peter 1:12-13) the Apostle there says, that he would not be negligent to put them always in remembrance of those things, though they knew them, and were established in the present truth: yes I think it meet as long as I am in this Tabernacle, to stir you up by putting you in remembrance. Peter did not write to them that they might know those things habitually; for so they knew them before; but that they might know them actively, and might presently act them: for that end he wrote. The first knowledge is as sparks raked up in ashes, the other as sparks blown up: the first is as the sap in the root; the later like the sap that fills the branches with leaves and fruit: the first is a general knowledge gotten by contemplation; the last is a practical and active knowledge, a knowledge to practice. The Scripture exhorts to do things that intend this knowledge. In (Deuteronomy 4:1) and (Deuteronomy 6) the Israelites were exhorted to hear and know the statutes of the Lord, that they might do them; 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. In (Joshua 1:8) he is commanded to read the Law, and meditate in it day and night; not to know it, for at that time, there was little written; but he was to read it, that he might do it.

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; that this will not hinder them, but they shall be done the better, as oiling of the wheels makes them go the better. In (Psalm 1:2) he is said to be blessed, that does meditate in the Law of God day and night. Your knowledge being brought to action helps you much; often hearing of the word, which puts you in remembrance, adds to your life, though it hinders you in other things. Those who have not the word to hear, live not under preaching ministers, who will not be at the cost to get them, or live where they are not, are much to blame, and live not this life. Simon Magus sinned, in thinking that the Holy Ghost might be bought with money; do not they also sin, who do less than he? That will not give money for to have the Gospel brought to them. There is the like fault, when as men may have the word, and come not to it. If they come to it, though it adds not to their knowledge, yet it helps their acting and life. Those who neglect the constant reading of the word, who are not constant in private prayer, those who neglect the speaking and talking of good things, they neglect this life. That Arabian proverb, Shut up the five windows, that the house may be full of light; will be of good use here: that is, the five senses being shut up, the fuller of light shall we be. The not stopping up of them, makes men ignorant, cares and businesses possessing men's minds, there is no room left for better things. Let your minds be still plodding on that which may further you in grace and truth. It is ignorance that makes men strangers from the life of God (Ephesians 4:18), and this is not an ignorance that proceeds from want of knowledge, but from the badness of your hearts; hard hearts makes men ignorant. Why do men hear and yet are ignorant, but because their hearts are hardened? They regard not the word, and so they grow not in knowledge.

The second means to get this life is to be much in doing: be much in doing, in acting the duties of new obedience; the more you are occupied the more you live: else deadness does possess you. Be still praying and meditating, those revive you: those are the coals that keep the heart warm; this life like water is apt to grow cold.

But I must be full of life ere I can do actions.

I answer that one begets the other: action begets life, and life begets action; as health produces exercise, and exercise procures health.

But I am indisposed and unfit for such actions.

I answer, that if you are indisposed, the more need you had to be doing, else you are more inexcusable; the way to get heat is to be acting: as motion does bring life to a benumbed member, so does it to the soul. Be awaked, be stirring, this will revive you again. Christians' hearts are awaked when as they themselves sleep; if they stir them up, there will be more life in them. In (Romans 2:13) they beginning to languish, their medicine is to rise up and be doing. In (Galatians 5:16) walk in the Spirit; those who have the Spirit stand not still, as one that cannot stir. This acting helps the Spirit; first by enlarging and intending life. Secondly, by preventing that which increases death: the more we walk in the ways of life, the more we prevent the way that leads to the Chambers of death. Be doing, if not one thing yet another. In the steppings out of your callings, be doing, reading and praying; conferring and talking of good things. The neglect of this is the cause why there are so many dwarfs in grace. Men content themselves with morning and evening duties, and it is well if they do them; but do you the actions of life more constantly and abundantly. It is the corruption of our nature that we are not doing: life is maintained by the actions of life; habits are maintained by actions that are suitable to them. We live in the commandments by well doing, as the creature does by food: good actions maintain life, it receives strength from well-doing. Set your selves to pray, do holy duties, still pray, do more and more; the more you do, the more life increases.

The third means to get this life is to get faith. Faith helps this life; it is a life of faith, and it makes us to live this life by three ways.

First, it gives a reality to the privileges of life: makes you see they are so indeed: therefore you act, you believe that God is such a God, that you have such privileges, that you are heirs of all things. If you think that God is such a one as he is, in wisdom, power, and mercy, you intend them and live the life of grace. If you doubt and question with atheists, if these be dreams, then you intend them not. He that believes says, let me have God sure: the other says, let me have that I touch and feel; but the imaginary things resting in faith and hope I care not for: the more you believe these things, the more you are occupied about them.

Secondly, faith draws you on to action: this life is the acting of the duties of new obedience. Faith and a persuasion further other things: as if one be persuaded that such a thing will hurt him, it produces an action of the will, abstinence: if a man be persuaded that he shall die without the physician, he sends for him. So in all other actions, persuasion is that which sets a man on work. 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; if we are persuaded our souls shall fare the better if we do such a thing, this makes us to do it: being persuaded we shall have a recompense of reward, it produces action, and the more action the more life.

Thirdly, faith does it by fitting us for Christ, from whom our life comes (1 John 5:12): he that has the Son has life. First, the Son of God infuses life into him to whom he is conjoined; the conjunction between Christ and us is but relative: and between the king and the subject; when the subjects resolve to take such a one for their king, they are conjoined to him; so when a woman resolves to take such a man for her husband, she is conjoined to him. The action of taking Christ, is to take him as a Lord, to serve him, as a Savior, to have all comfort by him: he that has the Son in the relative union, shall have him in the real union: the Son will quicken you, as the soul does the body. A Christian has the life of the Son of God. Galatians 2:21, I live, yet not I, but Christ lives in me: all that I do, Christ does it in me: all that the body does, the soul does it: the body lives not, but the soul lives in it. After that manner Christ lives in us: not a good thought or affection, not any resolution or motion of the soul, but comes from Christ: being united to Christ by faith he lives in us. John 6:33, he that eats my flesh, and drinks my blood shall live. As flesh gives life to the body, so the Son gives it to the soul: 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: in these stands the eating of Christ. First, in prizing of him exceedingly; to part with anything for him; to take his cross with all losses. Secondly, to eat him is to believe him, to be yours and you his: this eating and drinking of the body and blood of Christ, expresses our relative union with him, and then follows our real union: the Spirit immediately gives this: he that does the first, shall have the second.

