Sermons, Sermon 2
THE NEVV LIFE.
1. IOHN 5. 12.
Hee that hath the Sonne, hath life: and hee that hath not the Sonne, hath not life.
THe Apostles scope here is to shew us what great priviledges wee have by Iesus Christ, among which this is one of the chiefest, that hee that hath the Sonne hath life, that is, hee hath the life of grace for the present, and shall have the life of glory for ever; which he sets out by the opposite, and that is, hee that hath not the Sonne hath not life. So that this point lies evidently before us, that whosoever hath not a spirituall life, for the present, he is not in Christ, and whosoever hath it, is in Christ, and shall live for ever; where these two things are to be observed:
First, that every man by nature is a dead man: dead, that is, in trespasses and sins.
Secondly, that yet there is a life to bee had that is, contrary to this death.
First, I say, every man by nature is a dead man: for life you see here is from the Sonne; now there is no man borne a member of the new Adam, but every man is borne a member of the old Adam; and therefore in that sense he is borne a dead man, though otherwise indued with a naturall life. For if the roote be dead, as the old Adam is, all the branches, that rise from the roote, must needes be dead also. Againe, spirituall life is nothing else, but a conjunction of the soule with the Spirit of God, even as the naturall life is a conjunction of the body with the soule; now as the soule leaveth the bodie, so the holy Ghost withdrawes itselfe from the soule, when it is disjointed, & distempered, and made vnfit for vse: for even as a man dwels in a house while it is habitable, plaies on a musicall instrument while it is fit, useth a vessel while it is whole and sound; but when the house growes ruinous, and inhabitable, hee departs from it, when the instrument is unstrung, hee laies it aside, when the vessell is broken or boared thorow, he casts it away, and leaves it: even so doth the soule depart from the body, when it growes ruinous, when it is made inhabitable through mortal disease, it laies it aside, as an outworn garment: and after the same manner the holy Spirit withdrawes it self from the soule of a man, when it is broken, & ruinated, & distempered through the mortall disease of sin, and of naturall corruption. And this is the case of every naturall man whatsoever, till he be renewed by the infusion of a new life; and yet it is the common opinion of naturall men, that if a man live in the Church, and be baptized, and pray, & heare the word, and imbrace the true religion, and practise the outward duties of it, that he is (out of doubt) in the state of this spirituall life; and therfore I think it would bee an houre well spent to discover dead men to themselves, to perswade men, that except they be made new creatures, except they be borne again, they are in a state of death, and cannot bee saved in that condition: for you see, he that hath not life hath not the Son, and he that hath not the Son shall die, the wrath of God abides upon him for ever, Ioh. 3. ult. Now it is said, Eph. 4. 18. that men are strangers front this life through the ignorance that is in them, and through the hardnesse of their hearts. Marke it; they are strangers from this life:
Partly through Ignorance, because they are ignorant of this worke of life and regeneration, they thinke there is a greater latitude in religion than there is, within wch compasse if they come, they are safe; that is, though they be not so strict, and so zealous, though they goe not so fast to heaven as others, yet they shall doe as well as the best; In a word, they are ignorant what belongs to this life, saith the Apostle, and therefore they are strangers to it.
Partly againe, they are strangers, because of the hardnesse of their hearts, that is, either because they are so distracted and possessed with worldly businesse, that they cannot attend it, or they are so soaked and surfetted with pleasures and delights, that they are not sensible of the things that belong to this life, and therefore they are strangers to it, that is, they are not able to judge of it, whether they have this life of grace, or not. You will say vntounto mee, How shall we know it?
I answer, from those properties of life and death, that wee take from the similitude of the naturall life and death.
First, a man may know whether hee remaine in the state of Nature, whether hee be a dead Signe.man, by considering whether hee have anie change wrought in him: For as it is said of Christ, he was dead and is alive; so it is true of everie man that is in Christ, he was dead and is alive. and this implies a great change.
