Description of Spiritual Life and Death, Text (2 of 2)

Description of Spiritual Life and Death · Text (2 of 2)

p. 69First, it is a happy life; and it must needs be so, because it is the life of God and Angels: p. 70it is that life which wee shall live hereafter; yee may live this naturall life, and want happinesse. This life of grace and the life of glory differ onelyonly in degrees, they differ not in kind; the competent judges of this are the Saints, who have tryed both. Heb. 11.15.16. If they had beene mindfull of that countrey from which they came, they had liberty to have returned, but now they desire a better countrey, that is, an heavenly. In a Heard of Swine, if some stray away from the rest, and returne not againe, it is a signe they have found a better pasture: so when men leave their companions, and returne no more, it is a signe, they have found some better things. Conceive not then of this life as many doe; to be onelyonly a privation, or a melancholy thing, nothing but a meere mortification; this is a life, it hath its comforts, eating, recreations, and delights; yee loose not your pleasures if yee live it, but change them for advantage: hee that leads this life, dies as the corne doth; from a seede it growes up into many stalkes, hee gaines by this bargaine. Christ doth make an hard bargaine with none, hee that deales with him, gaines a hundred fold. If yee part with wealth, yee have spirituall treasures for it: if you part with your pleasures, yee have joy in the holy Ghost: have yee crosses, yee are sanctified in that which is better; loose yee this life, yee have eternall life.

p. 71Secondly, this life of grace hath that which 2every man seekes, it hath much pleasure. Prov. 3.17. All her wayes are wayes of pleasure ▪ Those that walke in the waies of God are full of pleasure; this life brings a double pleasure, first, the reward of it, second, the comfort in performing the actions of it. Every good worke as the Hebrew proverbe is, hath meate in its mouth; the living of this life, hath a reward sufficient in its selfe, as appeares by this. All pleasures follow some actions, and therefore men desire life, because it is a continuance of action: so men delight in new things because as long as they are new, the intention remaines. The actions of this life are full of change; those actions that are perfect, there is pleasure following them, as beauty followes a good constitution, or as flame the fire. The actions of this life are perfect actions, the perfectest actions have the most perfect delight: the actions of this life are most perfect actions, therefore they have most perfect delight, because they are the actions of the best facultie, about the best object. All actions have the denomination of their perfection from their objects: these are actions of the soule, they are occupied about God, therefore they are the best and highest actions. He that lives about the best object, greatest content doth follow: he that lives this life, lives about the best object; therefore all the waies of it, are waies p. 72of pleasure. There is more comfort and more Assiduity of consolation in this life, then in any other life. In other lives, every one according to his humour hath his delights, but yet they are not permanent, because hee delighteth in transitory things; but hee that lives the life of grace, delights in things that are truly delightfull at all times: other delights are but delights at some times, in some places, they are not alwaies so: but hee that lives the life of grace, pitcheth on those that are alwayes so. Prov. 14.15. A good conscience is a continuall feast. Other comforts may faile; a man may fall into affliction; riches and pleasures may be taken away, then the dayes are evill; but a good conscience is a continuall feast, that is, be his case what it will, his comfort is never interrupted. All other comforts are about sence, or things of this life, which are subject to alteration; but this life and the comforts of it, admit no change. A man being sicke, he cannot do actions of health, they are restrained: so one in prison is not at liberty to doe what he would; but the actions of this life are assiduous, they cannot be interrupted: yee may pray continually, rejoyce evermore, 3yee may alwayes have communion with God.

Thirdly, this life is a life that is least indigent of all others: it needeth least. Take a man that leades any other life, hee needs many p. 73things Luk, 10.41.42. this is shadowed in that of Martha, and Mary: Martha busies herselfe about many things, she wanted many; but Mary had one thing that was profitable for all things, removes all evils, brings all happinesse, and that is Godlinesse which is profitable for all things, 1 Tim. 4.8.

Fourthly, the comforts of this life are pure 4comforts, Psal. 18.26. I walke purely with those that walke purely. This is not onelyonly to be understood of the consolations of grace, but also of common blessings, being the fruits of this life: there is no sorrow with them, there is a pure comfort without any mixture of sorrow. God giving these blessings in mercy, they are free from mixture of discomfort; but being not the fruits of this life of grace, being reached by sinne and sinfull meanes, or God giving them in his providence, not in his mercy, there is sorrow in them: yee may have riches, honours, friends, and all outward things, and yet they are not pure blessings, because Gods blessings is not mingled with them.

Lastly, it is a life most capacious of comforts: 5yee may give all the faculties of the soule comfort. Every creature according as his life is, feeles more or lesse comfort. Plants as they feele no hurt, so they feele no sweetnesse: beasts that have a sensible soule, feele more evill and good: a man that lives a naturall p. 74life, not knowing the life of grace, is sensible of more good and evill, than sensible beasts; hee apprehends Heaven and Hell: but a man that lives the life of grace, is more capacious of comfort: here you may suffer your faculties to runne out to the utmost. If yee desire wealth or pleasures, your affections must not runne out, yee must hold them in; else they drawne you into perdition, & pierce you thorow with many sorrowes. If yee affect heavenly Treasures, if yee affect praise with God, yee may be as covetous of them as you will.

3Thirdly, let this move you to seeke this life of grace, because it is the most excellent thing of all others. All other things are subordinate to it; the utmost end is still most excellent: the end of warre is for peace, therefore peace is better than it; yee plow for harvest, therefore harvest is best: the end of all actions is for this life of grace. Why labour yee for foode, but to maintaine life? why live ye but to serve your soules? Prudence is a steward to this holy life: as the steward provides for the family, that the master bee not troubled with those meaner things; so prudence is a steward, that the soule may be occupied about things that are agreeable to it; that it may have its conversation in heaven, and with God. Pervert this order, it destroyes the creature. Beasts living the life of sence, it doth perfect p. 75them, for that is their utmost end: man having reason, living as a beast, destroyes himselfe, because that is not his end; hee that perfects himselfe as a beast, destroyes himselfe as a man: perfectio mentis est perfectio hōinis. Let this stirre us up, to live this life: it is the utmost end of all. To be Lawyers, Physitions, and other callings, helpe us in the living of this life, yet they are subordinate to it: drowne not your selves in subordinate things; if yee doe it, it is your destruction: therefore pitch on the principall.

Fourthly, that which is best in the end, (I 4take end now in an other sence) is to be chosen above all things else: that is well which ends well. In this life of grace, yee have this advantage which yee have no where else. Eccles. 7.4. The heart of the wise is in the house of mourning, that is, this life disposeth us to thinke of death the end of all, which to doe is wisedome. Deut. 32.29. O that they were wise, then would they consider their latter end. In other things the beginning is good, the end is bitter; but the actions of the life of grace are sweet, yee fare the better for them, the very remembrance of them is sweet, and the reward of them comes not long after: All other things are called perishing meates, Iohn 6.27. there is a parable in it: that is, they are as perishing meats, that are sweet in the palate, yet they passe away; but this indures unto p. 76eternall life, it continues. The worst thing in this life yee never repent of: as it is said of sorrow for sinnes; that it is sorrow never to be repented of: but the best things that yee doe in the other life, yee repent of. All other things that yee doe they may bee sweet for the present; yet as it is said of drunkennesse, Prov. 23.32. so may it bee said of them, that they bite like a Serpent, and sting like an Adder, though they seeme sweet. The strange woman is sweet: yet Prov. 5.4. her end is bitter as wormewood, sharpe as a two-edged sword; goods evill gotten are sweet for the present, yet their mouthes shall be filled with gravell, that got them. But on the other side, the end of all the actions of this life is good: as it is said of Iob, that his latter end was more than his beginning, Iob 42.12. Psal. 37.37. Marke the perfect man and behold the upright, for the end of that man is peace. If a man being to dye, and having ended his daies, should put all his honours, wealth, and pleasures into one ballance, and all his good workes, all his faithfull prayers, all the actions of the life of grace into another, he would find them to be best. The bad man doth as the Silkeworme doth, winding up himselfe into his ill workes, he perisheth; the other winding up himselfe in his gracious actions, enters into salvation.

5Fiftly, choose this life before all others, because God is pleased with it, it being like p. 77himselfe; as the creature is pleased with that which is like it. God is a Spirit, and will bee worshipped in Spirit and truth; hee is a living God, and doth delight in a living man: wee our selves delight not in dead men, no more doth God: therefore Rom. 12.1. we are exhorted to give up our soules and bodies a living sacrifice to God. God regards not dead bodies; bee yee living sacrifices, which is the act of your will, acting the duties of this life. This is called walking with God; which is to bee in his presence, to goe his way, and to maintaine communion with him: this is when as men doe, audire et reddere voces: when there is naturall delight: when as they are in presence one with another; and therefore walking with God, and pleasing of God, are used promiscuously for one and the same thing: For, Heb. 11.5. it is said of Enoch, that he walked with God, and Gen. 5.22. It is said, that he pleased God.

