Christ the Fountain of Life, Sermon 8
SERMON VIII.
1 JOHN 5.12.
He that hath the Son, hath life, and he that hath not the Son, hath not life.
THe cauſes of this life you have heard, and ſome of the effects of it alſo. The life of Juſtification you heard hath theſe three effects or fruits in the heart; Peace, Quietneſſe, and Aſſurance for ever. Care to keepe our conſcience pacified in ſome meaſure, carefull to maintaine that peace we have had ſo much ado to get. And alſo love of God according to the abundance of ſin, that hath been pardoned to us.
We are now ſpeaking of the effects of life, and now to ſpeake of the effects of the life of our ſanctification.Life of Sanctification Hee that hath the Son hath life, not only in the pardon of his ſin, but he hath likewiſe the graces of Gods ſpirit, which are the life of ſanctification,
A frame of grace wrought in the ſoule, which is the life of holineſſe.
Now becauſe Sanctification is found, partly in the heart, and partly in the life. Let me now ſhew you ſome ſuch effects of ſpirituall life, as are found in the heart of a Chriſtian: And breathe forth themſelves in his life, by thoſe habits and gifts which are principally within.
And the ſum of what I ſhall now ſay is thus much. There are certaine variety of the graces of God in themſelves ſo different and oppoſite. As that in nature they are ſeldome compatible to one perſon, at one and the ſame time, or leaſt of all to be found in one and the ſame buſineſſe, And yet are found where ever the heart of a man is ſanctified by the Spirit of grace; where you have the life of ſanctification in a Chriſtian, you ſhall finde variety of graces in them, ſome of them of ſuch diverſity and oppoſition one to another, that in nature the like temper is not to be found in one perſon at the ſame time, and in the ſame buſineſſe. They are certaine kind of conjugations, or companions of grace ſo fitted, and joyned together in the heart of a man, as that nature is not able to compact ſuch ſanctified affections, unto ſuch uſes upon any occaſion; much leſſe able to bring them forth upon any occaſion, they are ſo different in themſelves; to name ſome of them in particular.
Firſt, if you looke at the grace of God as it workes in the heart,Ioy and griefe in the ſoule ſanctified at once. and exerciſes it ſelfe in the converſion of a ſinner, you ſhall finde, that when the ſoule diſcernes any life of grace in its heart, that ſin is now pardoned, and God is pleaſed to frame it anew, and to give it a new life; at that time the heart is taken up with theſe two contrary effects; it is both inlarged with no ſmall meaſure of joy, that ever God ſhould redeeme him from ſuch a deſperate condition as his ſoul lay in, and yet withall full of grief of heart, that ever he ſhould have ſo much diſpleaſed that God, that hath done ſo much for him; and ſo plaine, as that you ſhall evidently diſcerne the voyce of your own joy, from the voyce of your owne griefe. I know not better how to inſtance in it, then to fetch a reſemblance from the returne of the Children of Iſrael, from captivity to Ieruſalem, read Pſal. 126.2, 3, 4. When God turned the captivity of his people, this was their affection; then was their mouth filled with laughter, and their tongue with ſinging, &c. Now the ſame people that ſo rejoyce to ſee themſelves redeemed by the Arme of the Lord, when they doe rejoyce to ſee themſelves ſet at liberty from the captivity, they doe at the ſame time as ſadly grieve and weepe, to conſider the unkindneſſe they have put upon God, and their unworthineſſe of ſuch a mercy from him, as you may read, Jer. 50. 4, 5. ſpeaking of the ſame people, and of the ſame time, their return from the captivity; and he tels you, They ſhall come, going and weeping ſhall they goe, and ſeek the Lord God, and aske the way to Zion, with their faces thitherward; If the Pſalmiſt ſpeakes of it, he ſaith, they were out of, and beyond themſelves for joy, as in a comfortable dreame; the newes ſeemed to be too good to be true, and they rejoyced with exceeding great joy, and if the Prophet Jeremy ſpeake of the very ſame people, and the ſame time, and the very ſame action; he tells you, They goe to Jeruſalem, weeping, they goe to ſeek the Lord, and aske the way to Zion; they rejoyce at the greatneſſe of the mercy, and weep in ſence of their unworthineſſe of it. And truly this kinde of combination ſhall you finde ſtirring in every ſoule that is converted to God, when the pardon of its ſin is ſealed to its heart; it breeds a certaine kind of inward joy, and comfort in the Lord, that hath thus graciouſly pardoned their iniquity, and yet more abundantly mourning for the evils, it hath ſo diſpleaſed God with; nor is there any mourning ſo deeply woundeth the ſoule, as that which ariſeth from the ſight of Chriſt crucified, then the ſoule mournes full bitterly, Zach. 12.10. He wil mourne exceedingly, to thinke that he ſhould deale ſo unworthily againſt that God, that hath all this while had ſuch wonderfull thoughts of peace towards him. This is the firſt combination of graces that is found in the ſoule after ſinne is pardoned, and the heart reſtored to a new life, for wee ſpake before of prizing Chriſt in our judgements, by certaine preparative graces, but now we ſpeak of that kind of life of ſanctification, which puts forth it ſelfe after ſome ſence of our juſtification; this life of the mixture of joy and mourning, beares witneſſe to our life of ſanctification.