There are manie changes in a man: age makes a change, place and companie make a change, education and custome and experience make a change; but when a man is translated from death to life, it is another kind of change, it is such a change, as if another soule dwelt in the same bodie, that a man thus changed can say, Ego non sum Ego. When his old lusts, his old acquaintance, his old temptations shall come, he is able to answer them, and to say hee is not the same man; though they knocke at the same doore, yet there is another inhabitant come into the house, and they finde not him they looke for. Even as you see when a graft is put into a Crab-tree-stocke, it changeth all; the sap, and Simile.the fruit, and the leaves, and all are of another fashion: so it is when the life of grace is put into the heart of a naturall man; it changeth the inward man and the outward, it changeth the whole frame of the soule. For (my Beloved) this is not a light alteration; but as the old stampe must bee obliterate before the new can be imprinted, as the old building must be pulled Simile.downe, before you can set up a new; so this old nature of ours in a great measure, must bee broken in pieces, & new moulded, before a man can be made a living man: which is done by the infusion of the supernaturall qualities of grace and holinesse. I say supernaturall; for even as the earth may bring forth grasse and Simile.common wilde flowers of it selfe, but it must be plowed and sown, before anie choise plants can grow there: even so these common natures, which we all have, may bring out things that are morally good; but before they can bring forth fruits of true righteousnesse, they must be plowed and sowne. Plowed, that is, a man must be broken in heart, with an apprehension of his sinne, and of Gods eternal wrath, he must see himselfe but a dead man, and hee must be pricked and wounded in heart with the sense of it, as those in Act. 2. after the sermon of Peter, who were pricked in their hearts, and cried out, Men and brethren, what shall wee doe to be saved? For this is the plowing & the breaking of the heart. And againe, they must be sowne too, that is, there must bee an implanting of spirituall graces, which change and renew vsus, according to that which you shall find, Rom. 12. 2. Fashion your selves no more after this world, but be ye changed, or metamorphosed, by the renewing of your minde; and this is one way by which you may discerne whether you bee dead or alive.
Secondly, when there is no action, when there is no motion in a man, you say he is dead; when a man acts nothing, when hee stirres not himselfe, we reckon him a dead man: now this is the case of every naturall man; he is not able to move hand nor foot, in the waies of true godlinesse.
If you say, I but they are able to doe something, they are able to pray, to heare the Word, to receive the Sacrament, they are able to doe many excellent dueties of justice and righteousnesse amongst men.
I answer, it is very true; but yet the Scripture speakes of certaine dead works, as Heb. 9. 14. The bloud of Christ is said there to purge our consciences from dead workes, that is, all these may bee done by naturall men, and they are good works in themselves, having all the lineaments of works truely good (as you know a dead bodie hath of a living) but yet indeede they are but dead workes, that is, they may have a golden out-side, and bee verie beautifull in the sight of the doer, and likewise in the sight of men, but yet as Christs speakes, be abominable in the sight of God. A naturall man, you see therefore, may pay a certaine debt of duetie, and obedience to God, but hee paies it in counterfeit coine that hath the stampe, and colour, and similitude of true coine, yet it consists, if you looke to the inwards, but of base mettall. I remember a storie that Remigius tels, who was a Iudge in Loraine, under whose iudgement many hundreds of witches were condemned vponupon their owne confession, saith he, the devill did bring them many boxes, that had currant coine in them, to the appearance of the witches, but when they came to use them, they proved nothing but withered leaves: I say after the same manner, Satan couseneth natural men in things of greater moment, hee suffers them to thinke well of the good workes, and of the dueties that they do to make them thinke they are currant coine; but when they come to make use of this treasure, at the day of death, in the time of extremity, at the day of judgement, they finde them to bee but withered leaves, such as God will not accept.
The Apostle speakes, 1. Tim. 3. of certaine men which had a forme of godliness, but denied the power thereof, that is, that had a formall customary performance of good works, and of good duties, with which the conscience is satisfied, because it is ignorant and is not able to judge. Satan doth with men in this case, as we are wont to do with children; we take from them true gold and silver, and when they fall a crying, stop their mouthes with counters; So, I say, Sathan labours to keep men from the lively and through performance of good workes, and of holy dueties, and then satisfies their consciences with that which hath but a forme of godlinesse without the power of it.
But you will say, How shall a man discerne it, whether those good works that are good in themselves, be good indeede, whether they be good in such a manner as they are wrought by him?
I answer, you may know it by these two things:
First, it is certaine, that except they be vitall actions, that is, except they proceede from an inward principle of life within, they are not good actions, they are such as the Lord regards not. Now you know there are motions, as the motions of clockes and watches, that proceede not from life, but from art; so it is in this matter of religion: many good actions may be done, many good motions in the waies of godlinesse, which yet may not proceede from life, from the life of grace, but from outward respects to men, from feare of hell, from feare of judgements, in sickenesse from the apprehension of death and calamity; in such cases wee may be stirred vp to doe them, and then, even as the wheeles that are set a going by a spring, when the spring is downe, you know they cease their motion; so commonly it is in these good fits, in these good moodes of godlinesse, when that which sets them a worke is removed, there is an end of it; and therefore if you would know whether the workes that you doe bee right or no, such as God will accept at the last day, consider if they proceede from an inward principle, from a principle of life within.