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

I answer,Answ. that it is great. God disposeth of all things in the world; is it not wisedome then to have him your friend? Gen. 28.9. Iacob being to take his journey, Isaack said unto him, God all-sufficient be with thee. God is all-sufficient; if yee have him, yee have all: In the creature there is no such thing, there is nothing but vanity in them, they are but as candles, as Starres to the Sunne. God is all-sufficient: p. 78all the happinesse of the creature, makes not men happy: All men seeke happinesse, yet they never finde it, without having God: All happinesse is in Gods favour; In outward happinesse you must have other compounded things: Christ rebuked thē that counted her happy in the creatures, saying; Blessed is the wombe that bare thee, and the Paps that gave thee sucke; No saith Christ, these will not make a man happy; but blessed are they which heare the word of God, and keepe it; having God yee have all things, God disposeth all things, and giveth the comfortable fruition of them. Yee may have all outward things and yet want comfort, Gods curse makes all miserable, though yee have all that the creature affords; therefore give your selves no rest, till yee have got this life, without which he delights not in you.

Adam losing Gods Image was not happy, because God was gone from him; yet hee had all the creatures which he had before. This life of grace brings us to that state, that Adam was in at first; this restors us to it; seeke not then your happinesse where it is not to be found. We all doe as the Prodigall did, we get our portion into our owne hands, Luke 15.13. to 20.Luke 15:13–20and goe from our Fathers house, and seeke for our happinesse elsewhere; but yee shall find at last, that all else is but huskes: thus the Saints have found it. This life of grace gives rest to the p. 79soule, all else in the creature is but vanity and vexation of spirit. Vanity is nothing else, but an insufficiency in the creature to give that content that wee looked for in it: as when we looke for water in an empty well, seeke for that in the creature that is not in it; wee see its vanity in the absence of the good wee looked for, and presence of the evill we looked not for. In God yee finde rest and tranquility, such a tranquility as in the Sea, when it is without waves; as is in the upper region of the ayre, where no tempests are. Looke on the lives of men, who are taken up with trifles when they are young, when they come to a riper age, greater things move them, when men are wiser, they feele the apprehension of higher things; when yee lift up your selves and keepe them on the wing, yee are freed from troubles and cares. Paul had a greater measure of this life than other men, his Epistles doe transcribere animam, transcribe as it were his soule, declare it, hee was full of constancy and comfort: the more constantly wee live this life, the greater gainers wee are.

Lastly, till yee live this life, yee have no 6assurance that yee are in the number of the elect. Repentance puts a new life into men; till yee finde this in you, yee know not whether God is yours, and yee know not whether God will worke it in you; This should make p. 80us tremble and feare, and never to leave till wee had it. This life is a fruite of election; we know not whether wee are in Iacobs or Esau his case, till we know we have it: make haste therefore to get it. It lies not in your power;Iohn 3.7.8.John 3:7John 3:8 The Spirit breatheth when and where it listeth; you may feare that God will not give it you, if you spend your life in vanity. Take one that neglects you all the time that hee is able to doe you service; if hee seekes unto you in his extremity for his owne ends, what answer doe you give him, but this: Seeing he hath neglected you when he was able to doe you service, you may justly refuse him now, he is able to doe you none? So if yee neglect God whilst yee are able for to serve him, and seeke to him in your extremity, take heed that yee receive not that answer from him, as the Israelites did in their extremity, Goe to your Idols, and let them helpe you: nay, he forbids Ieremiah to pray for them. Consider this, and make haste to live this life of grace; yee cannot get it of your selves, God must put it into you.

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

1The first meanes to get and maintaine this life, which is all one, (for that which begets it doth likewise nourish it) is knowledge: abound p. 81in knowledge, get much light; this life consists in light, when a man judgeth aright. The understanding enlightened is the primū vivens, the first living part: and therefore yee shall finde, that life and light are put one for the other, Ephese. 4.14. Stand up from the dead, and Christ shall give you light: and Ioh. 1.4. Christ was that light, and that light was the life of men, this life stands in inlightning the mind: adde to this light, yee adde to life. The reason why men are dead, is, because there is a darknesse in their soules, they see not the wayes of God: therefore they act not, they step not forwards, because they are in the darke: All shining is from light, as yee increase light, so ye increase life. Ephe. 4.18. it is said of the Gentiles, that they were strangers from the life of God, through the ignorance that is in them. The knowlege of God, brings men nearer to the life of God. Ephe. 4.24. holinesse is said to proceede from truth, the words are; put on the new man, which after God is created in righteousnesse and holinesse, which proceeds from truth.

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

To this I answer,Answ. that there is a double knowledge: First, there is a meere inlightening and informing knowledge: Secondly, p. 82there is an operative knowledge: yee may have enough of the first, and be never the neere: but it is the lest that helpes and gets this life: and this knowledge is the gift of the sanctifying Spirit, this is the operation of God: wee doe but informe and teach men, we cannot make them doe any thing: wee cannot make them practise. Gods teaching makes this knowledge operative; perswades every way, works every way. Secondly, there is a knowledge in the habit, and a knowledge in the act, which produceth actions: these are set downe obscurely. In the 2 Pet. 1.12.13▪ the Apostle there saith, that hee would not bee negligent to put them alwaies in remembrance of those things, though they knew them, and were established in the present truth: yea I thinke it meete as long as I am in this Tabernacle, to stirre you up by putting you in remembrance: Peter did not write unto them that they might know those things habitually; for so they knew them before; but that they might know them actively, and might presently act them: for that end he wrote. The first knowledge is as sparkes raked up in ashes, the other as sparkes blowne up: the first is as the sap in the roote; the later like the sap that fills the branches with leaves and fruit: the first is a generall knowledge gotten by contemplation; the last is a practicall and active knowledge, a knowledge to practise. The Scripture exhorts to do things y^t intend this knowledge. Deut. 4.1. & Deu. 6 the p. 83Israelites were exhorted to heare and know the statutes of the Lord, that they might doe them; to speake of Gods word and workes, which actes their knowledge, puts them in remembrance of Gods mercies, and stirres up their minds. Iosh. 1.8. he is commanded to reade the Law, and meditate in it day and night; not to know it, for at that time, there was little written; but hee was to reade it, that hee might doe it.

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

To this I answer;Answ. that this will not hinder them, but they shall bee done the better, as oyling of the wheeles makes them goe the better. Psal. 1.2. hee is said to bee blessed, that doth meditate in the Law of God day and night: Your knowledge being brought to action helpes you much; often hearing of the word, which puts you in remembrance, addes to your life, though it hinders you in other things. Those who have not the word to heare, live not under preaching Ministers, who will not be at the cost to get them, or live where they are not, are much to blame, and live not this life. Simon Magus sinned, in thinking that the holy Ghost might be bought with mony; doe not they also sinne, who doe lesse than hee? that will not give mony for to have the Gospel brought unto them. There is the like fault, p. 84when as men may have the word, and come not to it. If they come to it, though it addeth not to their knowledge, yet it helpeth their acting and life. Those who neglect the constant reading of the word, who are not constant in private prayer, those who neglect the speaking and talking of good things, they neglect this life. That Arabian proverbe, Shut up the five windowes, that the house may be full of light; will be of good use here: that is, the five senses being shut up, the fuller of light shall wee bee: the not stopping up of them, makes men ignorant, cares and businesses possessing mens minds, there is no roome left for better things. Let your minds be still plodding on that which may further you in grace and truth. It is ignorance that makes men, strangers from the life of God, Ephe. 4.18. and this is not an ignorance that proceedeth from want of knowledge, but from the badnesse of your hearts; hard hearts makes men ignorant: why doe men heare and yet are ignorant, but because their hearts are hardned? they regard not the word, and so they grow not in knowledge.

2The second meanes to get this life is to bee much in doing: be much in doing, in acting the duties of new obedience; the more yee are occupied the more yee live: else deadnesse doth possesse you: be still praying and meditating, those revive you: those are the coales p. 85that keepe the heart warme; this life like water is apt to grow cold.

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

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

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

I answer,Answ. that if yee are indisposed, the more need you had to be doing, else you are more unexcusable; the way to get heate is to bee acting: as motion doth bring life to a benummed member, so doth it to the soule: be awaked, be stirring, this will revive you againe, Christians hearts are awaked when as they themselves sleepe; if they stirre them up, there will be more life in them, Rom. 2.13. They beginning to languish, their medicine is to rise up and be doing. Gal. 5.16. Walke in the spirit; those who have the Spirit stand not still, as one that cannot stirre: this acting helpes the Spirit; first by inlarging and intending life. Secondly, by preventing that which increaseth death: the more wee walke in the wayes of life, the more we prevent the way that leades to the Chambers of death: Be doing, if not one thing yet another. In the steppings out of your callings, be doing, reading and praying; Conferring and talking of good things. p. 86the neglect of this is the cause why there are so many dwarfes in grace. Men content themselves with morning and evening duties, and it is well if they doe them; but doe you the actions of life more constantly and abundantly. It is the corruption of our nature that wee are not doing: life is maintained by the actions of life; habits are maintained by actions that are sutable to them; We live in the commandements by well doing, as the creature doth by food: Good actions maintaine life, it receives strength from well-doing: set your selves to pray, doe holy duties, still pray, doe more and more; the more yee doe, the more life increaseth.