But how shall we do to believe this?

I answer, you see the old Adam communicated corruption to all his posterity, because they were born of 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: this new birth makes you as capable of Christ, as the other does of the first Adam: 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 where corruption should come, but we know that it came from Adam; and so does grace come from Christ. 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: take him on any condition, prize him, set him at the highest rate, hold him fast. As in the actions of marriage, those who are to marry will not part upon any condition; they take one another for richer, for poorer, for better for worse: after this manner must we take Christ, the more you take Christ thus, the more you have the Son, and so you live more the life of grace. All grant that this life comes by the Spirit; and there is no way to get the Spirit but by the Son. You must first eat ere you can be nourished; you must fix your eyes on his passion, as the wife does fix her eyes on her husband: you must seek this life from the Spirit ultimately, but you must first have the Son, and then you have life: he must have the Son that will have this life; he must be ingrafted into Christ as the branches are into the root: get Christ, and then this life shall abound in you.

The fourth means to get and increase this life, is communion of Saints. The mouth of the righteous is a well spring of life (Proverbs 10:20). They put life into those that have it not, and increase it in those in whom it is (Ephesians 4:24). Their speeches minister grace to the hearers; they edify them: hearing of the word of life, and talking of the fountain of life, puts life into men. The health of the body does not communicate itself to others; it is otherwise in the life of the soul; the life of it makes others to live more: as iron sharpens iron, so one holy man does another. See it by the contrary. In evil men who are dead there is an aptness to dead others, their words are as continual droppings to put out this life; their tongues are set on fire of hell (James 2:6). The tongue of good men is a coal fetched from the Altar, they have fire within them. When two lie together they keep one another warm; there is action and redaction; this is a powerful means to get and increase this life. The tongue of the righteous is full of life, it is powerful to make men live. Paul speaking to Peter, says, why compel you the Gentiles to live after the manner of the Jews (Galatians 2:14)? He used not outward compulsion, his example and life was a compulsion. The company which we keep compels us to do as they do: evil company are the Devil's snares, they do as brambles keep us in, and fetter us: the suitableness of evil companions draws out our secret corruption. He that resolves to live this life, must resolve to withdraw himself from evil company, who are a strong temptation to evil.

There is a difference between leading ourselves into temptation, and being led into it: when you lead yourselves into temptation, (as you do when you rush into evil company) you are out of the pale of God's protection. If you touch pitch you cannot but be defiled with it, therefore make your company good: 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: one that goes fast, makes those that go with him to mend their pace. It is said of Barnabas, being a good man and full of the Holy Ghost, and of faith, that he added much people to the Lord (Acts 11:23-33). Which manner of speaking shows that the speeches of those who are full of faith, help to breed faith: that if men be full of the Spirit, they quicken the Spirit. Evil company deadens men: they are the trunks through which the Devil speaks: and this deadening is done in an insensible manner, and then most of all where it is least perceived. Evil company poisons men; a man turning his opinion which company can do, is most of all poisoned, when he thinks that he has least hurt.

The last means to get and increase this life, is that which is mentioned in the text; and that is, the hearing of the voice of the Son of God: this will beget and increase this life: that is, if when we speak to your ears, he speak to your hearts, then you live. You have two teachers, the one is he that speaks to you, the other is Christ. They shall no more teach one another, for they shall all be taught of God (Hebrews 8:11). There are two shepherds, the one is he that feeds you, the other is the great Shepherd of the sheep: there are two great voices, the one speaking outwardly to the ear, the other when Christ speaks effectually to the heart.

When Christ speaks inwardly to the heart, then men live and not before. This is such a speech as Christ spoke to Lazarus, Lazarus come forth, and he came: his speaking puts life into us. Now what is this inward speaking of life to the heart? It is nothing else but to persuade fully, and every way to convince us, that it is best to take Christ, to set to a holy course, to lead a new life. There is a speaking that comes near this life, and is not it: that is, when men hear and understand the way, and apprehend the things of God, but practice them not. Here is a proximity to this life, yet it is not this life. Let a man come so near as that he thinks he acts it, yet he is dead if he act it not: when he acts it, then he is made a living man; and then he thinks and believes, that the ways of sin are evil, and that they are evil to him. When God does convince us that such a thing is evil, and that it is evil to us, then we live and not before. A man having a business to do, if all be done but one thing, this one thing crosses all the rest; but that being done our business is brought to pass: 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: but when once he speaks, he does fully convince and persuade us, and makes us to continue. As Satan having leave, never gives over vexing man; so the Spirit keeps us in good things; where there is this life, there the Spirit dwells.

But after what manner is this effectual persuasion done?

I answer, when as God gives an ear, and speaks a voice for it to hear: he that has an ear to hear says Christ, let him hear. We then hear, when as there is a disposition wrought within us: when as we preach, there are many that have hard hearts and nothing for to soften them; therefore the words falls from them as rain from a stone: but if there be a man that God will choose, he fits his heart, and so he is persuaded. This is called the opening of the understanding (Luke 24:45): he opened their understanding, that they might understand the Scriptures: when we speak to men, we sow as it were upon fallow ground which will bear no corn unless God plow it. Those that saw the miracles of the loaves, esteemed them not, because their hearts were hardened. Ephesians 4:18: They are alienated from the life of God, through the ignorance that is in them, because of the blindness of their hearts, that is, they are not sensible of sin, and death, the word or the threatenings: when God takes away this hardness they are fit to hearken; then comes light the beginning of life, which is the informing of the understanding, to judge righteous judgment. Those who have the life of Christ, if he speaks, it quickens them. It is the inward voice that quickens: seek therefore to God earnestly, that Christ would speak to your hearts: you hear and are not quickened, because he speaks not. And thus much for this second point: that all in Christ are in a state of life.

We come now to the third point, that may be noted out of these words, and it is this.