Secondly, you shall know them by their 2coldnesse; for coldnesse you know is a symptome of death. These good workes, when they are done by a naturall man, yet there is no life in them, there is no warmth, no vivacity and quicknesse in them; whereas you know it is said, Iam. 5. Praier if it be fervent prevailes much: and Rom. 12. Be yee burning in spirit, serning the Lord; that is, all those dueties that have not heate in them, that hauehave not fire in them, God regards them not; the reason is this, because if no heate bee there, then is none of his spirit there, and then you know our praiers are but the voyce of our owne spirits, the workes that we doe are but dead workes, because they are but the fruits and effects of dead flesh, if there be none of the holy Ghost there: Now if there bee no heate there, I say, there is none of the spirit; for the spirit is as fire. Whence you know it is, that our Sauiour saith, I will baptize you with the holy Ghost, and with fire, that is, I will baptize you with the holy Ghost, which is as fire. And therefore you shall finde that holy men, have been usually described by the similitude of fire, as Chrysostome saith, that Peter was like a man made all of fire, walking among stubble; and to one that desired to know what kind of man Basil was, it is said there was presented in a dreame, a pillar of fire, with this motto, Talis est Basilius, Such a one was Basil; and old Latimer when he was asked the reason, why there was so much preaching, and so little practising, hee gave this reason, Deest ignis, fire is wanting: the same wee may say in this case, there may bee a performance, much performance, of many good dueties, of praier, of hearing, of receiving the Sacrament, of worshipping God, &c. but consider whether there bee fire, consider whether they bee not done without that livelinesse, and that fervency, that the Spirit of God requires, whether they are either done without heate, or but halfe baked, as Hosea's cake was, and if so, they be but dead workes: whereas true praying in secret betweene God and us, it is such as warmes and quickens the heart, it is such as brings the heart into a good frame of grace, and sets it right before God, and right hearing is such as kindles a fire in us, that in a great measure burnes up the drosse of sinnefull lusts and corrupt affections. So that is the next means, the second meanes, by which wee may know, whether we are alive to righteousnes, or dead in sin, to consider whether we have any motions, and of what kinde those motions, and actions are.
Againe, you shall know it by considering what you contend for most; for life is sweete, 3.and every Creature would maintaine his life, and will part with any thing rather than with that: So a man that hath this life of grace in him, hee will suffer any thing, hee will lose his life, his goods, his libertie, and all, rather than hee will wound his conscience, and violate his inward peace, and communion with God, because that is as sweet and as deare to him as life; whereas another man he contends as much for his lusts, for his profit, for his credit, for his pleasures, nay for his sins, and will rather suffer the losse of a good conscience, will rather suffer any unevennesse in his wayes towards God and men, suffer any sinne, rather than hee will be prejudiced in these things, because in this is his life, being dead to Christ, and alive to sin.
Againe, such as the food is, such is the life. If 4it be the life of sinne that a man lives, which the Scripture calls death, then the secret thoughts, and the inward affections feed on carnall delights, eyther past, present, or to come, that is, either hee solaceth himselfe with the contemplation of what he hath had, or he feeds on that which is present, or hee cheares up himselfe with the thoughts and projects of those carnall delights which are future; whereas a man that lives the life of grace, the contrarie is most acceptable to him: for everie life drawes to it selfe that which is most sutable, and most agreeable to it, that is, the food wherewith it is maintained, and that wherein it delights: Pleasure, voluptas, being nothing else indeed but the application of that which is convenient and agreeable to us.
And if you say now, But naturall men may occupie themselves in hearing, in reading, in praying, and such like holy exercises.
I answer, that they may, and it is well, these things are very good and commendable, and not to bee omitted: but yet there is something must be added; for this is not enough, except we bee nourished by these dueties, and grow by them; as you know it is said, 1 Peter 2. Desire the sincere milke of the word, that you may grow thereby; and as your common saying is, Shew me not the meat, but the man. For Christ the great Shepheard of the sheepe is affected in this case, as shepheards are wont to be, that say not to the sheepe, shew me the hay that I have given you, but shew me the lac & lanam, the woole and the milke; that is, shew me the fruits and the effects of all your hearing, and praying: for a man may bee conversant in all these dueties, and yet for want of life, and for want of a digestive facultie within, that is, not turning them to bloud and spirits, hee may not be nourished, hee may not grow and be strengthened by them, but be as a man in an atrophie, that cates verie much, and yet is as leane and meager as if he had eate nothing. Of such the Scripture saith, They have a name to live, but are dead: And they are alway learning, but never come to the knowledge of the truth, that is, to the saving knowledge of it.