3The third meanes to get this life is to get faith. Faith helpes this life; it is a life of faith, and it makes us to live this life by three wayes,

1First, it gives a reality to the priviledges of life: makes you see they are so indeed: therefore yee act, yee beleeve that God is such a God, that yee have such priviledges, that yee are heires of all things. If yee thinke that God is such a one as he is, in wisedome, power, and mercy, yee intend them and live the life of grace: If yee doubt and question with Atheists, if these bee dreames, then yee intend them not. He that beleeves saith, let me have God sure: the other saith, let me have that I touch and feele; but the imaginary things resting p. 87in faith and hope I care not for: the more yee beleeve these things, the more yee are occupied about them.

Secondly, faith drawes you on to action: 2this life is the acting of the duties of new obedience. Faith and a perswasion further other things: as if one be perswaded that such a thing will hurt him, it produceth an action of the will, abstinence: if a man bee perswaded that he shall dye without the Physition, hee sends for him. So in all other actions, perswasion is that which sets a man on worke. So in spirituall actions, if we are perswaded that such a sinne committed will not make our bodies sicke but our soules, wee will not doe it; if wee are perswaded our soules shall fare the better if we doe such a thing, this makes us to doe it: being perswaded we shall have a recompence of reward, it produceth action, and the more action the more life.

Thirdly, faith doth it by fitting us for Christ, 3from whom our life comes: 1 Ioh. 5.12. he that hath the Sonne hath life. First, the Sonne of God infuseth life into him to whom hee is conjoyned; the conjunction betwixt Christ and us is but relative: and betweene the king and the subject; when the subjects resolve to take such an one for their king, they are conjoyned to him; so when a woman resolves to take such a man for her husband, shee is conjoyned to him. The action of taking Christ, p. 88is to take him as a Lord, to serve him, as a Saviour, to have all comfort by him: hee that hath the Son in the relative union, shall have him in the reall union: the Sonne will quicken you, as the soule doth the body. A Chrian hath the life of the Sonne of God. Gal. 2.21. I live, yet not I, but Christ lives in me: all that I doe, Christ doth it in me: all that the body doth, the soule doth it: the body lives not, but the soule lives in it. After that manner Christ lives in us: not a good thought or affection, not any resolution or motion of the soule, but comes for Christ: being united to Christ by faith he lives in us. Ioh. 6.33. he that eates my flesh, and drinkes my blood shall live. As flesh gives life to the body, so the Sonne gives it to the soule: To eate the flesh of Christ, is to prize him, to desire and long after him, which is after the spirit of bondage, to eate him, is to take him, to come to him, to have him your God: In these stands the eating of Christ. First, in prising of him exceedingly; to part with any thing for him; to take his Crosse with all losses. Secondly, to eate him is to beleve him, to be yours and you his: this eating and drinking of the body and blood of Christ, expresseth our relative union with him, and then followes our reall union: the Spirit immediately gives this: he that doth the first, shall have the second.

Object.But how shall we doe to beleeve this?

p. 89I answer, yee see the old Adam communicated corruption to all his posterity, because they were borne of him; so these who are borne of the new Adam, that is, these who take him and beleeve in him, have grace communicated to them by him:1 Cor. 15, 45. to 50.1 Cor 15:45–50 this new birth makes you as capable of Christ, as the other doth of the first Adam: why then shall not the second Adam communicate grace as well as the other doth corruption? The philosophers were all deceived in this poynt, from whence corruption should come, but wee know that it came from Adam; and so doth grace come from Christ. Ioh. 1.16.17.John 1:16John 1:17To get this life, let us seeke it in him, let us beleeve more, let us be humbled more, repent more, and take Christ more: take him on any condition, prize him, set him at the highest rate, hold him fast. As in the actions of mariage, those who are to marry will not part upon any condition; they take one another for richer, for poorer, for better for worse: after this manner must wee take Christ, the more yee take Christ thus, the more yee have the Sonne, and so yee live more the life of grace. All grant that this life comes by the Spirit; and there is no way to get the Spirit but by the Sonne. Yee must first eate ere yee can be nourished; yee must fixe your eyes on his passion, as the wife doth fixe her eyes on her husband: yee must seeke this life from the Spirit ultimately, but yee must first have the p. 90Sonne, and then yee have life: He must have the Sonne that will have this life; hee must be ingraffed into Christ as the branches are into the roote: Iohn 15.1, 2, 3, 4.John 15:1John 15:2John 15:3John 15:4get Christ, and then this life shall abound in you.

4The fourth meanes to get and increase this life, is communion of Saints. The mouth of the righteous is a well spring of life, Prov. 10.20. they put life into those that have it not, and increase it in those in whom it is, Ephe. 4.24. their speeches minister grace to the hearers; they edifie them: hearing of the word of life, and talking of the fountaine of life, puts life into men. The health of the body doth not communicate it selfe to others; it is otherwise in the life of the soule; the life of it makes others to live more: as Iron sharpens Iron, so one holy man doth another. See it by the contrary. In evill men who are dead there is an aptnesse to dead others, their words are as continuall droppings to put out this life; their tongues are set on fire of hell, Iame. 2.6. The tongue of good men is a cole fetched from the Altar, they have fire within thē. When two lie together they keepe one another warme; there is action and redaction; this is powerfull meanes to get and increase this life. The tongue of the righteous if full of life, it is powerfull to make men live. Gal. 2.14. Paul speaking to Peter, saith, why compellest thou the Gentiles to live after the manner of the Iewes? p. 91he used not outward compulsion, his example and life was a compulsion. The company which wee keepe, compell us to doe as they doe: evill company they are the Divels snares, they doe as brambles keepe us in, and fetter us: the sutablenesse of evill companions drawes out our secret corruption: He that resolves to live this life, must resolve to withdraw himselfe from evill company, who are a strong temptation unto evill.

There is a difference betweene leading our selves into temptation, and being led into it: when you leade your selves into temptation, (as you do when as you rush into evill company) you are out of the pale of Gods protection: If yee touch pitch yee cannot but bee defiled with it, wherefore make your company good: this is an effectuall and powerfull meanes to beget this life in you,1 Sam. 10.10, 11, 12.1 Sam 10:101 Sam 10:111 Sam 10:12 Saul being among the Prophets, changeth his spirit, and became a Prophet: one that goeth fast, makes those that goe with him to mend their pace. Act. 11.23.33. it is said of Barnabas, being a good man and full of the holy Ghost, and of faith, that hee added much people unto the Lord. Which manner of speaking shewes that the speeches of those who are full of faith, helpe to breed faith: that if men be full of the Spirit, they quicken the Spirit. Evill company deads men: they are the trunkes through which the Divell speakes: and this deading is done in an insensible manner, p. 92and then most of all where it is least perceived. Evill company poysons men; a man turning his opinion which company can doe, is most of all poysoned, when as hee thinks that he hath least hurt.

5The last meanes to get and increase this life, is that which is mentioned in the text; and that is, the hearing of the voyce of the Sonne of God: this will beget and increase this life: that is, if when wee speake to your eares, he speake to your hearts, then yee live. Yee have two teachers, the one is he that speakes to you, the other is Christ. Heb. 8.11. They shall no more teach one another, for they shall all be taught of God. There are two sheapheards, the one is hee that feeds you,Heb. 13.20.Heb 13:20 the other is the great sheapheard of the sheepe: there are two great voyces, the one speaking outwardly to the eare, the other when as Christ speakes effectually to the heart.

When Christ speakes inwardly to the heart, then men live and not before. This is such a speech as Christ spake to Lazarus, Lazarus come forth, Ioh 11.43.44.John 11:43John 11:44and he came: his speaking puts life into us. Now what is this inward speaking of life to the heart? It is nothing else but to perswade fully, and every way to convince us, that it is best to take Christ, to set to an holy course, to leade a new life. There is a speaking that comes neare this life, and is not it: that is, when as men heare and understand p. 93the way, and apprehend the things of God, but practise them not. Here is a proximity to this life, yet it is not this life. Let a man come so neare as that he thinkes he acts it, yet he is dead if he act it not: when he acts it, then he is made a living man; and then hee thinkes and beleeves, that the wayes of sinne are evill, and that they are evill to him. When God doth convince us that such a thing is evill, and that it is evill to us, then wee live and not before. A man having a businesse to doe, if all bee done but one thing, this one thing crosseth all the rest; but that being done our businesse is brought to passe: so in this life, a man having many offers of grace which doe not fully perswade him, this is not enough, if Gods helpe bee absent: but when once hee speakes, he doth fully convince and perswade us, and makes us to continew. As Sathan hahaving leave, never gives over vexing man; so the Spirit keepes us in good things; where there is this life, there the Spirit dwels.

But after what manner is this effectuall perswasion done?Quest.