That the voice of the Son of God, is the only means to translate men from death to life. Men before are dead; Christ by his voice makes them living men. This voice is the only means, there is no voice but this that is able for to do it: that's the scope of this text. This proposition may be resolved into two parts. First, nothing else is able. Secondly, this is able for to do it. As it is said of faith, that it justifies, and nothing else but it can justify: so may it be said of this voice, that nothing else can translate men from death to life, and this can do it. To translate from death to life is nothing else but effectually to persuade and change the heart: now nothing else can thus persuade and alter the heart, but this voice of the Son of God. God himself frames the heart; it is as a curious framed lock; none can pick it, but he that knows the turning of it. God only fits the persuasions and turnings: men's persuasions are as one that will unlock a lock with a wrong key. 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; that is, I make them to bring comfort. I create the fruit of the lips for peace by my power. That this is so you may see by divers reasons.

First, that it is so, see it by this; we speaking to you quickest, often times they believe not, but the others do: the same sometimes believe, sometimes not. If man were the sole cause, the word would have the same effect at all times.

Secondly, this is life, and God only gives life: it is as the breathing of life into a clod of earth. 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: it is an almighty action to give this life.

Thirdly, if it were not proper to Christ and his voice to translate men from death to life, he should lose his chiefest sovereignty: he quickens whom he will: he has compassion on whom he will have compassion. If men could translate men from death to life, then it would not be proper to God to do it.

Lastly, as nothing else can do it, so the voice of the Son of God is able for to do it. At the first creation all was made by the voice of God; he says, Let there be light, and there was light: 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; and he left all, and rose up and followed him. Christ speaking to his ear and heart, made him to follow him; his speech was like the speech of Elias to Elisha, he followed him and could not choose but do it: Christ speaking we cannot but follow him.

But what is this voice of the Son of God that translates men from death to life?

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, and from the power of Satan to God. It must be understood of the effectual working of the Spirit, because whoever does hear it lives: this voice renews and changes men, translating them from death to life. Now this effectual speaking consists in two things. First, in propounding the object, the truth to the heart. Secondly, in the persuasion of the truth.

First, the Gospel must be laid open to the heart, all things necessary to salvation must be manifested to it; then there must be light in the heart to apprehend these reasons which are propounded. The Scripture propounds things by authority: then the Holy Ghost does kindle light, to apprehend them which another does not. Mark how Moses beginning his book says, that in the beginning it was thus, and thus God did; he does not persuade them by arguments to believe it: so John begins his Gospel without persuasions, In the beginning was the word, &c. So the Apostles' commission was, Go and preach that Christ is come; he that believed shall be saved, he that believes not, shall be damned: the word of itself is sufficient authority: when the Gospel itself is thus propounded, then the Holy Ghost kindles light. And therefore this life begins when as the Gospel is propounded, and light kindled; then this life is wrought. Now there are three degrees of working this light by the Spirit.

First, there is a stirring up of men, to attend to the voice of Christ: many there are that hear, yet attend not. Acts 16:14: the Holy Ghost opened the heart of Lydia, to attend to Paul's preaching. We sow on fallow ground till the Spirit opens the heart to attend to the things that are spoken.

The second worke of the Spirit is to convince and perswade effectually and fully. The Spirit shall convince the world of sinne (John 16:8): that is, it shall convince and perswade thoroughly: none can doe this but the Spirit. It does also farther perswade men, that it is good for them to bee convinced, and this is when the knowledge is full; when as all the corners of the heart are answered, and the minde resolves to practice: hypocrites and civill men are perswaded, yet not fully; therefore they never practise; if that one objection of the heart bee unanswered, you never came to practise.

The last worke of the Spirit is to keepe this voyce on the heart, that it vanish not. The ingrafted word is that which is made able to save our soules, and none else (James 1:21). Men may attend for a flash, but the Spirit must ingraft the Word into the heart; which as a sprig ingrafted, growes bigger and bigger, and has fruit from the sap: other men having truthes not fastned on them, they grow weaker and weaker.

To understand fully what this voyce of the Sonne of God is; you must know that there is a double voyce. First, an outward voyce of the word which all heare. Secondly, an inward voyce of the Spirit. This I collect out of Isaiah 6:9: Goe to that people and tell them, heare you indeed but not understand; see you indeed, but not perceive, that is, they shall have an outward hearing, an outward knowledge, but not an inward. There is a common knowledge which all these have, who live in the Church: and there is a knowledge that is onely proper to the Saints which saves them. The differences between these two knowledges; that of hypocrites, of them in the sixth of the Hebrews; between common knowledge, and effectuall knowledge that is wrought in the hearts of the elect, are these.

First, common knowledge is confused and generall; this is distinct, inward and particular: that is, the voyce of the Sonne of God, speaking in the Ministry to all, may breed a knowledge of truths in men; yet they apply them not to their hearts, and the turnings of them. 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 (Hebrews 4:11): that is, that word of God that is lively indeed; that voyce of God that is effectuall to salvation, it is sharpe, it strikes not in generall, but enters the inward parts. A staffe cannot enter the flesh, it may bruise it; but the voyce of Christ enters like a two edged Sword, discerneth between morall vertues, and supernaturall things wrought by the Spirit; it distinguisheth exactly between the rectitude and obliquity of mens hearts: this is proper onely to the saving knowledge of the Word. As nothing is hid from God, but it is naked to his sight; so it is to his word: see if the word be distinct to you, else you know nothing. A man never knowes any thing, till he knowes the elements, parts and grounds of it: the voyce of the Sonne of God onely makes you know things thus particularly. So in other things you know not till you know particulars. Aristotle says, a man is not a physician, that knowes things in generall, in the grosse, but hee that knowes them in particular. This is not to be a physician, to know that such dry meates are good for a moyst stomacke, unlesse he also know dry meates and the symptoms of a moyst stomacke: so it is in the knowledge of the Word. To know what regeneration is, is not enough, except you know the parts, the kinds and signes of it. To know that none are translated from death to life, that love not the brethren, is not enough, except you know the brethren and love them. To know, that hee that is in Christ has crucified the flesh, with the affections and lusts of it, is nothing, except you know that you your selves have crucified it. This particular knowledge is it that makes manifest to a man the secrets of his owne heart (1 Corinthians 14:25): that is, the voyce of the Sonne of God, discerneth the secrets of the heart, to know things particularly that are in it. The sheepe distinguish the voyce of the sheapheard, from the voyce of a stranger: when men come to heare, they heare the voyce and distinguish not the sound, because they want this particular knowledge.