But now for the last propertie of life, as it is the propertie of every life, not only to draw to it selfe things sutable, but to expell and oppugne whatsoever is contrary and hurtful to it: so he that is a living man in Christ Iesus, though hee hath the reliques, and the wefts, and the remainders of sinne still in him, yet he is sicke of them, hee fights against them, hee resists them continually, as health resists sicknesse, or as a living fountaine refists the mud that fals into it, it workes it out, and doth not rest till it bee cleare againe; whereas another man works out those good things, those good thoughts and motions that are injected and kindled in him (for some good moods and good fits they may have) I say they reject them, and are sick of them, and weary of them, and of the meanes that should increase them, and they are not well till they have gotten themselves into another element: but for the sinnes which are suteable to them, either by disposition, or by education, or by custome, those they suffer to lye continually unexpelled, and unresisted, as mud in ponds and dead waters. And this (Beloved) is a great signe of death: for I will be bold to say this, that if we lie in any knowne sinne, that is, if there bee a continued, tract of any sinne that wee know to bee a sinne, that is drawne as a thread through our whole conversation, bee it fornication, or adultery, or swearing, or drunkennesse, or malice and envie, or anie other; I say it is verie dangerous, yea deadly, if it have dominion, if we lie in it; as you know a prevailing disease killeth, and one disease will doe it as well as a hundred, as a swine that passeth by a thousand dirty puddles, and yet wallowes but in one, if shee lie in one, it is enough to make her unclean and filthy all over, as if she had done it in more. The Scripture is plaine in this case, 2. Cor. 5. 17. Whosoever is in Christ is a new creature, and old things are passed away, all things are become new. Gal. 5. 24. Whosoever is in Christ hath crucified the flesh with the affections of it. So that if there bee one living lust in a man, if there be one lust perfectly living, it is an argument, that the whole bodie of death is alive in us; and if it bee so, we are yet in a state of death, and are not translated to the glorious libertie of the Sons of God. And so I hauehave shewed you that every man by nature is dead in trespasses and sinnes, and how you shall know it, and that if wee continue in that condition, and are not partakers of the first resurrection, wee shall never partake of the second resurrection.
Now we come to the second, namely, that there is a life that is contrary to this death; & that you may understand what it is, you must know that every man by nature is in a dead sleep, and therfore he sees not this death, nor feels it, nor regards it; for as a dead man feeles not that he is dead, so hee that wants this spirituall life, he is not sensible of it; for the soule in the worse condition it is, the lesse it feeles it, though it be not so with the bodie.
And therefore the first thing that must bee done, to bring a man out of this miserable condition of death, is to waken him, to open his eyes, to see that hee is a childe of wrath, and to see what extreame neede hee stands in of Iesus Christ, and to seeke and to long after him; as a condemned man longs after his pardon, and as hee that was pursued by the avenger of bloud, in the old law came to the citie of refuge, for safetie and for shelter: I say, after that manner we must first be awakened. This you shall see, Eph, 5. Awake thou that sleepest and stand up from the dead. That wakening therefore is the first worke. And so Rom. 7. 9. (it is an excellent expression) saith hee, I was once alive without the Law, but wen the Law came, sinne revived, and I dyed; the meaning of it is this, before when I was ignorant of the Law, I thought my selfe a living man, in as good an estate as the best; but when the Law came that is, when I was enlightened, when I saw the true meaning of the Law, that I saw my selfe, and saw sinne in a right glasse, then sinne was alive and I died; that is, I found my selfe to be no better than a dead man. So that is the first worke, that God doth to a man, whom hee meanes to save, to waken him out of this dead sleepe, to charge sinne upon his conscience, and to set it upon him to pursue him, as the avenger of bloud wee spake of before. When that is done once, then a man will flie to the citie of refuge, that is, hee flies to Christ, as Ioab did to the hornes of the altar, & he cries and cals earnestly for the pardon of his sinnes, even as Sampson cried for water, Give me water, or I die. And when a man comes thus to Christ, thus humbled, then Christ accepts him; and then hee breathes this breath of life into him, as God breathed the breath of life into Adam, and so is made a liuing man, according to that, Ioh. 5. 29. The time shall come, when the dead shall heare the voice of the Sonne of God, and they that heare it shall live, that is, those that are spiritually dead shall heare the voice of the Sonne of God, and those that heare it shall live; for when a man toucheth Christ by faith, as the woman touched the hemme of his garment, there goes a certain vertue out from him, that heales the soule, as that vertue healed her bloudy issue. And this is a thing much to be marked, that even as you see when the iron comes neare the loadstone, there goes a vertue from the loadstone, that drawes the iron to it; so though Christ be in heaven, and we are on the earth, there goes a certaine vertue from him, that drawes us to him; and not so onelyonly, but it changeth us, and reformes us, and quickeneth us by this infusion of a new life, by this transmission of a certaine power and vertue that comes from him.
You will say, But this is somewhat obscure, Quest.what kinde of vertue is this? what kinde of infusion and transmission is it?