Secondly, in the worſhipping of God in thoſe duties of the life of ſanctification,2. Joy and feare. you ſhall finde another combination of mixed affections, the like of which are not, and cannot be found in nature; and that is joy and feare, according to Pſal. 2.11. Serve the Lord with feare, and rejoyce with trembling. A Chriſtian man when he is in a good frame, and the life of grace moſt ſtirres in his ſpirit, he never comes to an holy duty but with ſome holy fear, and trembling before God, before whom he then ſtands, and yet there is no duties he goes about with more comfort and joy then thoſe, when his heart is not dead. It is true, a dead hearted Chriſtian comes to good duties like a Beare to a ſtake, while they are in ſuch a temper; if they can ſhun duties they wil, but take the heart of a Chriſtian when it is alive, and then they are a willing people, Pſal. 110.3. they come with ſome inward gladneſſe of heart, it is the joy of their ſpirits to heare of an opportunity when they may heare the Word, and pray, or performe any duty acceptable to God: but how? when their hearts are moſt joyful, and they goe about duties moſt willingly, yet then moſt awfully; for take you a Chriſtian when he comes unwillingly, his heart is not much affected with feare and trembling, but then he is moſt awfull when his heart is in the beſt frame towards holy duties; theſe two affections never meet in other things, when a man goes about any buſineſſe gladly, he is not afraid of it; or if he be in feare, he goes not about it joyfully; the Sun trembles not at his courſe, but rejoyces to run his race; the Horſe rejoyceth at the Battaile, he never trembles at the matter; or when any man goes about any worke with joy, he never trembles at it: but a Chriſtian man, when he goes about any ſpirituall duty, though he have much joy and comfort in it, and is glad of the occaſion, yet he is moſt fearfull; as Pſal. 130.4. the very conſideration of the greatneſſe of Gods mercies makes a ſoule fearefull of the preſence of God; ſo the more rich God in grace and mercy is to us, either pardoning ſin, or ſanctifying the heart, or quickning us to any duty, the more fearefull is the ſoule in ſuch a condition. And hence is that you read, Exod. 15.11. the Lord is ſaid to be fearfull in praiſes; when the heart is moſt enlarged to praiſe God with comfort, then doth it moſt feare God, ſo that here is another combination of graces that are not commonly found together in other buſineſſes of ordinary affaires, but where the heart is ſpirituall, they meet together in the ſame thing.
Thirdly, Take you a godly man in affliction,Ioy in affliction. and when he is moſt able to bear them, and yet when afflictions is moſt heavy, if he find his heart able to grapple under them, yet then you ſhall find much joy and ſadneſſe of heart mixed together, it was a ſigne of the election of the Theſſalonians becauſe they received the word in much affliction, and with joy of the Holy ghoſt. When they found much affliction either by the word, or in the outward man, though much affliction, yet inwardly joyous, Heb. 12.11, No affliction is joyous for the preſent, yet it brings forth the quiet fruites of righteouſneſſe. By how much the more affliction, makes their ſpirits ſad, yet ſo much the more is the heart inlarged with joy and comfort in the Holy ghoſt, Rom. 5.3. We rejoyce in tribulations, tribulation is ſuch a kind of affliction, as is a threſhing us like corne out of the chaffe, drives us out of all the comforts of this life, and that is not in nature, to rejoyce in any meaſure, when the heart is in grief and diſcouragement, it ever wants ſomething to raiſe it up.