Secondly, this hearing of the voyce of the Sonne of God workes a quicke sence, in the hearts of those that heare it, that the outward voyce does not: and this followes the former. Let knowledge be particular, it workes quicke sence. It is called lively in operation (Hebrews 4:11): now life consists in quicknesse, and motion; the voyce of Christ speaking effectually breeds quicknesse. *Sola individua agunt et sentiunt*, a knife in generall cuts nothing, the particular knife cuts. To know in generall you are sinners, have corrupt natures, offend in many things, workes nothing; it is the reflection on the particular lives that workes, this makes men tremble. Peter having told the Jewes that they had crucified Christ, that pricked them at the heart (Acts 2). As of sinnes so is it of comforts, particular comforts worke. If one can say, I am thus and thus, then comfort followes: so particular threatnings make men sensible. When God said to Adam, Have you not eaten of the tree whereof I said you should not eate? this made him feare. The word does breed a quicke sence: they who have not this true voyce sounding to them, in hearing they doe not heare, and seeing they doe not see; their hearts are fat, their eares heavy, and their eyes shut (Isaiah 6:9). God has given them the spirit of slumber (Romans 11:8); that is, when as men heare this voyce in a common manner, they are as a man in a slumber: it stirres them not: their hearts are fat; that is, they are sencelesse: for fat is without sence. The property of them that heare in an ineffectuall manner is this; they have a spirit of slumber, they are as one hearing a tale, when as his mind is other where. If the things propounded were naturall, they would heare them well enough; but they are spirituall, therefore they are dull of hearing them.

Thirdly, which followeth the second, those that hear the voice of the Son of God, have experimental knowledge, the other is but speculative. We preach wisdom to those that are perfect: such wisdom, as eye has not seen, ear has not heard, neither has it entered into the heart of man; but God reveals it to us by his Spirit (1 Corinthians 2:6, 9): that is, the chiefest in knowledge, have not seen with their eyes, or heard with their ears; but those that hear the voice of the Son of God, have an experimental knowledge which others have not. This experimental and saving knowledge has trial (1 John 2:13): I write to you fathers, because you have known him that was from the beginning: expound this with the 33rd of Ezekiel 33, when this comes to pass, then shall you know that a Prophet has been among you: that is, when I shall do this, they shall know experimentally that there was a Prophet among them. We know that we are of God (1 John 5:49); that is, we know it experimentally; they can say of this, as it is said in 1 John 1:1, that which we have heard, that which we have seen with our eyes, that which we have looked upon, and our hands have handled of the words of life, declare we to you. David takes it as peculiar to himself (Psalm 9:10): they that know your name will trust in you, for you Lord has not forsaken them that seek you: that is, they that experimentally know you will trust in you, for you never fail them that trust you: they know it by experience. Desire the sincere milk of the word that you may grow thereby, if you have tasted that the Lord is gracious (1 Peter 2:3). We find in the saints a longing after God; they desire him, which others do not: thus did David: moreover they have assurance of salvation, which others have not; and this assurance comes from hence: optima demonstratio est a sensibus; the best demonstration is from sense; as he that feels the fire hot knows it best; tasting breeds longing; assurance from experience breeds certainty.

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; when men have tried them they approve them. The Spirit quickens, the word profits nothing; the words then that I speak, they are Spirit and life (John 6:63). Christ having spoken, that his body was meat indeed; many were offended at it: then he said, the Spirit does quicken, that is, you accept not my words, because you have not the Spirit, you have but flesh, that is a common knowledge; my words are spiritual, and you are carnal, therefore they do not relish you. These words are otherwise interpreted by some: that is, these materials profit nothing without the Spirit; but the other is undoubtedly the meaning, for so it is through the Scripture: the Spirit profits, that is, saving knowledge wrought by the Spirit: men not having it, do not approve it. It cannot be otherwise; where the voice of Christ does sound effectually, there they justify this: wisdom is justified of her children (Luke 7:35). How beautiful are the feet of them that preach the gospel of peace (Romans 10:15)? that is, they see such beauty in the ways of God, that they are beautiful to them, they are vile to others. The Scripture often touches this, that when as there is but a common knowledge, men relish not the word (Romans 8), they taste not the word: the spiritual part of the word crossing them, is bitter to them. The word is compared to a sweet savor (2 Corinthians 2:15); to many it is not so, to some it is the savor of death to death: it is a savor diffused through the house, they abhor it, and being guilty of death it leads them to death: in others it is the savor of life; that is, they smell a sweetness in it, it brings them to life, to heaven; the word being powerfully taught, there comes a savor: some smell sweetness in it, others otherwise. When Christ shall come, the hearts of many shall be opened, to approve or disapprove him: therefore he is the fall and rising of many (Luke 2:35): so when he came, some said he was a good man, others that he was a devil: some said that the Apostles were good, some that they were bad: see how you approve the word in itself, and as it is expressed in men's lives.

Fifthly, if it be a right knowledge, it breeds holy affections; the other does not: this follows the other. If men justify the Word, then they affect it. It is a general rule, that all full persuasions draw on affections: let it be but a persuasion in habit, it stirs as the habit is. My word was to you not in word but in power, because it did work in you joy in the Holy Ghost (1 Thessalonians 1:6). Comparing the word of true and false Prophets together; 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 (Jeremiah 23:29). In the last chapter of Luke, Christ speaking to the disciples that went with him to Emmaus, their hearts burned within them: they were full of holy affections. Consider if you have those holy affections. Holy affections in the Scripture are ascribed to this knowledge: everywhere, where men hear, they know aright (Psalm 112:1): blessed is the man that fears the Lord, that delights greatly in his commandments. Blessed are they that delight in the law of the Lord (Psalm 1:2): see whether there be holy affections in you: Felix did tremble at the Word; so the second ground received the Word with joy, but not with holy joy.

But how shall we distinguish them?

I answer, that if your joy be holy joy, afflictions will not put it out: if your joy be carnal joy, persecution puts it out: but joy in the Holy Ghost is not put out by the contrary.