My beloved, it is true, it is the great mysterie Answ.of life and regeneration; but as farre as it is expressable, we will explaine unto you. It is done after this manner: Euen as you see an artificer, when he goes about any worke of art, there goes a certaine influence from the skill that is seated in his minde, that passeth upon the work as he moulds and fashions it, and sets a stampe upon it according to that Idea that is conceiued within; or as wee see, when the will moves the members of the bodie to and fro, there goes a commanding active power from the will that acts the members, and stirres them according to the disposition of the will; or as wee see in the workes of nature, when the bees make their combes, and the birds their neasts, there goes out a certaine instinct from God, the author of nature, that impels and instigates the creatures to doe according to their kinde. Such a kinde of vertue and power it is, that the Scripture cals the vertue of his resurrection, that comes from Christ & from the Spirit of Christ, that moulds & fashions the heart of a man, that commands powerfully in him, and that guides and directs him, to doe things agreeable to his will. And this is that, my beloved, which the Apostle speakes of, Eph. 1. 19. hee praies, that their eyes might be opened, that they might see the exceeding greatnesse of his power, that workes in those that beleeve; where marke this, that it is called power, that is, it is not an emptie forme of godlinesse, but an effectuall preualent power, that puts not upon us onelyonly the washy colour of a good profession, but that dies the heart in graine with grace and holinesse, that doth not onelyonly alter that superficies, but changeth the whole frame of the heart, and turnes the rudder of the life, and guides the course to a quite contrary point of the compasse. And this differs from the forme of godlinesse, that wee spake of before, as the life differs from the picture, as the substance differs from the shadow, as that which hath sinewes and efficatiousnesse in it, from that which is weake and powerlesse. This vertue and power that comes from Christ, when God meanes to make one a liuing man, it doth not only make proffers & offers, it doth not onelyonly breed in the heart good desires and purposes, that when they come to the birth, have no strength to bring forth; but it so plants them in the heart, that they live there as the creatures live in their owne elements; whereas in those that have their old hearts, and their old natures still, they wither and vanish away, as plants that are in a soile that is not connaturall and sutable to them. And therefore if wee would know whether this life be wrought in us or no, let us consider whether ever wee have had experience of such a great power and vertue, of such an influence from Christ, that may change us and reforme and renew us, and make us not onelyonly willing to liue a holy life, to have our lusts mortified, to pray fervently, and to keepe the Sabbath with delight, but that enableth us to doe these things also; as the Apostle speaks, I am able to doe all things through Christ that strengtheneth me. So much shall serve to shew you, that we are by nature dead, & that yet there is a life to bee had that is contrary to that death. Now for application of this, which shall be threefold.
First, let us be exhorted to beleeve, that there is such a life; for it is said, Col. 3. that this life is Vse. 1.hid with Christ in God: it is hid, and therefore to be beleeved; for things that wee see, wee need not to beleeve. Now that wee may know why it is said to be a hidden life, let us consider,
From whom it is hid, and
With what it is hid.
From whom is it hid?Quest.
It is hid from naturall men, even as colours Answ.are hid from a blinde man, or as they are hidde in the darke. The colours are there, but they are hid from man, because either hee wants an eye, or he wants light to seethem.
Againe, with what is it hid?Quest. 2.
This spirituall life, this life of grace, is hid with this naturall life; wesee men breathe and Answer 1.live, but this life is within, wee are not able to see it.
Againe, it is hid under a base out-side, even as Christ was hid under a Carpenters sonne, as Answer 2.the wisedome of God is hid under the foolishnesse of preaching, as those whom the world was not worthy of were hid under sheep-skins, and goat-skins, Hebr. 11. and as the great mysteries of salvation are hid under the meane elements of Bread and Wine: after the same manner this life is hid; I say under a base out-side, because those that live this life of grace, for the most part, are base and contemtible in the eye of the world: And this is another thing that hides this life from us.
And thirdly, it is hidden with the infirmities of the Saints; even as you see this naturall life Answer 3.hid in a swound, or as reason is hid in drunkennesse, there is life there, and reason there, but it is not seene. It cannot be denied that the holiest men have many infirmities, (as you know David and Peter what they fell into) and because of that wee cannot see this spirituall life, but are ready to thinke for the time that there is no life in them.
And last of all, this life is hid from us by misreports, even as Christ was hid from the world, Answer 4.being reported to be a Wine-bibber, and a companion of gluttons, and one that cast out Divels through Beelzebub the Prince of Divels; thus he was hid: And so the Apostle Paul, and the rest of the Apostles were hid from the world after this manner, in 2 Cor. 6. saith he, Wee are as deceivers though true, that is, though wee be true, yet saith he, we are deceivers, that is, we are reported to be deceitfull and false men. Therfore those that are in great place, should take speciall heede how they admit reports: for you shall finde this, that in all ages, in all stories, men for the most part have beene mis-reported, good men the worst reported of, and evill men the best; so that if wee judge by reports, wee shall justifie the wicked, and condemne the generation of the just. I say, all these waies this life is hid from us; and therefore wee must beleeve it, though we may help our selves a little with experience. We see there is a generation of men, whose life is not in carnall pleasures and delights, that give not themselves up to sinne against God, and it is certaine that no man can live without some delight, no creature can live without it: since therefore their delight is not in these things, it is likely that there is another life that they liue, that is, an inward and retired life, even this life, which is hid with Christ in God.