Fourthly, There is this mixture of affection, in our carriage towards men, which argues the life of holineſſe in us;Patience without forbearance. In our converſeing with men, you ſhal have the ſame heart full of much patience, but without all forbearance. And thoſe are ſuch as are not found in nature, nor in an hypocrite, yet in a Chriſtian heart you ſhall find them together the more patient a man is towards others, yet the leſſe able is he to bear with evill, read Revel. 2.2. I know thy workes, and thy labour, and thy patience, and how thou canst not beare them which are evill: A man would think it were a very ſtrange expreſſion.
A man of known and prooved patience, and yet cannot bear: For what is patience, but bearing and forbearing? yet ſaith God, I know thy patience, and that thou canſt not beare them that are evill; implying that ſuch a ſoule, if it were a matter to be put upon himſelfe, any affliction or tryall put upon himſelfe, then I know thy patience in bearing of it, but if it come to a matter of evill, not of puniſhment, but of ſinne, then I know thou canneſt not bear it.
Take you any patient man, that onelyonly hath a moral vertue of patience; and if he have ſo much patience as that he can bear with croſſes, and afflictions, he can as well alſo beare with evills committed againſt God: but this is the nature of ſpirituall patience, it is mixed with zeale, ſo as that the more patient a man is, in regard of injuries done to himſelfe, the leſſe patient he is in reſpect of injuries done to God.
Fiftly, You ſhall have gentleneſſe and meekneſſe ſometimes mixed in a man, with much auſterity and ſtrictneſſe, which is very much they ſhould meet in one man,Meeknes and ſtrictneſſe at once. at one and the ſame time: The wiſdome that is from above is gentle and meek, and eaſie to be intreated.
It was ſaid of Moſes, Hee was the meekeſt man upon earth, Numb. 12.3. Take Moſes in his owne caſe, and his carriage towards men, as they had reſpect to himſelfe, and then he was a meek man, ſoon perſwaded, yet the ſame Moſes, when hee ſaw the matter concerned the Cauſe of God, hee is ſo ſtiffe and unmoveable, as that he wil not yeeld one jot, he wil not leave an hoofe behind, of all that appertained to the children of Iſrael, Exod. 10.26. He would not onelyonly have men, and women, and children goe forth to ſerve the Lord, but their cattle and their ſtuffe; He will not yeeld a little here, no not for the Kings pleaſure ſake. A man would much wonder that ſuch a man, ſo meek and gentle, and ſo eaſie to be perſwaded in his owne cauſe, that yet when it comes to a matter of importance, and concerns God, hee will not there yeeld, he is now inflexible, nothing can perſwade him to give way to it, this is a combination of graces, that are not wont to be found in men thus mixed together, but it is found in the people of God, that live a ſanctified, and holy life. I know not better what to inſtance in, then in the liquid Aire; of all other things the moſt eaſieſt to be peirced through; of it ſelfe it gives way to every creature, not the leſt flye, or leaſt ſtone caſt into it, but it gives way to it of it ſelfe, yet if God ſay it ſhall be as a Firmament, between the waters above, and the waters below, it then ſtands like a wall of braſſe, and yeelds not; it will not ſuffer the water in the clouds to fal down, but if it do fal to water the earth, it ſhall ſtraine through the aire as through a ſieve, the clouds ſometimes are ſo full that one would thinke they would burſt through the aire, and fall upon the earth, but God having ſet the aire to be a Firmament, or expulſon between the waters above, and the waters below, though of it ſelfe a very liquid thing, yet it ſtands like to a wall of braſſe; and truly ſo is it with a Chriſtian ſpirit, though of himſelfe he is as liquid as the aire, you may eaſily paſſe through him, and goe an end with him eaſily; he is eaſie to be intreated, very gentle, but take him now in any thing wherein God hath bid him keep his ſtand in his courſe, and there he ſtands like a wall of braſſe, that were never ſuch high and great matters put upon him, ready to beare him downe, he will not ſhrinke, nor give any way at all; this is another mixture of affections which are found in Chriſtian men, that doe enjoy this life of holineſſe.