Sixtly, that knowledge which is lively brings forth action; it is powerful in men's actions, it is active and mighty in operation (Hebrews 4). It works in men's hearts and lives mightily, to overcome all contraries (Isaiah 6:10). "Make the heart of this people fat, make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and be healed"; that is, Let them have such a common knowledge as civil men and hypocrites have, and no more; lest seeing aright, they understand with their hearts and be converted, and they be healed. Seeing with their eyes, is meant seeing with this knowledge, which if they see with, their hearts will be wrought on: their hearts being wrought on, they are converted, then they are healed. This follows on the other. Let the affections be stirred, they are the immediate principles of action; what one affects he does; these are tied all on one string: flashy affections, flashy actions. "They shall all be taught of God; every man therefore that has heard and learned of the Father, comes 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 (John 6:45). See if your knowledge be operative. Distinguishing of hearers, he says, "Be not hearers but doers"; if you find not this change, Christ has not spoken to you (James 1:22).

But in the saints are many defects in their actions, therefore actions follow not hearing and knowledge.

To this I answer, that as their actions are weak and faint, so their knowledge is weak (Hebrews 12:5). They often forget and must be put in mind (2 Peter 1:13); they must be stirred up by putting them in remembrance of those things which they have forgotten. Secondly, this fail is from some doubt within, from some shaking: when as you see a defect in actions, or affections, it is because you want this convincing knowledge. The way to stir up affection and action, is the Word, which increases this operative knowledge.

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 ourselves, whether we have heard the voice of the Son of God, or no? If we have not, then let us know our cases, and be humbled: they that have not heard it are dead. Consider it is your distinct knowledge, not a knowledge in gross or general, that enlivens you. Know you the passages and working of regeneration and repentance? Find you the Word as fire, and as a hammer? The Word is in its nature, and will be found so of them that receive it aright. Have you an experimental knowledge? Approve you God's image, his ways in the Word, or in the lives of the saints? Do you justify wisdom? Are your hearts opened at the hearing of the Word? Do you like it? At Christ's coming many hearts were opened, because then his Word came, and it opened many men's hearts, showed them what they were. How do you affect the Word, and image of God in the lives of the saints? How do you find holy affections in them? Blessedness goes always with them. Affections are always a sign of this, have you received the Word with them? Have you sorrowed for your sins? Do you delight in God? This will beget holy affections which will last; afflictions put them not out, holy joy is not damped with afflictions, carnal joy is. What are your lives and actions? If you seeing others holy, you cannot do as they do, this voice has not spoken to you. All that hear Christ's voice will come and be doing. If doing be joined with hearing, if you are doers as well as hearers, this voice has spoken to you; if your practice be not joined, you are deceived (James 1:22). If you find upon examination that you have not done it: remember that Christ's sheep hear his voice; you may therefore fear you be lost sheep if you hear it not. He that has an ear hears the Gospel; if it be hidden, it is hidden to those that perish: where men live in ignorance and hear not, God regards not it so much: that's not the time of trial. Have you the Word as wheat with chaff, it tries not; but the Word coming with authority, and not as the Scribes; when Christ's voice sounds in the Word, see how you are affected: if you hear not you are dead. Christ's coming is compared to a spring time, wherein the flowers appear on the earth, 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 (Canticles 2). Do you spring when the Word comes, when the messages of salvation are made known to you? If not, you are dead. Our end in speaking this is not to trouble you, but to bring you to salvation. I will therefore show you what keeps men off from hearing Christ's voice, that knowing the impediments you may remove them. The impediments are seven.

The first, is self-wisdom; this is a great impediment from hearing the voice of the Son of God: self-conceitedness hinders men much, because it breeds a despising of the ways of God. 1 Corinthians 2:4. The natural man receives not the things of the Spirit of God, for they are foolishness with him: therefore 1 Corinthians 3:18, if any man seem to be wise in the world, let him become a fool that he may be wise: that is, let him lay aside that wisdom which begets pride in our hearts. Michal's disposition is in every one of us more or less, she despised David: so men chalk out a way to themselves, in which they will go, they will seek their own ways, and will not be subject to the Law of God. Romans 8:7. The carnal mind is enmity with God, for it is not subject to the Law of God, neither indeed can it be. 2 Corinthians 10:5, speaking of imaginations, says, that men with them build up themselves against God, and will not alter their courses. The greatest opposition is in mens minds: take a man that has a true opinion, it is easy to remove his lusts, but false judgements are as bulwarks against God's wisdom. Men will do thus and thus because they think their state is good. The Scribes and Pharisees came not to Christ (Luke 15:1), but Publicans and sinners came: so it is with men now, do we lay open their sins to them, yet they will not be persuaded: men will be righteous of themselves, and will not be persuaded that Christ must be made to them righteousness, and redemption, and wisdom. This opinion of ourselves is a great impediment, this contemns the way of God, and fashions out our own ways; this contenting of ourselves with our present estate makes men err: therefore Psalms 119:21, Cursed are the proud that are always erring from your Law: self-conceit makes men err.

The second impediment is custom: men have been used to such ways, and will not alter them. John 4:12, the woman of Samaria was much held off with this argument. Christ coming to teach her the doctrine of salvation; Are you greater, said she, than our father Jacob that gave us this Well? This opinion that our fathers have gone this way, and it is transmitted to us, hinders men much; men cannot endure newness. Lot is taxed for this by the Sodomites (Genesis 19:9): This fellow came in to sojourn here, and will he now be a Judge? So Acts 17, Paul preaching at Athens, the Athenians asked, What new doctrine is this that you preach? Men being accustomed to a way, it wins their opinion; men having once judged, are loath to judge again: custom wins their affection. Change is troublesome: men having gone long in a course they will still plod on in the same tract. Custom of our fathers, or country or place where we are, our own custom makes us loath to forsake it.

Thirdly, similitude is a great hindrance. Exodus 7:22, Pharaoh's heart was hardened because the Magicians did the same miracles that Moses and Aaron did; so similitude hinders men from embracing the ways of Christ, and God. Men seeing Papists' austerity like our mortification, their sufferings like true martyrdom, they are persuaded of their ways, as we are of ours: so for civility, when as men see it so like religion, as a spark is like the fire, they embrace it. All deceit is from similitude, false wares having the same dye that true has, deceive the buyers: so falling stars are like other stars. When we see some men that profess religion to be false hearted, we think all are so: therefore Philippians 1:10, the Apostle prays, that they might abound in all knowledge and judgement to discern of things that differ: this proximity makes us deceived.