Again, you see there is a generation of men, that are willing to suffer tortures, and imprisonments, yea death it selfe: and surely they would not be so willing to part with this naturall life, if there were not a better life, a life that they set a higher price upon: I say, they would not let this goe, if they had not hope of another. Thus we may helpe our selves with experience, but yet we must beleeve it. And this is the first vse that wee are to make of this, to beleeve that there is such a life.
Secondly, if hee that hath not this life is not in Christ, why then, my beloved, it concernes Vse 2.us to see that wee have the fruits and effects of this spirituall life in us, that that change bee wrought in us, that wee spake of, that we have those motions and those actions, that proceede from an inward principle of life, that wee have that attractive disposition, and that expulsive disposition which may empty our hearts of all known sinne, which is also an effect of this life. And this further we must chiefly look to that we love the brethren, which for ought I see the holy Ghost points at above all other signs of this spiritual life; you have it 1 Ioh. 3. 14. We know by this that we are passed frō death to life, because we love the brethren. You know a dead member hath no sympathie with the rest, but a living member hath a fellow feeling, yea a quicke and exquisite sense within, when anie of the members are pained or hazzarded. Therefore let us labour to find this character of life in our selves by being affected to our neighbours and brethren, & the Churches abroad, by having bowels of cō passion in us, to melt over their condition, & to desire their safty as our own. For why should we not? are they not the same Church of God as we are? are they not bought with the same price, & are they not as dear to God? and certainly, if we shew love to any Church, because it is a Church, we would do it to one as well as to another.
Again, we have reason to commiserate them for our owne sakes. For we cannot stand alone, and God hath so ordered it in his providence, Luke 6. 38. that looke what measure we mete to others, in their distresse, men shal measure the same to us in our necessitie; and how soone the fire may take here also, we know not; But this you shall finde in the prophefie of Ieremiah, when the nations dranke of the cup of Gods wrath, we see there the cup went round, everie nation dranke of it, some more, some lesse. But if men doe not doe it, yet certainely God will recompence us with good if we doe it, with ill if wee omit it. For though he seeme angrie with his Churches for a time, as David was with Absalom; yet as Ioab never did David so acceptable a turne in all his life, as when he sought to bring home Absalom his banished sonne, though hee were angrie with him, (because his inward affection was toward him all the while) so wee cannot doe God a more acceptable turne, than to helpe his Churches, though for the present they seeme to bee under the cloud of his anger. And doubtlesse the Lord would take it exceeding ill, if we should neglect our duety to them, (as I hope we doe not, and shall not,) as you see, Iud. 5. 23. We see there how the Lord is affected in such a case as this; Curse ye Meroz, saith the Angel of the Lord; yea curse the inhabitants of Meroz bitterly, because they came not to helpe the Lord, to helpe the Lord against the mighty. Marke, hee doth not say, because they did them any wrong, but because they came not out, but sate still; and you know the rule, that hee that keepes not off an iniurie when he may, he doth it.
Againe, marke the ground why they came not out, because it was to helpe the Lord against the mightie. When the enemies were mightie, they had respect to their owne safetie, and sate still. and that phrase is to bee observed chiefly, they came not to helpe the Lord; it was not to helpe the Lord, but to helpe the Churches at that time, and yet the Lord takes it as done to himselfe.