In the ſixth place you ſhall have modeſty mixed with much magnanimity,Modeſty mixed with magnanimity. which is rarely found in men, indued only with Morrall or Civill gifts, but in nature the more modeſt, the leſſe magnanimous. But a Chriſtian, the more modeſt he is, the more magnanimous; look at Paul, and touching the righteouſneſſe which is of the Law, he is indued with many carnall priviledges according to the Law, but now all theſe are but loſſe, and droſſe, and dung, that he might win Chriſt; all his good parts of nature, and all his, common gifts of grace, yet all of them but droſſe, and dung; this was the modeſt ſpirit of Paul, a man who ſometimes ſaith of himſelfe, He was not inferiour to the very chief Apoſtles, 2 Cor. 12.11. yet againe ſaith he, I am nothing, there is his magnanimity. When he is oppoſed, and vilified by the falſe Apoſtles; what hath Paul forgot his modeſty, now, that he knowes not how to ſubmit himſelfe, nor to compare himſelfe with his equals? No, but though chiefe of the Apoſtles, yet am I nothing. He lookes at every thing he had as nothing; This I am, but yet I am nothing. He ſometimes calls himſelfe, the leaſt of all the Apoſtles, 1 Cor. 15.9, 10 and yet other whiles, not inferiour to the very chiefe of them. Sometimes he calls himſelfe, the leaſt of all Saints, Eph. 3.8. and yet ſometimes, not inferiour to the very chiefe Apoſtles; and this he had learned, he had been inſtructed thus to deny himſelfe; he deſired, that he might know nothing but Chriſt, and him crucified. See the noble ſpirit of this ſelfe-deniall ſervant of God; ſometimes, whey the Magiſtrates had done him wrong, ſee then how he ſtands upon his priviledges, he complaines, they had beaten him, a Roman, being uncondemned, Act. 16.9. and when they heard this, they would have ſent him away privately; nay, let them come and fetch him out. See now, a man of a great and magnanimous ſpirit, though a man as fit to put up wrongs as any man, yet when he ſees the glory of God is intereſted in his perſon, and his calling, or his cauſe is called in queſtion, then he knowes how to ſtand upon his worth; and if in ſuch a caſe he ſuſtaine open wrong, then he will plead the liberty of a Subject; whereas at another time, he would have done more to a farre leſſe man then a Magiſtrate; He is become all things to all men, that he might ſave ſome every way; ſo gentle, that you may turn him about your hand any way, but elſe he wil ſtand upon his worth, and not inferiour to the very chief Apoſtles; thoſe that are greateſt and chiefeſt, ſuch, who ſeemed to be pillars, he is not inferiour to any of them, the greateſt of them all; equall to the beſt of them, if not before them all, and yet laboured more then they all, 1 Cor. 15. laſt. to ſhew you the marvellous modeſty of the ſpirit of grace, a work incompattible to nature, but is found only in a ſpirit of holineſſe, and there only they are combined together in the ſame perſon, at the ſame time, and in the ſame buſineſſe, with the ſame breath he can tell you; He is not inferiour to the very chief Apoſtles, and yet, I am nothing. Notable is that expreſſion of David to this purpoſe, My eyes are not lofty, nor my heart haughty, but I have behaved may ſelfe as a weaned childe, Pſal. 131.1, 2, Now you would thinke if a man were ſuch a weaned humble creature, he could not tell how to ſpeake, nor to take any great things in hand; but when he comes to ſpeake to that,Pſal. 24.7. opened. you ſhall marke the frame of his ſpirit, Pſal. 24.7.9. Stand open ye everlasting doores, and be ye lift up ye everlaſting gates, that the King of glory may come in. When he lookes at earthly things, yea the beſt of them, his heart is ſo weaned from them, that he knowes not how to have an high thought, weaned even from a Kingdome, as a childe from the breaſt, and yet the ſame ſoule that is thus weaned, and thus meane in his owne eyes, when he comes to ſpirituall matters, it is wonder to ſee the height of his ſpirit; theſe things are too low, and too ſhallow for him; hee knowes not how to cloſe with, nor to content himſelfe with ſuch poore things as theſe be, Crownes, and Scepters, and Dignities, his heart was weaned from them all, all of them things too low, and too