Fourthly, false experiments hinder us much; 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; as if God afflict and restore again, or keep us from affliction, our hearts are hardened. Exodus 8:15, when as the Frogs were removed, Pharaoh's heart was hardened: rest made him harden his heart: so many times it makes men slight the word, and afflictions which God lays on them. We may see this in soldiers and mariners; none more ready to contemn dangers than they, because they have often escaped; they delude the works of God that should draw them to salvation. Roots will make the weeds grow again, not being taken heed of: the long suffering of God should draw us to repentance, but it does not so. 2 Peter 3:3. In the last time shall come mockers, walking after their own lusts, and saying, where is the promise of his coming? for all things continue as they were from the beginning of the creation; that is, men shall feel nothing, apprehend nothing; judgements being believed they second the Word, being eluded, they hinder us and it.

The fifth impediment is ignorance; men know not the ways of God, therefore they do not embrace them. John 4:10. If you had known the gift of God, and who it is that speaks to you, you would have asked of him. 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. Isaiah 57, there is a peace in it; all the ways of it are ways of pleasantness: there is honor in it; old age is honorable with righteousness. But mens hearts are full of darkness; they see not, neither do they understand it. 2 Peter 2:12. They speak evil of the things they know not; it is true they know the things, [illegible], they know them not experimentally and really, and that deceives them. 1 Corinthians 8:2. If any man think he knows anything, he knows nothing yet as he ought to know. One may know all things, and yet know nothing, as he should: ignorance deceives many, it makes them to measure religion by a false rule, and common opinion. Acts 24:14, it is called heresy; when you judge of it by external shows, all baseness is outwardly in religion, it is like a costly thing covered with straw: Christ was hid under a Carpenter's Son; preaching under the name of foolishness: so our ignorance in attributing things to false causes keeps us off. If the Gospel be hid, it is hidden to those that perish; there is a double ignorance; privative, and positive; that is it, by which the God of this world blinds men, breeding a false persuasion of good, and a good persuasion of evil.

The sixt impediment is in-consideration: men do not consider the things they might know. If men would deduce one thing from another, and do that they know, they might be brought to God. Deuteronomy 29:2-3, you have seen, says Moses, all that the Lord did before your eyes, in the land of Egypt, upon Pharaoh and his servants; you have seen those great signs and miracles which he did, yet the Lord has not given you an heart to perceive, and eyes to see, and ears to hear until this day: that is, you have not profited because you have not considered. We think if that we had lived then, we had believed, yet we see how few of them did believe: we believe the Scriptures, yet what inconsequency is there in men's lives, because we do not consider things. Consideration helps to perfect men's actions; it is a circular line; one part helps the other. 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, if they bethink themselves in the land where they are carried away, and turn and pray to 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 whether any would say, What have I done? Men go on and consider not. Hosea 4:11, whoredom, and new wine, steal away their hearts; that is, it makes them not to consider. Mark 6:52, they considered not the loaves, therefore their hearts were hardened: they were fearful in the ship, because they considered not the miracle of the loaves.

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, and all that cross him in it are enemies to him. Romans 8, the flesh is not subject to the Spirit, it crosses it: one reckons not a man his enemy unless he cross him. It must be so; every creature as long as it has a being, opposes that which is contrary to it: 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; he will have his elbow room. Those men that are not translated from death to life, they count the ways of God either vanity or folly, and will not submit to them, nor yet hear Christ's voice.

Now the means, the helps, and ways to break through these impediments, and to receive the Word with profit, are these.

First, to hear profitably, that the voice of the Son of God be not a common voice, but peculiar, take that rule which is set down (Luke 8:18): Take heed how you hear. Christ gave that admonition to his hearers, and I give it to you: look to yourselves, take heed how you come to hear the Word; do it diligently: the reason of this is added in the same verse: for to him that has shall be given, and from him that has not, shall be taken away even that which he seemed to have: that is, if you hear and get a little knowledge, you shall have more: he that yields some fruits, shall bring forth more: he that does some things, shall do more, God will bless you. But from him that has not, shall be taken even that which he seemed to have: 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. God looks into a congregation to see who does make conscience of hearing; those that do, he purges; but those that profit not, he curses: he takes not away their lives, but their graces, makes them wither in the inward man, and so he comes to death. (Luke 19) He that had ten talents, he that had most, had more given him: to practice a little is the way to get more. The talent is taken from him, who did not use it, and given to him, that had most talents. There are two rewards for him that uses the talent well. First, he shall have more. Secondly, he shall be ruler over ten cities; he shall have comfort here, and hereafter: he shall have more comfort and grace. See how he dealt with Nathaniel (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; 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 whether it be of God: that is, if you practice according to your knowledge, you shall know more, it shall be confirmed to you. Let men know and not practice, then (Romans 1:21): because when they knew God, they glorify him not as God, neither are thankful, therefore God gives them up to uncleanness, through the lusts of their own hearts, to dishonor their own bodies between themselves, and to worship idols; as he dealt with the Gentiles. So in (2 Thessalonians 2:9): because they received not the love of the truth; because they heard much, and did not embrace it, God gave them up to strong delusions to believe lies. See it by experience: when men play with their knowledge, God gives them up to heresies. The Spirit of God will not strive long with them. God has commanded us, not to cast pearls before swine; and will he himself do it? Consider what you do in every doctrine of salvation, that is preached to you; you either relish it, or not; you obey it, or disobey it; you taste it, or disrelish it: if you taste it not, it is a savour of death to death; that is, it brings death and leads to hell: if you savour it aright, it brings to heaven. There is no true doctrine, but the not obeying of it brings something to your damnation. When the savour of Christ's knowledge is made manifest, not receiving it, you reject it, and it brings a curse. (Hebrews 6:7-8) The earth which drinks in the rain which comes oft upon it, and brings forth herbs meet for him by whom it is dressed, receives a blessing of God; but that which brings forth thorns and briers is rejected, and is nigh to cursing, whose end is to be burned: that is, the word is as rain, it makes herbs and weeds to grow: if herbs grow, God does prosper it more: 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: in them you may neglect a year or two, and get it again; but it is not so in this; you will not be able to return again, you are near a curse, you cannot redeem it. See what follows in the neglecting of the Word (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. But they mocked the messengers of God, and despised his Word, and misused his prophets, until the wrath of the Lord rose up against his people, till there was no remedy. Grace may stand with infirmities before they are revealed, but being revealed the light discerns them. If men refuse, God endures it not. (Acts 17:30) The times of that ignorance God regarded not, but now take heed, the Gospel being revealed; God will bear no longer. Before John Baptist came, the axe was not laid to the root of the tree; but as soon as he came, it was; because then the Gospel was made known; he revealed the truth. When the truth is once revealed, if men do not then receive it, God endures it not. (Hebrews 3:13) Today if you will hear my voice, harden not your hearts. God will not stay longer than this day. There is a day, (when it is we cannot prescribe) after which God will not offer grace: but commonly we see that men being of the age of discretion, and having the way showed, if they neglect it then, they commonly perish. God has a secret time; the Jews had their day; but because they accounted themselves unworthy of everlasting life, Paul did turn from them to the Gentiles (Acts 13:46). Saul had his day, he had common gifts and profited not, therefore God forsook him. So Israel had their day, but when they neglected it, God bids Jeremiah not to pray for them. Consider what you have heard of the Sacrament, that you may not absent yourselves from it, in the places wherein you are, without weighty affairs, which will excuse you before God: so for the Sabbath; you know it should be kept; because it is holy; and if it be holy I would ask you this question; whether 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. The vessels of the sanctuary are said to be holy, because they were not used but about holy things: so the temple is holy, because it is a place set apart for God's service: so time is holy, when it is bestowed on holy things, holy thoughts, holy duties; consider that it is holy, and that every part thereof is holy; and then deny if you can, that it is not to be sanctified. Some men spend their time in idleness and gaming; most in drunkenness and disorder, and not as they should. You have heard of mortification; you have heard the doctrine of changing from death to life; apply them, and take heed how you hear; you that heard it negligently shall grow worse and worse.