I answer,Answ. when as God gives an eare, and speakes a voyce for it to heare: he that hath an eare to heare saith Christ, let him heare. Matth. 11.15.Matt 11:15Wee then heare, when as there is a disposition wrought within us: when as we preach, there are many that have hard hearts and nothing p. 94for to soften them; therefore the words falls from them as raine from a stone: but if there be a man that God will chuse, he fits his heart, and so hee is perswaded. This is called the opening of the understanding, Luke. 24.45. hee opened their understanding, that they might understand the Scriptures: when wee speake to men, we sow as it were upon fallow ground which will beare no Corne unlesse God plow it. Those that saw the miracles of the Loaves, esteemed them not, because their hearts were hardned. Ephe. 4.18. They are alienated from the life of God, thorow the ignorance that is in them, because of the blindnesse of their hearts, that is, they are not sensible of sinne, and death, the word or the threatnings: when God takes away this hardnesse they are fit to harken; then comes light the beginning of life, which is the informing of the understanding, to judge righteous judgement. Those who have the life of Christ, if hee speakes, it quickens them. It is the inward voyce that quickens: seeke therefore to God earnestly, that Christ would speake to your hearts: yee heare and are not quickned, because he speakes not. And thus much for this second point: that all in Christ are in a state of life.

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

Doct. 3.That the voyce of the Sonne of God, is the onelyonly p. 95meanes to translate men from death to life. Men before are dead; Christ by his voyce makes them living men. This voyce is the onelyonly meanes, there is no voyce but this that is able for to do it: that's the scope of this Text. This proposition may bee resolved into two parts. First, nothing else is able. Secondly, this is able for to doe it. As it is said of faith, that it justifies, and nothing else but it can justify: so may it be said of this voyce, that nothing else can translate men from death to life, and this can doe it. To translate from death to life is nothing else but effectually to perswade and change the heart: now nothing else can thus perswade and alter the heart, but this voyce of the Sonne of God. God himselfe frames the heart; it is as a curious framed locke; none can picke it, but hee that knowes the turning of it. God onelyonly fits the perswasions and turnings: mens perswasions are as one that will unlocke a locke with a wrong key.Gen. 9.27.Gen 9:27 God onelyonly can perswade Iapheth to dwell in the Tents of Shem, I cannot doe it. Esay 57.19. I create the fruite of the lippes; that is, I make them to bring comfort. I create the fruite of the lippes for peace by my power. That this is so you may see by divers reasons.

First, that it is so, see it by this;Reasons of the point. we speaking to y^e quickest, often times they beleeve not, but the 1others do: the same sometimes beleeve, sometimes not. If man were the sole cause, the word p. 96would have the same effect at all times.

2Secondly, this is life, and God onelyonly gives life: it is as the breathing of life into a clod of earth. It requires an almighty power to worke this in those that beleeve, Eph. 1.19.20. The same power that raised up Christ from the dead, raysed us up: it is an almighty action to give this life.

3Thirdly, if it were not proper to Christ and his voyce to translate men from death to life, hee should lose his chiefest soveraignty: hee quickens whom hee will: he hath compassion on whom hee will have compassion ▪ Ioh. 5.21. Rom. 9.15.John 5:21Rom 9:15If men could translate men from death to life, then it would not be proper to God to doe it.

Lastly, as nothing else can doe it, so the voyce of the Sonne of God is able for to doe it. At the first creation all was made by the voyce of God;Gen. 1.3.Gen 1:3 hee saith, Let there be light, and there was light: let him say to any man follow mee, and he doth it. Matth. 9.9. hee saith to the Publican sitting at the receipt of Custome, follow me; and hee left all, and rose up and followed him. Christ speaking to his eare and heart, made him to follow him; his speech was like the speech of Elias to Elisha, 1 King. 19:19.20.1 Kgs 19:191 Kgs 19:20hee followed him and could not chuse but doe it: Christ speaking wee cannot but follow him.

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

I answer,Ans. it is nothing else but an inward p. 97worke of the Spirit, by which hee perswades men effectually to turne from darknesse to light, and from the power of Sathan to God. It must be understood of the effectuall working of the Spirit, because who ever doth heare it lives: this voyce reneweth and changeth men, translating them from death to life. Now this effectuall speaking consists in two things. First, in propounding the object, the truth to the heart. Secondly, in the perswasion of the truth.

First, the Gospel must be laid open to the 1heart, all things necessary to salvation must be manifested to it▪ then there must be light in the heart to apprehend these reasons which are propounded. The Scripture propounds things by authority: Then the holy Ghost doth kindle light, to apprehend them which another doth not. Marke how Moyses beginning his booke saith,Gen. 1.1.Gen 1:1 that in the beginning it was thus, and thus God did; he doth not perswade them by arguments to beleeve it: so Iohn begins his Gospel without perswasions, In the beginning was the word, Ioh. 1.1.John 1:1&c. so the Apostles commission was, Goe and preach that Christ is Come; he that beleeved shall be saved, Mark. 16.15.16.Mark 16:15Mark 16:16he that beleeves not, shall be damned: The word of it selfe is sufficient authority: when the Gospel it selfe is thus propounded, then the holy Ghost kindles light. And therefore this life begins when as the Gospel is propounded, p. 98and light kindled; then this life is wrought. Now there are three degrees of working this light by the Spirit.

1First, there is a stirring up of men, to attend to the voyce of Christ: many there are that heare, yet attend not. Act. 16.14. The holy Ghost opened the heart of Lydia, to attend unto Pauls preaching. We sow on fallow ground till the Spirit opens the heart to attend to the things that are spoken.

2The second worke of the Spirit is to convince and perswade effectually and fully. Ioh. 16.8. The Spirit shall convince the world of sinne: that it, it shall convince and perswade thorowly: none can doe this but the Spirit. It doth also farther perswade men, that it is good for them to bee convinced, and this is when the knowledge is full; when as all the corners of the heart are answered, and the minde resolves to practice: Hypocrites and civill men are perswaded, yet not fully; therefore they never practise; if that one objection of the heart bee unanswered, yee never came to practise.

3The last worke of the Spirit is to keepe this voyce on the heart, that it vanish not. Iames 1.21. The ingrafted word is that which is made able to save our soules, and none else. Men may attend for a flash, but the Spirit must ingraft the Word into the heart; which as a sprig ingrafted, growes bigger and bigger, p. 99and hath fruit from the sap: other men having truthes not fastned on them, they grow weaker and weaker.

To understand fully what this voyce of the Sonne of God is; yee must know that there is a double voyce. First, an outward voyce of the word which all heare. Secondly, an inward voyce of the Spirit. This I collect out of Esay 6.9. Goe to that people and tell them, heare yee indeed but not understand; see yee indeed, but not perceive, that is, they shall have an outward hearing, an outward knowledge, but not an inward. There is a common knowledge which all these have, who live in the Church: and there is a knowledge that is onelyonly proper to the Saints which saves them. The differences twixt these two knowledges; that of hypocrites, of them in sixth of the Hebrewes; twixt common knowledge, and effectuall knowledge that is wrought in the hearts of the elect, are these.

First, common knowledge is confused and generall; this is distinct, inward and particular: 1that is, the voyce of the Sonne of God, speaking in the Ministry to all, may breed a knowledge of truths in men; yet they apply them not to their hearts, and the turnings of them, Heb. 4.11. The Word is sharper than a two edged Sword, discerning the thoughts and intentions of the heart, piercing even to the deviding asunder the soule and spirit, and of joynts and marrow: p. 100that is, that word of God that is lively indeed; that voyce of God that is effectuall to salvation, it is sharpe, it strikes not in generall, but enters the inward parts. A staffe cannot enter the flesh, it may bruise it; but the voyce of Christ enters like a two edged Sword, discerneth twixt morrall vertues, and supernaturall things wrought by the Spirit; it distinguisheth exactly twixt the rectitude and obliquity of mens hearts: this is proper onelyonly 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 onelyonly makes you know things thus particularly. So in other things yee know not till you know particulars. Aristotle saith, a man is not a Physition, that knowes things in generall, in the grosse, but hee that knowes them in particular. This is not to be a Physition, to know that such dry meates are good for a moyst stomacke, unlesse he also know dry meates and the Symptomes of a moyst stomacke: so it is in the knowledge of the Word. To know what regeneration is, is not enough, except yee know the parts, the kinds and signes of it. To know that none are translated from death to life, that love not the brethren, is not enough, except yee know the p. 101brethren and love them. To know, that hee that is in Christ hath crucified the flesh, Gen. 5.24.Gen 5:24with the affections and lusts of it, is nothing, except yee know that yee your selves have crucified it. This particular knowledge is it that makes manifest to a man the secrets of his owne heart, 1 Cor. 14.25. that is, the voyce of the Sonne of God, discerneth the secrets of the heart, to know things particularly that are in it.Ioh. 10.…John 10 The sheepe distinguish the voyce of the sheapheard, from the voyce of a stranger: when men come to heare, they heare the voyce and distinguish not the sound, because they want this particular knowledge.