But now on the other side, as the Lord would take it ill, if wee doe it not, so certainely if we doe it, he will take it exceeding well at our hands. This worke hath meate in the mouth of it, it brings a sure reward. Even as the Arke when it was harboured by. Obed-Edom, and others, it brought a blessing to them; so certainly the Church brings a blessing to those that defend it; whereas on the other side, when the Arke was violate, and ill used by the Philistines, & the men of Bethshemesh, you know how many thousands were slaine for it. Whence I gather, If God would doe so much for that, which had but a typical holinesse, that was but a dead Temple, where he dwelt but for a time, what will he doe if his living Temple be destroied? For the people of God are his living Temple, Ier. 2. 3. it is said, Israel is a hallowed thing to the Lord, my first fruits; and therefore, hee that devours it, shall offend, and evill shall come to him, saith the Lord. And therefore in helping the Church of God from being devoured by strangers, wee helpea hallowed people, for wee see the Lord reckoned Israel so, though they were subject to manie failings. Let this therefore stirre us up to doe it with all diligence. We may fall out and in at home, and the vicessitude of fair weather and foule within our owne hemisphere may passe away, and blow over (as I hope it will, and I pray God it may) yet in the meane time, if any of the Churches shall be swallowed up, you know that is a thing that cannot be recalled: Therefore let us resolve to doe our best, and to doe it in time. And this I will be bold to say for our encouragement, they are the Churches of God, and there is a God in heaven that tendreth them, and hee is a God that delights to bee seene in the mounts, even when things are past hope; and though their enemies bee exceeding great and mightie, yet when they goe about to oppose the Church, they are as a heape of straw, that goes about to oppresse a cole of fire, that will consume them; or as one that devoures a cup of poison, that will proove his death; or as one that goes about to overthrow a great stone, that fals backe againe, and bruiseth him to powder; (they are all the Scriptures expressions, as you shall finde Zach. 12.) So I say, the Lord will deale with the enemies of his Churehes, and will preserve them; therefore let this hope encourage us to doe it the rather. For your Maiestie, wee are perswaded as your profession is, so your desires and intentions are most reall and firme: and when wee say wee are so perswaded, as Paul speakes in another case, we speake the truth and lie not, (for pulpets are not for flatterie;) but we speake as from God, in the sight of God; and a message from God may comfort, and encourage, and confirme you in it. For us that are subjects, let us be exhorted to doe our parts, to contend and wrastle with God by praier, and not to let him rest, till hee have given rest to his Churches; and not onelyonly so, but that wee doe our parts, that which is within our compasse; especially as any have greater power and opportunitie of doing good, let them consider that excellent speech of Mordecay to Hester, Hest. 4. 24. If then hold thy tongue at this time, deliverance shall appeare to the lewes from another place, but thou and thy house shall perish. The meaning is this, then there was an opportunitie of doing good to the Church, (as you know then in what extremitie the Iewes were) therefore, saith he, if thou doe not doe it, thou and thy house shall perish. For if any be an impediment, nay if any doe not doe their best, I pronounce this in the Name of the most true God, that shall make it good sooner or later, they and their houses shal perish, and be as the straw that we spake of, that oppresseth the coale of fire. But on the other side, if they seeke to deliver the Churches from his and their enemies, there is this great advantage in it, it will move God to deliver them from their enemies againe, or make their enemies to bee at peace with them; as Salomon saith, When a mans wayes please the Lord, hee will make his enemies at peace with him.
Thirdly and lastly, let us be exhorted to live this life of grace, that is, to doe the duties of obedience, Vse. 3.wherewith this life is nourished and maintained: for so the Lord saith, He that keepes my Commandements shall live in them; even as the flame lives in the oyle, or as the creature lives by its food: so a man lives by keeping the Commandements of God, that is, this spirituall life, this life of grace, it is maintained by doing the Commandements: whereas on the other side, everie motion out of the wayes of Gods Commandements, and into sinne, is like the motion of the fish out of the water, everie motion is a motion to death. And O that wee could thinke of sinne, of everie sinne, as a motion to death, and of every good action as a putting on towards life; that wee could thinke this life of grace, to bee farre more excellent than the life of nature, or the life of sinfull lusts, and pleasures, and delights! for so it is. Surely that life which God and Angels live, must needs bee the most excellent, and the fullest of joy; and this life they live. To incourage us to it, let us but consider, how God interlaceth this life of grace with the life of joy, and of peace and outward prosperitie; as you see in diuerse examples. Gideon, as long as he did the actions of this life, you know how hee prospered, but when hee set up a golden Ephod, after which the people went awhoring, it was the destruction of him and his house. Salomon, how glorious was his rising! as a bright morning without clouds, and so hee continued to the evening of his life; but then when hee began to suffer rebellions in his Kingdome against God in matters of Religon, (as it is said he set up Ashtaroth, the abomination of the Zydonians, and Milcom, the abomination of the Antorites, &c.) then God stirred up rebellions against him, then it is said that Hadad, & Rhesin, and Ieroboam his own servant, lift up his hand against him; for, saith the Text, he stirred them up for that cause: So that as long as Salomon did the actions of this life, God prospered him continually in a high degree; and when he fell from it, hee fell from that peace which hee had. so God interlaceth this life of grace, with the life of joy, and peace, and outward prosperitie. The like you see in his some Rehobeam for three yeeres, when hee sought the Lord, saith the Text, and did the actions of this life, 2 Chron. 