meane for him to be exerciſed about; now be ye lift up ye gates, and he meanes the heart and conſcience of a man, the affection of his ſoul, lift up theſe to the wayes of God, he would now be of an higher ſtraine, ſo that a man would wonder at this, though the matter be great and high, every way farre above all earthly things, yet notwithſtanding he lookes at them all as matters fit for his heart to be raiſed up unto, he lookes at the favour of God, and the blood of Chriſt, and pardon of ſinne, the Kingdome of glory; he lookes at all theſe high matters as fit objects for his heart to be ſet upon: His eyes were not haughty, and he did not exerciſe himſelfe in great matters concerning earthly things, and yet, was it not a great matter to be King of Iſrael? yet is it not a greater matter to be the Sonne of God, then to be the Son in Law to a King? but his eyes are not haughty, he doth not exerciſe himſelfe in ſuch things as theſe be, but yet he exerciſeth himſelfe in greater matters then theſe things are; and therfore, when as Chriſtian men are thought to be of ſhallow weake ſpirits, and know not how to carry on end matters in this world, yet when they come to ſpirituall matters, there they can tell how to ſet their hearts a work about ſuch matters, about the inheritance of the Kingdome of Heaven, about the favour of God, and the light of Gods countenance, theſe be great matters; when they come to have the eye of God upon them, they can looke for the glory of his preſence, and the fellowſhip of the Angels; and they can diſcourſe, and tell you of great bleſſings that God hath layed up for them in Chriſt; then they can exerciſe their hearts in ſuch great matters, Pſal. 149.6. Let the high praiſes of God be in their mouthes; what a ſtrange ſpeech is there,Pſal. 149.6 expounded. for a man that ſometimes ſaid, Great matters are too high for him, yet now, as it is in the Originall, High things, the high glorious things of God, the great things of God, the magnanimous things of God, the high praiſes of God, the high Majeſty of God, the high praiſes, and thankſgiving of God, let them be in their mouthes; the mighty power of God, let that be in their lips, and a two-edged ſword in their hands. Hee ſpeakes of a word of Propheſie, and inſtruction to the people; the word is called, the ſword of the Spirit, whereby Kings are bound in chaines, and Lords in Iron bonds, and ſuch honour have all the Saints; he would have all the Saints of God to inveſt themſelves with this honour, that they might ſpeake of ſuch glorious excellent things, as their words might be like to a two-edged ſword, to cut aſunder the hearts of great Princes, to bring Kings and great Lords in chaines of horrour, and anguiſh of ſoule and conſcience, ſuch chaines as out of which there is no redemption, but by the high words of the Saints, by the high promiſes of God to ſpeake peace to the ſoules of Princes; but let the high threatnings of God be in their mouthes, the high Commandements of God in their mouthes, and thoſe wil binde Kings in chaines, and Lords in fetters of Iron; and then let the high promiſes of God, the ſpirituall promiſes of grace be in their mouthes, to ſet Princes at liberty, and to teach their Senatours wiſedome. A ſtrange kind of combination in the Spirit of grace wrought in ſuch hearts, they can call upon their hearts to be lifted up to the high things of God, nothing then too great for them to exerciſe themſelves in; no Mercies, nor Judgements too great, no not the unſearchable counſell of God, the depths of the Myſteries of God, nothing is too high for them, it will be prying, and looking into the ſecret counſells of God, and yet both together with moſt modeſty, when the ſoule is moſt lifted up in the wayes of God, yet at the ſame time he lookes at himſelfe as nothing, and yet notwithſtanding ſo far forth as God will be pleaſed to reveale it to him, hee will bee ſearching into the deepe things of God, and yet all this will hee doe with a very modeſt ſpirit.
Thus you have ſeene ſix combinations ſeverally of the gracious affections, that are not to bee found in nature, no not ſet upon civill objects, much leſſe upon ſpirituall, but upon civill objects, they cannot be ſo combined together.