Secondly, this hearing of the voyce of the 2Sonne of God workes a quicke sence, in the hearts of those that heare it, that the outward voyce doth not: and this followes the former. Let knowledge be particular, it workes quicke sence. Heb. 4.11. it is called lively in operation: now life consists in quicknesse, and motion; the voyce of Christ speaking effectually breeds quicknesse. Sola individua agunt et sentiunt, A knife in generall cuts nothing, the particular knife cuts. To know in generall you are sinners, have corrupt natures, offend in many things, workes nothing; it is the reflection on the particular lives that workes, this makes men tremble. Act. 2. Peter having told the Iewes that they had crucified Christ, that pricked them at the heart. As of sinnes▪ so is it p. 102of comforts, particular comforts worke. If one can say, I am thus and thus, then comfort followes: so particular threatnings make men sensible.Gen. 3.Gen 3 When God said to Adam, Hast thou not eaten of the tree whereof I said thou shouldest not eate? this made him feare. The word doth breed a quicke sence: they who have not this true voyce sounding to them, Esay 6.9. in hearing they doe not heare, and seeing they doe not see; their hearts are fat, their eares heavy, and their eyes shut. Rom. 11.8. God hath given them the spirit of slumber; that is, when as men heare this voyce in a common manner, they are as a man in a slumber: it stirres them not: their hearts are fat; that is, they are sencelesse: for fat is without sence. The property of them that heare in an ineffectuall manner is this; they have a spirit of slumber, they are as one hearing a tale, when as his mind is other where. If the things propounded were naturall, they would heare them well enough; but they are spirituall, therefore they are dull of hearing them.

3Thirdly, which followeth the second, those that heare the voyce of the Sonne of God, have experimentall knowledge, the other is but speculative. 1. Cor. 2.6.9. Wee preach wisedome to those that are perfect: such wisedome, as eye hath not seene, eare hath not heard, neither hath it entred into the heart of man; but God reveileth it to us by his Spirit: that is, the cheefest p. 103in knowledge, have not seene with their eyes, or heard with their eares; but those that heare the voyce of the Sonne of God, have an experimental knowledge which others have not. This experimentall & saving knowledge hath triall 1 Ioh. 2.13. I write unto you fathers, because you have knowne him that was from the beginning: expound this with the 33. of Ezekiell, 33. When this commeth to passe, then shall yee know that a Prophet hath beene amongst you: that is, when I shall doe this, they shall know experimentally that there was a Prophet amongst them. 1 Ioh. 5.49. wee know that we are of God; that is, wee know it experimentally; they can say of this, as it is said in the 1 of Ioh. 1.1. That which we have heard, that which we have seene with our eyes, that which wee have looked upon, and our hands have handled of the words of life, declare we unto you. David takes it as peculiar to himselfe, Psal. 9.10. They that know thy name will trust in thee, for thou Lord hast not forsaken them that seeke thee: that is, they that experimentally know thee will trust in thee, for thou never faylest them that trust thee: they know it by experience. 1 Pet. 2.3. Desire the sincere milke of the word that you may grow thereby, if yee have tasted that the Lord is gracious. We find in the Saints a longing after God; they desire him, which others doe not: thus did David: moreover they have assurance of salvation, which others have not; and this assurance p. 104comes from hence: optima demonstratio est a sensibus; the best demonstration is from sence; as he that feeles the fire hot knowes it best; tasting breeds longing; assurance from experience breeds certainty.

4Fourthly, effectuall knowledge that is bred by the voyce of the Sonne of God, makes men approve and justifie the wayes of God, makes them to relish them: this followes the other; when men have tryed them they approve them, Ioh. 6.63. The Spirit quickens, the word profiteth nothing; the words then that I speake, they are Spirit and life. Christ having spoken, that his body was meate indeed; many were offended at it: then hee said, The Spirit doth quicken, that is, yee accept not my words, because yee have not the Spirit, yee have but flesh, that is a common knowledge; my words are spirituall, and you are carnall, therefore they doe not relish you. These words are otherwise interpreted by some: that is, these materials profit nothing without the Spirit; but the other is undoubtedly the meaning, for so it is through the Scripture: the Spirit profits, that is, saving knowledge wrought by the Spirit: men not having it, doe not approve it. It cannot be otherwise; where the voyce of Christ doth sound effectually, there they justifie this: Wisedome is justified of her children, Luk. 7.35. Rom. 10.15. How beautifull are the feete of them that preach the Gospel of p. 105peace? that is, they see such beauty in the wayes of God, that they are beautifull to them, they are vile to others. The Scripture often toucheth this, that when as there is but a common knowledge, men relish not the word, Rom. 8. they tast not the word: the spirituall part of the word crossing them, is bitter to them. 2 Cor. 2.15. The word is compared to a sweet savour; to many it is not so, to some it is the savour of death to death: it is a savour diffused through the house, they abhorre it, and being guilty of death it leades them to death: In others it is the savour of life; that is, they smell a sweetnesse in it, it brings them to life, to heaven; the word being powerfully taught, there comes a savour: some smell sweetnesse in it, others otherwise. Luk. 2.35. When Christ shall come, the hearts of many shall be opened, to approve or disapprove him: therefore he is the fall and rising of many: so when he came, some said he was a good man, others that he was a divell: some said that the Apostles were good, some that they were bad: See how yee approve the word in its selfe, and as it is expressed in mens lives.

Fiftly, if it bee a right knowledge, it 5breeds holy affections; the other doth not: this followes the other. If men justifie the Word, then they affect it. Its a generall rule, that all full perswasions draw on affections: let it bee but a perswasion in habit, it stirres as p. 106the habit is. 1 Thes. 1.6. My word was to you not in word but in power, because it did worke in you joy in the holy Ghost. Ier. 23.29. comparing the word of true and false Prophets together; My word is as fire, saith God, and as the hammer that breaketh the stone: it is the powerfull word of it stirres your affections. Luke the last, Christ speaking to the Disciples that went with him to Emmaus, their hearts burned within them: they were full of holy affections. Consider if yee have those holy affections. Holy affections in the Scripture are ascribed to this knowledge: every where, where men heare, they know aright, Psal. 112.1. Blessed is the man that feareth the Lord, that delighteth greatly in his commandements, Psal. 1.2. Blessed are they that delight in the Law of the Lord: See whether there be holy affections in you: Felix did tremble at the Word; so the second ground received the Word with joy, but not with holy joy.

Object.But how shall we distinguish them?

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

6Sixtly, that knowledge which is lively brings forth action; it is powerfull in mens actions, it is active and mighty in operation. Heb. 4. It workes in mens hearts and lives mightily, to overcome all contraries, Esa. 6.10. Make the heart of this people fat, make their p. 107eares heavy, and shut their eyes, least they see with their eyes, and heare with their eares, and understand with their hearts, and convert, and bee healed; that is, Let them have such a common knowledge as civill men and hypocrites have, and no more; least seeing aright, they understand with their hearts and be converted, and they bee healed. Seeing with their eyes, is meant seeing with this knowledge, which if they see with, their hearts will bee wrought on: their hearts being wrought on, they are converted, then they are healed. This followes on the other. Let the affections be stirred, they are the immediate principles of action; what one aff…cts hee doth; these are tyed all on one string: flashy affections, flashy actions. Ioh. 6.45. They shall all bee taught of God,; every man therefore that hath heard and learned of the Father, commeth to mee: that is, every one that heareth this true voyce of the Sonne of God, comes to mee, that is, they breed actions whereby they come to me. See if your knowledge bee operative. Iam. 1.22. distinguishing of hearers, he saith, Be not hearers but doers; if yee finde not this change, Christ hath not spoken to you.

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

To this I answer,Answ. that as their actions are weake and faint, so their knowledge is weake p. 108Heb. 12.5. they often forget and must bee put in mind. 2 Pet. 1.13 they must be stirred up by putting them in remembrance of those things which they have forgotten. Secondly, this faile is from some doubt within, from some shaking: when as you see a defect in actions, or affections, it is because you want this convincing knowledge. The way to stirre up affection and action, is the Word, which increaseth this operative knowledge.

If it be so, that the voyce of the Sonne of God is the onelyonly meanes to translate men from death to life,Vse 1. let us examine our selves, whether wee have heard the voyce of the Sonne of God, or no? If we have not, then let us know our cases, and be humbled: they that have not heard it are dead. Consider it is your distinct knowledge, not a knowledge in grosse or generall, that inlivens you. Know ye the passages and working of regeneration and repentance? find yee the Word as fire, and as a hammer? the Word is in its nature, and will be found so of them that receive it aright. Have yee an experimentall knowledge? approve yee Gods Image, his waies in the Word, or in the lives of the Saints? doe yee justifie wisedome? are your hearts opened At the hearing of the Word? doe yee like it? At Christs comming many hearts were opened, because then his Word came, and it opened many mens hearts, shewed them what p. 109they were. How doe yee affect the Word, and Image of God in the lives of the Saints? how doe yee finde holy affections in them? blessednesse goeth alwayes with them. Affections are alwayes a signe of this, have yee received the Word with them? have yee sorrowed for your sinnes? doe you delight in God? this will beget holy affections which will last; afflictions put them not out, holy joy is not damped with afflictions, carnall joy is. What are your lives and actions? If yee seeing others holy, ye cannot doe as they doe, this voyce hath not spoken to you. All that heare Christs voyce will come and be doing. Iam. 1.22, if doing, be joyned with hearing, if yee are doers as well as hearers, this voyce hath spoken to you; if your practise bee not joyned, yee are deceived. If yee finde upon examination that yee have not done it: remember that Christs sheepe heare his voyce; Iohn 10.3.4.John 10:3John 10:4yee may therefore feare yee be lost sheepe if yee heare it not. Hee that hath an eare heares the Gospel; If it be hidden, 2 Cor. 4.3.4.2 Cor 4:32 Cor 4:4it is hidden to those that perish: where men live in ignorance and heare not, God regards not it so much:Act. 17.30.Acts 17:30 thats not the time of triall: have ye the Word as wheate with chaffe, it trieth not; but the Word comming with authority, and not as the Scribes; when Christs voyce sounds in the Word, see how yee are affected: if yee heare not ye are dead. Cant. 2. Christs comming is compared to a Spring p. 110time, wherein the flowers appeare on the earth, and the birds begin to sing, and the trees put out their greene fruite: that is, when Christ makes himselfe knowne, it is Spring time: doe you spring when the Word comes, when the messages of salvation are made knowne unto you? if not, yee are dead. Our end in speaking this is not to trouble you, but to bring you to salvation. I will therefore shew you what keepes men off from hearing Christs voyce, that knowing the impediments yee may remove them. The impediments are seven.