The second means to hear profitably, is that which is set down in (1 Thessalonians 2:13), that is, to receive the Word, not as the word of man; but as the Word of God. This makes the word of Christ effectual, to hear it as the Word of God: that is, consider whose word it is. Consider the ground of it, that it proceeds from God who is present, God is there and we speak in his stead: 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 to them. We beseech you in the stead of Christ, to be reconciled to God. This is of much moment, to hear it as God's Word: moral truths may build you up in moral virtues, and may be profitable to that purpose; 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, whether they also would go away? Peter made this answer; Lord, where shall we go? You have the words of eternal life. A man is not a living man, but by conjunction between God and the soul: 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.

The Word coming as from God, we do that which is commanded us, because God will have us do it: 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: when we receive it with faith, with full assurance, then it comes from God, then it comes in power and in the Holy Ghost, and makes us become followers of Christ (1 Thessalonians 1:5). When we receive the Word of God, it works effectually in us (1 Thessalonians 2:13). When we receive it as from God with full assurance, it begets life in us. To live is to have sense and motion, to be acting: the receiving of the word with full assurance, makes us active; the believing of it sets men on work (2 Chronicles 25:5, 6, 10). When as Amaziah believed that God would not be with him unless he sent away the Israelites, then he sent them away and not before. Caleb and Joshua did believe, therefore they followed God constantly. Abraham offered up his son Isaac, because he believed God, that he could give him another son, or raise him out of ashes again. 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. Receive therefore the Word with full assurance, consider what is delivered, if it be the Word or no; consider that which you hear, is either the Word or not the Word, it belongs to me or not. Men take things overly, and are not rooted and grounded in faith, and that makes them hear unprofitably. See then if your particular actions agree with the Word, so you shall be rooted in faith; this makes the Word a Word of life.

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 eighth of Luke, the 15th verse, that is, to receive the Word with honest and good hearts; having heard the Word to keep it, and to bring forth fruit with patience. Hear the Word with honest hearts; this is done when as a man is resolved to practice whatever God will reveal; when he has no reservations or exceptions to himself; when he is resolved to practice what he hears with a humble heart: being humbled we will do this, and not before. The fourth ground was humbled; men will not hear this because they are proud: now pride is an evil disposition in the creature, whereby it exalts itself above its measure: there is this fault in men, they will pick and choose in the ways of God. The last ground will only part with all for Christ. (Acts 9) When as Paul was humbled, he then cried out, Lord what will you have me to do? I will do or suffer any thing for you, and he was as good as his word. So (Acts 2:32) the Jews being humbled cried out, Men and brethren what shall we do? We will do any thing to be saved. So (Acts 16:30) the jailer being humbled, demanded of Paul what he should do to be saved; when as a man is thus disposed, God will teach him (Psalm 25). God teaches the humble his ways: man himself will do so; if he see one willing to learn, he will teach him: the secrets of the Lord are revealed to those that fear him; to those that stand in awe of him, and dare do nothing against him: he reveals his peculiar truths in a peculiar manner to men, those things that are effectual to their salvation: bring therefore humble hearts, ready to obey.

But you will say; we do obey and practice what we do hear.

I answer, that you may be deceived as they in the fifth of Deuteronomy, they said they would obey, but God saw that there was another heart in them than what they said: therefore God said; O that there were such a 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. So Johanan and the other Captains (Jeremiah 42:20) desired Jeremiah, to go to God, to know his will, and they would do whatever he should say, whether it were good or evil. But Jeremiah tells them that they did but dissemble in their hearts; he knew they would not do it. Look to this in the acts and the effects: what have you done when the Word crosses 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. God will answer such men according to their coming, as they come with false hearts, they shall be dealt with accordingly. Come then with hearts resolved to practice whatever is spoken, and desire God to make it effectual to salvation.