11. so long he prospered, things went well with him, and in Ierusalem; but after three yeeres hee forsooke the Lord, and suffered the people to make them high places, then it is said in the Text, in the fifth yeare of his Reigne (God gave him two yeeres space) he poured out his wrath upon him and upon Ierusalem, by the hands of Shishack, the King of Egypt. Where it is to bee observed, that this evill fell upon him, not because Shishack was angry, but because the Lord was angry with him; for it is not said, that it was Shishacks wrath, but the Lords wrath; hee was but the viall, but the instrument, through which Gods wrath was poured upon him: But an example you shall finde of this most cleere in Vzziah, 2 Chron. 25. 6. it is said, that Vzziah sought the Lord all the dayes of Zechariah the Prophet, and as long as he sought the Lord, he prospered; so long as he did the actions of this life, the life of ioy, and prosperitie, and peace ranne along with it; but after verse 10. when the Lord had helped him that he grew mightie, then saith the text, his heart was lift up to his destruction. So that even as you see blazing comets, though they bee but comets, yet as long as they keepe aloft, they shine bright, but when they begin to decline from their pitch, and fall to the earth, they vanish; so when men for sake the Lord and minde earthly things, then they lose their light, and are dissipated and come to destruction; whereas you see on the other side, all holy and good Kings, that lived this life of grace constantly, they shined in the darke world, as stars in a dark night, neither losing their light, nor falling from their place. And this you shall finde in all the stories of the Kings of Israel and Iudah, that either their suffering of Idolatrie and superstition at home, or their resting vponupon Ashar and Egypt abroad, was the cause of all their miserie: for when they were in distresse, they sought to those nations that proved as broaken reedes, that did not onelyonly deceive them, but did runne into their hands. On the other side you shall observe, that those that lived this life of grace perfectly, whose hearts were perfect with God, that emptied out all the old leaven of Idolatrie and superstition at home, and in all their distresses and wants trusted vponupon God; you shall finde, I say, proportionably as they did this, more or lesse, so they prospered. As you see in Asa, (it is the Prophets owne speech to him, that was sent to him from the Lord, 2. Chr. 16.) saith he, Asa, when there came a mightie army against thee of Lubyms and Ethiopians, that were (as it is in the Chapter before) as the sands on the sea for multitude, yet because thou restedst on the Lord, he gave thee the victory over them; afterward a smal army escaped his hands. And why? Because he rested on the King of Aram. So likewise Iehosaphat, we see when he came backe from helping Achab, at the battell of Ramoth-Gilead, the Prophet Iehu meetes him, 2. Chr 9. 19. 2. and saith thus to him, Oh Iehosaphat, wilt thou helpe the wicked? wilt thou love those that hate the Lord? wrath is gone out against thee; and so in the next Chap. ver. 2. it is said, that a great armie came from beyond the sea, and Iehosaphat was sore afraid. Likewise when hee ioined with Achaziah to make ships to go to Tarshish, the Prophet Eliezar goes to him, and tels him, that God had broken the ships at Ezion-Geber because he had ioined with Achaziah the son of Achab, 2. Chron. 20. 35, 36. I might give you many examples more: Iacob, though the thing were good which hee did (as you know he might seeke the blessing lawfully, for it was promised to him) yet because he used evill meanes, Rebekah and hee, and by a lie did deceive Isaac, you know what it cost him, hee was banished from his fathers house many yeares; and you know how much sorrow Rebekah had for it, even for failing in the manner. So David, looke what intermission there was in doing the actions of this life, this spirituall life, you see likewise his troubles were.
Therefore let us be exhorted to live this life of grace, seing wee have so great incouragment. I say, if you observe the Scriptures from the 2. Chron. 11. to the end of that book, (which is exceeding well worth your reading, where not onelyonly the story of the Kings is set downe, but the cause of all the accidents that did be fall them) you shall see all along, as they lived this life of grace, as they did the actions of this life, that is, as they kept their hearts perfect with God, so their outward ioy and prosperity was accordingly; and the interruptions, and intermissions they found in this, was according to their intermission in that. Therefore let us bee exhorted to live this life: For certainely every life hath an excellency and a sweetenesse in it more than any meere being, and as any life exceedes other, so it hath it more; as the life of a man exceedes the life of a beast, and the life of grace exceedes the life of a man, and therefore it is more capacious of greater ioy, and of greater griefe: On the other side, as you know the ioy of the Saints is unspeakable and glorious, and passeth all understanding, so the despaire and horrour of conscience against it, exceedes as much. And let us marke this, that as hee that lives the life of a beast destroyes himselfe as a man, so he that lives the life of a man, that is, the life of reason onelyonly, the life of humane wisedome & policie, destroyes himself as a christian. Therfore let us be exhorted to live this life of grace, which is best for our selves; yea let us abound in the actions of this life, let us live it as much as may be; for one man may live more in a day than another doth in a yeare: for life is in action; so much as we do, as far as we exercise this spiritual life, so much we live; and look what time we spend vainely, and idly, so much of our life death possesseth, as it is said of the woman that lives in pleasures, 1. Tim. 5. 6. Shee is dead while shee liveth.
Now the God of life work this life of grace in those in whom it is yet wanting, and increase and inlarge this life in all those in whom it is alreadie.