1The first, is selfe-wisedome; this is a great impediment from hearing the voyce of the Sonne of God: selfe-conceitednesse hinders men much, because it breeds a despising of the wayes of God. 1 Cor. 2.4. The naturall man receiveth not the things of the Spirit of God, for they are foolishnesse with him: therefore 1 Cor. 3.18. if any man seeme to be wise in the world, let him become a foole that he may be wise: that is, let him lay aside that wisedome which begetteth pride in our hearts. Michals disposition is in every one of us more or lesse, shee despised David: so men chalke out a way to themselves, in which they will goe, they will seeke their owne wayes, and will not be subiect to the Law of God. Rom. 8.7. The carnall mind is enmity with God, for it is not subject to the Law of God, neyther indeed can it be. 2 Cor. p. 11110.5. speaking of imaginations, saith, that men with them build up themselves against God, and will not alter their courses.The greatest opposition is in mens minds: take a man that hath a true opinion, it is easy to remove his lusts, but false iudgements are as bulwarkes against Gods wisedome. Men will doe thus and thus because they thinke their state is good. The Scribes and Pharisees came not to Christ, Luk. 15.1. but Publicans and sinners came: so it is with men now, doe wee lay open their sinnes unto them, yet they will not be perswaded: men will bee righteous of themselves, and will not bee perswaded that Christ must bee made unto them righteousnesse, and redemption, and wisedome. This opinion of our selves is a great impediment, this contemnes the way of God, and fashions out our owne wayes; this contenting of our selves with our present estate makes men erre: therefore Psal. 119.21. Cursed are the proud that are alwayes erring from thy Law: Sel…e conceite makes men erre,

The second impediment is custome: men 2have beene used to such wayes, and will not alter them. Ioh 4.12. the woman of Samaria was much held off with this argument. Christ comming to teach her the doctrine of salvation; Art thou greater, said shee, than our father Iacob that gave us this Well? This opinion that our fathers have gone this way, and it is transmitted p. 112to us, hinders men much; men cannot indure newnesse. Lot is taxed for this by the Sodomites, Gen. 19.9. This fellow came in to sojorne here, and will he now be a Iudge? so Act. 17. Paul preaching at Athens, the Athenians asked, What new doctrine is this that thou preachest? men being accustomed to a way, it winns their opinion; men having once judged, are loth to iudge againe: custome winns their affection. Change is troublesome: men having gone long in a course they will still plod on in the same tract. Custome of our fathers, or country or place where wee are, our owne custome makes us loath to forsake it.

3Thirdly, Similitude is a great hinderance. Exod. 7.22. Pharaohs heart was hardned because the Magicians did the same miracles, that Moyses and Aaron did; So similitude hinders men from imbracing the wayes of Christ, and God. Men seeing Papists austerity like our mortification, their sufferings like true martyrdome, they are perswaded of their wayes, as we are of ours: so for civility, when as men see it so like religion, as a sparke is like the fire, they imbrace it: All deceit is from similitude, false wares having the same dye that true hath, deceive the buiers: so falling starres are like other starres. When wee see some men that professe religion to be false hearted, we thinke all are so: wherefore Phil. 1.10. The Apostles prayes, that they might abound in all p. 113knowledge and judgement to discerne of things that differ: this proximity makes us deceived.

Fourthly, false experiments hinder us much; 4some experiments of the workes of God, that should draw us nearer to him, if wee make false use of them, make us farther from him; As if God afflict and restore againe, or keepe us from affliction, our hearts are hardened. Exod. 8.15. when as the Froggs were removed, Pharoah his heart was hardned: rest made him harden his heart: so many times it makes men slight the word, and afflictions which God layes on them. We may see this in Souldiers and Mariners; none more ready to contemne dangers than they, because they have often escaped; they delude the workes of God that should draw them to salvation. Rootes will make the weeds grow againe, not being taken heed of: The long suffering of God should draw us to repentance, but it doth not so: 2 Pet. 3.3. In the last time shall come mockers, walking after their owne lusts, and saying, where is the promise of his comming? for all things continue as they were from the beginning of the creation; that is, men shall feele nothing, apprehend nothing; judgements being beleeved they second the Word, being eluded, they hinder us and it.

The fift impediment is ignorance; men 5know not the wayes of God, therefore they doe not imbrace them. Ioh. 4.10. If thou hadst p. 114knowne the gift of God, and who it is that speaketh to thee, thou wouldest have asked of him. There is enough in religion to make men love it, if they knew it: there is vertue in it, there is beauty and profit in it. Esa. 57. There is a peace in it; all the wayes of it are wayes of pleasantnesse: there is honour in it; old age is honourable with righteousnesse. But mens hearts are full of darkenesse; they see not, neyther doe they understand it. 2 Pet. 2.12. They speake evill of the things they know not; Its true they know the things, foreign, they know them not experimentally and really, and that deceives them, 1 Cor. 8.2. If any man thinke hee knoweth any thing, he knoweth nothing yet as he ought to know. One may know all things, and yet know nothing, as he should: Ignorance deceives many, it makes them to measure religion by a false rule, and common opinion. Acts 24.14. it is called heresy; when yee iudge of it by externall shewes, all basenesse is outwardly in religion, it is like a costly thing covered with straw: Christ was hid under a Carpenters Sonne; preaching under the name of foolishnesse: so our ignorance in attributing things to false causes keepes us off. If the Gospel be hid, it is hidden to those that perish; there is a double ignorance; privative, and positive; that is it, by which the God of this world blinds men, breeding a false perswasion of good, and a good perswasion of evill.

p. 115The sixt impediment is in-consideration: men doe not consider the things they might know: if men would deduce one thing from another, and doe that they know, they might be brought to God. Deut. 29.2.3. yee have seene, saith Moyses, all that the Lord did before your eyes, in the Land of Egypt, upon Pharoah and his servants; yee have seene those great signes and miracles which he did, yet the Lord hath not given you an heart to perceive, and eyes to see, and eares to heare untill this day: that is, yee have not profited because yee have not considered. We thinke if that we had lived then, wee had beleeved, yet we see how few of them did beleeve: we beleeve the Scriptures, yet what inconsequency is there in mens lives, because wee doe not consider things. Consideration helpes to perfect mens actions; it is a circular line; one part helpes the other. If we looke backe and examine our actions, it helpes; want of it hinders. What is repentance, but consideration? Ier. 8.6. No man repented him of his wickednesse, saying, what have I done? want of this keepes men from salvation. 2 Chron. 6.37. If they bethinke themselves in the Land whither they are carried away, and turne and pray unto me, in their captivity, saying, We have sinned, we have done amisse, and dealt wickedly; then I will heare. So Ier. 8.6. God harkned whether any would say, What have I done? men goe on and consider not. Hosea 4.11. p. 116Whoredome, and new wine, steale away their hearts; that is, it makes them not to consider. Mark. 6.52. They considered not the loaves, therefore their hearts were hardned: they were fearefull in the ship, because they considered not the miracle of the loaves.

7The seventh impediment, is a certaine stifnesse and obfirmation of minde, whereby a man is setled to continue in such a course that is pleasant to him, and all that crosse him in it are enemies to him. Rom. 8. the flesh is not subject to the Spirit, it crosseth it: one reckons not a man his enemy unlesse hee crosse him. It must be so; every creature as long as it hath a being, opposeth that which is contrary to it: so every man that delights himselfe in such or such a lust, will not be circumcised, cleansed and washed from it, he will not have Christ reigne over him; he will have his elbow roome. Those men that are not translated from death to life, they count the wayes of God eyther vanity or folly, and will not submit unto them, nor yet heare Christ voyce.