Seventhly,The seventh combination of graces. there is another combination of vertues ſtrangely mixed in every lively holy Chriſtian, And that is, Diligence in wordly buſineſſes, and yet deadneſſe to the world; ſuch a myſtery as none can read, but they that know it. For a man to riſe early, and goe to bed late, and eate the bread of carefullneſſe, not a ſinfull, but a provident care,Diligence in worldly buſines, and yet dead to the world. and to avoid idleneſſe, cannot indure to ſpend any idle time, takes all opportunities to be doing ſomething, early and late, and looſeth no opportunity, go any way and beſtir himſelfe for profit, this will he doe moſt diligently in his calling: And yet bee a man dead-hearted to the world, the diligent hand maketh rich, Prov. 10.4. and you read of the godly woman, that ſhe riſeth while it is yet night, Prov. 31.27. And of this ye read, Prov. 15.13. and 18, 19.27. Now if this be a thing which is ſo common in the mouth of the holy ghoſt, and you ſee was the practice of the greateſt women, then upon the earth; the greateſt Princes in thoſe times, the more gracious, the more diligent, and laborious in their callings: you ſee it will well ſtand with the life of grace, very diligent in worldly buſineſſe. And yet notwithſtanding, the very ſame ſouls that are moſt ful of the worlds buſineſſes, the more diligent they be in their callings, yet the ſame persons are directed to be dead with Chriſt, Col. 3.1, 2, 3. Set not your affections upon things below, but on things that are above, for we are dead with Chriſt. Meaning dead to all theſe earthly things, and all the comforts here below, they are not our life, but our life is hid with Chriſt in God; and therefore to this world are we dead. And Paul therefore ſo ſpeakes of it, Gal. 6.14. The world is crucified to me, and I unto the world, the very ſame men that are ſo crucified to the world, yet the ſpirits of thoſe men, though their affections be in heaven, yet their labours are in the earth, Phil. 3.20. Our converſation is in heaven, but our imployments is here upon the earth, diligently taking paines in our callings, ever very buſie in outward imployments. Obſerve the Ante, learne her wayes, and be wiſe, Prov. 6. be buſie like Antes, morning and evening, early and late, and labour diligently with their hands, and with their wits, and which way ſoever as may be the beſt improvement of a mans tallent; it muſt be imployed to the beſt advantage, and yet when a man hath laboured thus buſily, yet his heart, and mind, and affections are above; he goes about all his buſineſſe, in obedience to Gods Commandement, and he intends the glory of God; and he thereby ſets himſelfe, and his houſhold at more liberty for the ſervice of God in their places, and ſo, though hee labour moſt diligently in his calling, yet his heart is not ſet upon theſe things, he can tell what to doe with his eſtate when he hath got it. Say not therefore when you ſee two men labouring very diligently and buſily in the world, ſay not, here is a couple of worldlings, for two men may do the ſame buſineſſe, and have the ſame ſucceſſe, and yet a marvellous difference between them, the heart of the one may be dead to theſe things, he looks at them as they be; indeed, but crums that fall from the childrens table, he lookes not at them as his cheifeſt good, but the bread of life, the ſpirituall food of his ſoule, that is the thing which he cheifly labours after, another man places his happineſſe and felicity in them, and makes them his cheifeſt good, and ſo there is a manifeſt difference between them.
So then you ſee ſeven combinations of graces that are in the life of holineſſe, and all of ſingular uſe in this kind.
Eightly, the laſt vertue is a ſingle one, and that is love of enemyes.Love of Enemies. I ſay unto you, love your enemies, Matth. 5.44. that you may be the children of your heavenly Father. Love your enemies. This very grace whereby we doe love our enemyes, it hath a contrary worke to nature, for naturally, this we ſhall finde to be the frame of our hearts, towards our enemies, we are cold and undiſpoſed to doe any good office unto them, very hard and cold, and frozen towards them: Thoſe who are our enemies, we take no pleaſure in them, but now in ſuch a caſe as this, the love of a Chriſtian will come and warme the heart, and thaw this cold froſtineſſe that is in our ſoules; whereas before a man was cold toward his Enemies, his heart now begins to reflect upon him in pitty and compaſſion; and inſtead of hardneſſe, his heart now melts and is made ſoft within him, to ſee what ill meaſures it could have put upon its enemies. But on the contrary ſide, the ſame hatred in a man that is towards his enemyes, it makes a man of an hot diſtemper, with boyling in heat of wrath againſt his enemies, he is all upon it to doe him any harme, his heart is full of hot and bitter wrath; ſo as that love which was as heat and fire to thaw and warme, cold and hard hearts, when it comes to the fire of wrath, it is as it were cold water, and allayes that heat and bitterneſſe, and harſhneſſe, which elſe our hearts are ſubject to.