The fourth means to hear the Word, and the voice of Christ profitably, is to lay up what you hear: let it abide with you and continue with you. This rule is prescribed by Christ himself (John 15:7): "If you abide in me, and my words abide in you, you shall ask what you will, and it shall be done to you." When you attend to the Word, if you are affected with it but for the time, it is nothing; except it continue with you it will not profit you. You must do as Mary did; she laid up all the sayings that she heard of Christ, and pondered them in her heart (Luke 2:51). The Disciples often questioned of Christ, which proves, that they pondered his words in their hearts. So the nobles of Berea, they searched the Scripture; so Jacob he noted the saying of Joseph and laid it up. You do not hear thus if you do but lend your ears for the time, if you work it not upon your affections, you profit not. The reason why there is so much preaching, and so little profit, is for want of this. There are two kinds of ill hearers: the first are such as hear as swine, and trample all they hear under feet; the second, such as hear as dogs, snarling at the doctrine. If you offend in either of these, you hear amiss. Of all the four grounds that was worst which received not the Word. When men hear the Word there is more than a natural forgetfulness in them, the Devil helps it. He that hears the Word, and recalls it not, or practices it not, is like one that beholds his face in a glass, for he beholds himself and goes away, and straight way forgets what manner of man he was (James 1:23-24). You must recall it before you can practice it, else you will be like to those that behold their face in a glass, and wipe not away their spots.

Be not therefore forgetful hearers: and for this, first recall and repeat what you have heard when you are gone; secondly, practice it afterwards. There is a blessing promised to mindful hearers, there is a curse denounced against those that are forgetful. "If you know these things, happy are you if you do them" (John 13:17): 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. Regard to prize the word if you will not be forgetful. 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 (Romans 1:28). The ancient Fathers much professed the repetition of sermons, and one of them used this similitude: a man that comes into a pleasant garden, he will not content himself with the present scent only, but he will carry some of the flowers home with him. So in a cold day, a man will not be content to heat himself at another man's fire, but he will carry some fire home with him to keep him hot at home. So do you when you come to hear the Word; carry home some flowers of it with you, carry some fire home with you, to heat and warm your hearts. God regards not flashes and moods, and such negligence in performing of holy duties as will not warm their hearts. Men are like a sieve in the water: it is full while it is in the water, but being taken out of it, it has nothing. It is not the hearing of the Word of God, or the doing of it negligently that will profit, if you hear it only pro forma, and negligently: it does then no good, but it brings God's curse upon you. God's curse is on many, they grow not in knowledge or grace for want of diligence; therefore in (2 Peter 3:17) the Apostle bids us beware lest being led away with the error of the wicked, we fall from our own steadfastness: to prevent this, grow in grace, and for this purpose grow in knowledge, for then you grow in grace.

The fifth means to hear profitably, is to prize the Word and the voice of Christ speaking to the heart: pray earnestly for it that you may seek it earnestly at God's hands, beseech him to speak to your hearts. Your hearing is nothing without this: it is the great shepherd of the flock that must feed you. It is his Spirit that must teach you. Therefore when you come to hear, pray earnestly to God to speak to you by his Spirit. It is the Spirit that quickens (John 6:63); the Word is spiritual, and we are carnal; therefore we must pray for the Spirit to help us to hear: the Spirit is not bestowed without prayer. God promised to give his Spirit to his Apostles, yet they continued long in prayers ere he gave it them (Acts 1:14-15). God gives not his Spirit but to such as ask it, to such as continue praying, asking and knocking (Luke 11:13). David prays to God, to open his eyes that he might see the wonders of his Law: men may hear the Word, yet God opens not their eyes without seeking to him. God speaks to you by his ministers. Paul and Apollos are yours; we are the ministers of God for your sakes, for your service: if God open the door of utterance, it is not for our sakes but yours, that you might seek the Word at our mouths and believe. A company of Jews and Gentiles believed by hearing the Word preached, and receiving of it (Acts 14:1). The world receives not the Spirit, because they seek it not (John 14:17). We in preaching, can do nothing; it is the Spirit that must do it. We can show you the image of God, but it is nothing to you if you be not transformed into the same image from glory to glory: and it is the Spirit that must thus transform you (2 Corinthians 3:18). Conclude therefore with God in prayer, let not him deny you; one word from him is more than a thousand from us. God fastening his Word upon your hearts it changes you; without him we preach in vain.

The sixt meanes to heare profitably, is to come with vacuity of minde, free from all things that hinder; else we sow but among thornes (Jeremiah 4:4). We speak to men prepossessed: the seed falls on fallow ground; we speak to men, whose hearts are full of lust, they have a noise of business within them; and so they hear us not, because their hearts are fore possessed. The arrow's head being in the wound, it is in vain to lay plaisters upon it: therefore (James 1:24) when as we came to hear the Word, we are commanded, to lay aside all superfluity of naughtiness, 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; attend to the matters of grace. Men who have full stomachs God feeds not; he feeds the hungry, others are sent empty away, they are always hearing but never profiting. I should speak now to ministers and people: to ministers, that they speak in the voice of Christ, that they speak as he did; not in wisdom of words, but in the evidence of the Spirit; to the people; that they must hear them by whom Christ speaks: those who have livings to bestow, ought to bestow them on such as speak the words of Christ; they that want his voice ought to procure such. Now if you will not be at cost for a good minister, it is a sign you love your profit above Christ. Those that dwell where Christ's voice is not, let them remove for they sit in darkness and in the shadow of death (Isaiah 9:2). If your dwelling be pleasant, if you have bitter waters or no waters at all, you will remove: have not your dwellings then where the water of life is not. If the voice of Christ be the only means to beget life, let men come to it. It is a great fault, men come not to this voice: he that came not to the Sacrament, must be cut off: what shall be done to him that comes not to the Word? Want of the Word preached is a great misery; therefore David complaineth much of his case, when he was not able to come to the Word. O that I am constrained to dwell in Mesech, and to have my habitation among the tents of Keder. The daily sacrifice being taken away, it was the greatest desolation that could be; and can men live there with comfort where the Word is wanting? Is it a duty to come to hear the Word, or it is arbitrary, to come or not to come? If it be arbitrary, then you perform but a will-worship, when you hear it; if a duty, then you must hear it constantly, and enquire where it is to be had.

But you have excuses.

To this I answer, see how you can excuse your selves to God: how angry was Christ with those that came not to the marriage? That is principally meant of coming to hear the Gospel. It is a despising of God and his ordinances not to come; it is a contempt which brings forth a curse, which brings a judgement that is like the sin. Those that despise you, despise me, says Christ; the Word is the power of God to salvation: there is no salvation without faith, and there is no faith but by hearing. Faith comes by hearing: he that hears not you, hears not me, says Christ. Therefore if you hear not this voice of the Son of God, take heed lest he hear not you at last.

FINIS.