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

First, to heare profitably, that the voyce of the Sonne of God be not a common voyce, but peculiar, take that rule which is set downe, Luk. 8.18. Take heed how you heare. Christ gave that admonition to his hearers, and I p. 117give it to you: looke to your selves, take heed how yee come to heare the Word; doe it diligently: the reason of this is added in the same verse: for unto him that hath shall be given, & from him that hath not, shall be taken away even that which he seemed to have: that is, if yee heare and get a little knowledge, yee shall have more: he that yeeldeth some fruits, shall bring forth more: hee that doth some things, shall doe more, God will blesse you. But from him that hath not, shall bee taken even that which he seemed to have: that is, your hearts shall be hardned, and that common knowledge which you have shall be taken away. Ioh. 15.2. Every branch that beareth not fruite God cuts downe. God lookes into a Congregation to see who doth make conscience of hearing; those that doe, he purgeth; but those that profit not, he curseth: he takes not away their lives, but their graces, makes them wither in the inward man, and so he comes to death. Luk. 19. he that had ten Talents, he that had most, had more given him: To practise a little is the way to get more. The Talent is taken from him, who did not use it, and given to him, that had most Talents. There are two rewards for him that useth the Talent well. First, hee shall have more. Secondly, he shall be ruler over ten Cities; he shall have comfort here, and hereafter: he shall have more comfort and grace. See how he dealt with Nathaniel, p. 118Iohn 1.50. Because he confessed Christ to be the Sonne of God, and beleeved because Christ saw him under the Fig-tree, which was but a small thing; Christ tels him that he shall see greater things than these. Ioh. 7.17. If any man will doe his will, he shall know of the doctrine whether it be of God: that is, if yee practise according to your knowledge, you shall know more, it shall be confirmed to you. Let men know and not practice, then Rom. 1.21.21. Because when they knew God, they glorifie him not as God, neyther are thankfull, therefore God gives them up to uncleannesse, thorow the lusts of their owne hearts, to dishonour their owne bodies betweene themselves, and to worship Idols; as he dealt with the Gentiles. So in the 2 Thessa. 2.9. Because they received not the love of the truth; because they heard much, and did not imbrace it, God gave them up to strong delusions to beleeve lyes. See it by experience: when as men play with their knowledge, God gives them up to heresies. The Spirit of God will not strive long with them. God hath commanded us, not to cast Pearles before Swine; and will hee himselfe doe it? Consider what yee doe in every doctrine of salvation, that is preached to you; yee eyther relish it, or not; yee obey it, or disobey it; yee taste it, or disrelish it: If yee taste it not, it is a savour of death unto death; that is, it brings death and leads to hell: if yee savour it aright, it brings to heaven. There is no true doctrine, p. 119but the not obeying of it bringeth something to your damnation. When the savour of Christs knowledge is made manifest, nor receiving it, yee reject it, and it brings a curse. Heb. 6.7.8. The earth which drinketh in the raine which commeth oft upon it, and brings forth hearbes meete for him by whom it is dressed, receiveth a blesssing of God; but that which bringeth forth thornes and briers is rejected, and is nigh unto cursing, whose end is to be burned: that is, the word is as raine, it makes hearbs and weeds to grow: if hearbs grow, God doth prosper it more: if it fals upon rockes it withers more and more; God doth curse it. It is not in the knowledge of divinity as in other sciences: in them yee may neglect a yeare or two, and get it againe; but it is not so in this; yee will not be able to returne againe, yee are neare a curse, yee cannot redeeme it. See what followes in the neglecting of the Word, in the 2 Chron. 36.15.16. God sent his messengers rising up early, &c. because he had compassion on his people, and on his dwelling place. But they mocked the messengers of God, and despised his Word, and misused his Prophets, untill the wrath of the Lord rose up against his people, till there was no remedy. Grace may stand with infirmities before they are revealed, but being reveiled the light discerneth them. If men refuse, God indures it not. Act. 17.30. The times of that ignorance God regarded not, but now take heed, the p. 120Gospel being reveiled; God will beare no longer. Before Iohn Baptist came, the Axe was not laid to the roote of the tree; but as soone as he came, it was; because then the Gospel was made knowne; he revealed the truth. When the truth is once revealed, if men doe not then receive it, God indures it not. Heb. 3.13. To day if yee will heare my voyce, harden not your hearts. God will not stay longer than this day. There is a day, (when it is we cannot prescribe) after which God will not offer grace: but commonly we see that men being of the age of discretion, & having the way shewed, if they neglect it then, they cōmonly perish. God hath a secret time, The Iewes had their day; but because they accounted themselves unworthy of everlasting life, Paul did turne from them to the Gentiles, Act. 13.46. Saul had his day, hee had common gifts and profited not, therefore God forsooke him. So Israel had their day, but when they neglected it, God bids Ieremiah not to pray for them. Consider what you have heard of the Sacrament, that yee may not absent your selves from it, in the places wherein you are, without weighty affaires, which will excuse you before God: so for the Sabbath; you know it should bee kept; because it is holy; and if it be holy I would aske you this question; whether it bee holy in whole, or in part? If all of it be holy, it is not arbitrary, it must be sequestred from p. 121common uses. The vessels of the Sanctuary are said to be holy, because they were not used but about holy things: so the Temple is holy, because it is a place set apart for Gods service: so time is holy, when it is bestowed on holy things, holy thoughts, holy duties; consider that it is holy, and that every part thereof is holy; and then deny if you can, that it is not to be sanctified. Some men spend their time in idlenesse and gaming; most in drunkennesse and disorder, and not as they should. Yee have heard of mortification; yee have heard the doctrine of changing from death to life; apply them, and take heed how you heare; yee that heard it negligently shall grow worse and worse.

The second meanes to heare profitably, is 2that which is set downe in the 1 Thess. 2.13. that is, to receive the Word, not as the word of man; but as the Word of God. This makes the word of Christ effectuall, to heare it as the Word of God: that is, consider whose word it is. Consider the ground of it, that it proceeds from God who is present, God is there and we speake in his stead: God spake to the Israelits in Mount Sinay, and would have continued for any thing we know, yet the people desired that Moyses should speake unto them. Wee beseech you in the stead of Christ, to be reconciled unto God. This is of much moment, to heare it as Gods Word: morrall truths may build p. 122you up in morrall vertues, and may be profitable to that purpose; but they will not breed spirituall life; that the Word onelyonly doth, being received as the Word of God. Iohn 6.65. when as Christ demanded of the twelve, whether they also would goe away? Peter made this answer; Lord, whither shall we goe? thou hast the words of eternall life. A man is not a living man, but by conjunction betwixt God and the soule: God is to the soule, as the soule is to the body, he puts life into it, and is conjoyned to it by his word when it is thus received.

The Word comming as from God, wee doe that which is commanded us, because God will have us doe it: and then wee doe it simply and sincerely, so that God accepts it; Wee receive it as the word of God, it breeds life within us: when we receive it with faith, with full Assurance, then it comes from God, then it comes in power and in the holy Ghost, and makes us become followers of Christ, 1 Thess. 1.5. when we receive the Word of God, it workes effectually in us. 1 Thess. 2.13. when we receive it as from God with full assurance, it begetteth life in us. To live is to have sence and motion, to be acting: the receiving of the word with full assurance, makes us active; the beleeving of it sets men on worke 2 Chron. 25.5.6. 10. When as Amasiah beleeved that God would not be with him unlesse hee sent p. 123away the Israelites, then he sent them away and not before. Caleb and Iosuah did beleeve, therefore they followed God constantly. Abraham offered up his sonne Isaack, because he beleeved God, that he could give him another sonne, or raise him out of ashes againe. Let a man be perswaded that such a thing will hurt him, or that such a thing will doe him good, he doth the one and leaves the other. Receive therefore the Word with full assurance, consider what is delivered, if it be the Word or no; consider that it which yee heare, is eyther the Word or not the Word, it belongs to me or not. Men take things overly, and are not rooted and grounded in faith, and that makes them heare unprofitably. See then if your particular actions agree with the Word, so yee shall be rooted in faith; this makes the Word a Word of life.

The third rule and meanes to heare with 3profit, is that which is set downe of the fourth ground, in the parable of the seed in the eight of Luke, the 15. verse, that is, to receive the Word with honest and good hearts; having heard the Word to keepe it, and to bring forth fruite with patience. Heare the Word with honest hearts; this is done when as a man is resolved to practise whatsoever God will reveale; when he hath no reservations or exceptions to himselfe; when hee is resolved to practise what he heares with an humble heart: being p. 124humbled wee will doe this, and not before. The fourth ground was humbled; men will not heare this because they are proud: now pride is an evill disposition in the creature, whereby it exalts its selfe above its measure: There is this fault in men, they will picke and chuse in the wayes of God. The last ground will onelyonly part with all for Christ. Act. 9. When as Paul was humbled, hee then cried out, Lord what wilt thou have me to doe? I will doe or suffer any thing for thee, and he was as good as his word. So Act. 2.32. the Iewes being humbled cried out, Men and brethren what shall wee doe? wee will doe any thing to bee saved. So Act. 16.30. The jaylor being humbled, demanded of Paul what he should doe to be saved; when as a man is thus disposed, God will teach him, Psal. 25. God teacheth the humble his wayes: man himselfe will doe so; if he see one willing to learne, he will teach him: The secrets of the Lord are revealed to those that feare fear… him; to those that stand in awe of him, and dare doe nothing against him: hee reveales his peculiar truths in a peculiar manner to men, those things that are effectuall to their salvation: bring therefore humble hearts, ready to obey.

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

I answer,Answ. that yee may be deceived as they in the fift of Deut. they said they would obey, p. 125but God saw that there was another heart in them than what they said: therefore God said; O that there were such an heart in them, that they would feare me, and keepe my commandements alwayes, that it might goe well with them and their children for ever. So Iohanan and the other Captaines, Ier. 42.20. desires Ieremia, to goe to God, to know his will, and they would doe whatsoever he should say, whether it were good or evill. But Ieremiah tels them that they did but dissemble in their hearts; he knew they would not do it. Looke to this in the acts and the effects: what have you done when the Word crosseth you in your aymes, estates, names, friends? if you have disobeyed it, then Eze. 14.4. the word is made a stumbling blocke, and your iniquities before your face, and the Lord will answer you according to the multitude of your Idols. God will answer such men according to their comming, as they come with false hearts, they shall be dealt withall accordingly. Come then with hearts resolved to practise whatsoever is spoken, and desire God to make it effectuall to savation.

The fourth meanes to heare the Word, and 4the voyce of Christ profitably, is to lay up what you heare: let it abide with you and continew with you. This rule is prescribed by Christ himselfe. Ioh. 15.7. If yee abide in me, and my words abide in you, yee shall aske what yee will, and it shall be done unto you: When yee attend p. 126to the Word, if yee are affected with it but for the time, it is nothing; except it continue with you it will not profit you; you must doe as Mary did; shee layed up all the sayings that shee heard of Christ, and pondered them in her heart, Luke 2.51. The Disciples often questioned of Christ, which proves, that they pondered his words in their hearts: So the nobles of Berea, they searched the Scripture: so Iacob he noted the saying of Ioseph and laid it up: yee doe not heare thus if you doe but lend your eares for the time, if yee worke it not upon your affections, yee profit not. The reason why there is so much preaching, and so little profit, is for want of this. There are two kinds of ill hearers: the first are such as heare as Swine, and trample all they heare under feete; the second, such as heare as Dogs, snarling at the doctrine: if yee offend in eyther of these, yee heare amisse. Of all the foure grounds that was worst which received not the Word. When men heare the Word there is more than a naturall forgetfulnesse in them, the Divell helpes it. Iam. 1.23.29. He that heares the Word, and recals it not, or practiseth it not, is like one that beholdeth his face in a glasse, for hee beholdeth himselfe and goeth away, and straight way forgetteth what manner of man he was: yee must recall it before yee can practise it, else yee will be like to those that behold their face in a glasse, and wipe not away their spots.

p. 127Be not therefore forgetfull hearers: and for this, first recall and repeate what yee have heard when yee are gone: Secondly, practise it afterwards; there is a blessing promised to mindfull hearers, there is a curse denounced against those that are forgetfull. Ioh. 13.15. If yee know these things, happy are yee if you doe them: but there is a curse for you if you doe not profit; God will make you to heare and will not give you his Spirit. Regard to prize the word if yee will not be forgetfull. Rom. 1.28. those that did not like to reteine God in their knowledge, those that did heare the Word and not regard it, God gave them up to a reprobate sence, to an Injudiciousnesse, to doe those things that were not convenient, not being able to profit by it. The ancient Fathers much professed the repetition of Sermons, and one of them used this similitude: A man that comes into a pleasant garden, he will not content himselfe with the present sent onelyonly, but he will carry some of the flowers home with him; So in a cold day, a man will not be content to heate himselfe at another mans fire, but he will carry some fire home with him to keepe him hot at home. So doe yee when yee come to heare the Word; carry home some flowers of it with you, carry some fire home with you, to heate and warme your hearts. God regards not flashes and moods, and such negligence in performing of holy duties as will p. 128not warme their hearts. Men are like a Sive in the water: it is full whiles it is in the water, but being taken out of it, it hath nothing; it is not the hearing of the Word of God, or the doing of it negligently that will profit, if yee heare it onelyonly pro forma, and negligently: it doth then no good, but it brings Gods curse upon you. Gods curse is on many, they grow not in knowledge or grace for want of diligence; wherefore in the 2 Pet. 3.17. the Apostle bids us beware least being led away with the error of the wicked, we fall from our owne stedfastnesse: to prevent this, grow in grace, and for this purpose grow in knowledge, for then yee grow in grace.

5The fift meanes to heare profitably, is to prize the Word and the voyce of Christ speaking to the heart: pray earnestly for it that yee may seeke it earnestly at Gods hands, beseech him to speake to your hearts: your hearing is nothing without this: it is the great sheapheard of the flocke that must feede you. It is his Spirit that must teach you. Therefore when as you come to heare, pray earnestly to God to speake unto you by his Spirit. It is the Spirit that quickneth, Ioh. 6.63. the Word is spirituall, and wee are carnall; therefore wee must pray for the Spirit to helpe us for to heare: the Spirit is not bestowed without prayer. Actes 1.14.15. God promised to give his Spirit to his Apostles, yet they continued long in prayers ere p. 129he gave it them. Luk. 11.13. God gives not his Spirit but to such as aske it, to such as continue praying, asking and knocking. David prayes to God, to open his eyes that he might see the wonders of his Law: Men may heare the Word, yet God opens not their eyes without seeking to him. God speakes unto you by his Ministers. Paul and Apollos are yours; wee are the Ministers of God for your sakes▪ for your service: if God open the dore of utterance, it is not for our sakes but yours, that you might seeke the W…ord at our mouthes and beleeve. Acts 14.1. a … company of Iewes and Gentiles beleeved by h…ing the Word preached, and receiving of it. The world receives not the Spirit, because they seeke it not, Iohn 14.17. We in preaching, can doe nothing; it is the Spirit that must doe it. 2 Cor. 3.18. wee can shew you the Image of God, but it is nothing to you if yee be not transformed into the same image from glory to glory: and it is the Spirit that must thus transforme you. Conclude therefore with God in prayer, let not him deny you; one word from him is more then a thousand from us. God fastning his Word upon your hearts it changeth you; without him we preach in vayne.

The sixt meanes to heare profitably, is to 6come with vacuity of minde, free from all things that hinder; else we sow but amongst thornes, Ier. 4.4. we speak to men prepossessed: p. 130the seed fals on fallow ground; we speake to men, whose hearts are full of lust, they have a noyse of businesse within them; and so they heare us not, because their hearts are fore possessed. The arrowes head being in the wound, it is in vaine to lay plaisters upon it: therefore Iam. 1.24. when as wee came to heare the Word, we are commanded, to lay aside all superfluity of naughtinesse, and to receive with meeknesse, the ingrafted word which is able to save our soules. Doe in hearing the Word as men doe in grafting; cut off all superfluous branches; come with empty minds; attend to the matters of grace. Men who have full stomacks God feeds not; He feeds the hungry, others are sent empty away, they are alwayes hearing but never profiting. I should speake now to Ministers and people: to Ministers, that they speake in the voyce of Christ, that, they speake as he did; not in wisedome of words, but in the evidence of the Spirit; To the people; that they must heare them by whom Christ speakes: those who have livings to bestow, ought to bestow them on such as speake the words of Christ; they that want his voyce ought to procure such. Now if ye will not be at cost for a good Minister, it is a signe you lo…e your profit above Christ. Those that dwell where Christs voyce is not, let them remove for they sit in darkenesse and in the shaddow of death, Esay 9.2. If your dwelling be pleasant, p. 131if you have bitter waters or no waters at all, you will remove: Have not your dwellings then where the water of life is not. If the voyce of Christ be the onelyonly meanes to beget life, let men come to it. It is a great fault, men come not to this voyce: hee tha… came not to the Sacrament, must be cut off: What shall be done to him that comes not to the Word? Want of the Word preached is a great misery; therefore David complaineth much of his case, when he was not able to come to the Word. O that I am constrained to dwel in Mesech, and to have my habitation amongst the tents of Keder. The daily sacrifice being taken away, it was the greatest desolation that could be; and can men live there with comfort where the Word is wanting? Is it a duty to come to heare the Word, or it is Arbitrary, to come or not to come? if it be arbitrary, then yee performe but a will-worship, when yee heare it; if a duty, then yee must heare it constantly, and enquire where it is to be had.

But you have excuses.Ob.

To this I answer,A…s. see how yee can excuse your selves to God: How angry was Christ with those that came not to the marriage? that is principally meant of comming to heare the Gospell. It is a despysing of God and his ordinances not to come; it is a contempt which brings sorth a curse, which brings a judgement p. 132that is like the sinne. Those that despise you, despise me, saith Christ; the word is the power of God to salvation: there is no salvation without faith, and there is no faith but by hearing. Faith comes by hearing: He that heares not you, heares not me, saith Christ. Therefore if you heare not this voyce of the Sonne of God, take heed lest he heare not you at last.

FINIS.

End of the text · John Preston, Description of Spiritual Life and Death (1632)