This is the nature of love, as it is the nature of water to coole hot diſtempers; and as it is the nature of fire, to thaw and ſoften hard frozen ſpirits, & ſo though it be but as one intire grace. Yet in the act it puts forth a kind of variety of worke, whereby one would thinke it did croſſe it ſelfe, but it doth not, but doth all by the life of Chriſt: thus you ſee what the effects of the life of ſanctification is in the heart of a man, after that God hath begun, to roote the life of juſtification in us, and hee diſcernes that God hath wrought a change in him, and then theſe ſeverall graces, though in themſelves, and worke one oppoſite to another; yet in a Chriſtian heart they can meet and joyne together.
And therefore now doe but lay this to heart, he that hath the Sonne hath life. Will a Chriſtian ſay, how ſhal I know that I have that life, in having of which, I may know I have Chriſt? Why, do but conſider with thine owne ſoule, not now of the life of thy juſtification, but haſt thou found that ever God did fill thy heart with joy, ſo as thy ſoule hath ſaid, the Lord hath done great things for my ſoule, whereof he hath made me to rejoyce? and haſt thou found that when thou haſt moſt rejoyced in the wonderfull mercy of God, then hath thy heart moſt melted before the Lord thy God? And thou haſt been aſhamed and confounded within thy ſelfe, and never open thy mouth againſt God any more. Doeſt thou ſee that the more God reveales Chriſt to thee, who was crucified for thy ſake, the more bitterly thou moaneſt for thy wickedneſſe? then it is a ſtrong evidence of life and peace in thy ſoule; were it not the mighty power of the life of Chriſt in thee, thou couldeſt have had neither of both theſe graces, much leſſe combined together to worke the ſame thing, at one and the ſame time: if therefore God hath helped you to looke at the great mercy of God with joy, and yet with ſhame and bitter mourning, that ever thou ſhouldeſt diſhonour ſuch a God; certainly, God hath vouchſafed thee life, and ſuch a life, as in which thou ſhalt live. You ſhall have many a ſoule that is marvellouſly comforted in hearing the word, rejoyce exceedingly in what they heare; and goe home and ſay ſuch a word was good and very comfortable, and never man ſpake like that man, and he never thought before that there was ſo much to be found in the word, as now he conceives there is. But now if this were the joy of Gods Elect; if it were ſuch a joy as would not vaniſh away like lightning in the aire, a flaſh of joy, it would ſinke downe into the heart, and leave ſo much the more deeper impreſſion mourning, by how much the more it hath had joy: I grant, that ſometimes the joy of Gods owne ſervants may ſoone vaniſh away, but it was never knowne that the joy of a living Chriſtian did ſo ſoone vaniſh and depart away, but that when it did moſt abound in the heart, it did cauſe inward mourning, and if not weeping, yet an affection of greife and ſorrow of ſoule; that ever we have ſo diſpleaſed God, the more God hath been mercifull to us, the more are we ſhamed of ourſelves, & inwardly grieve for our ſhameleſſe carriages.
If therefore you only finde joy in hearing, that may deceive you, it is not the ſhortneſſe of the continuance that argues the unſoundneſſe of the joy, but the want of this combination that will argue the falſhood of it; if God yoake not ſpirituall joy with ſpirituall mourning, then ſuſpect your joy, for it doth not accompany ſalvation unto life. And in very deed, this you ſhall find to be true, the joy of living ſoules in Chriſt, though that oftentimes bee ſoon gone, yet it leaves this ſpirit of mourning, which keeps poſſeſſion for it, and that many times for a long time; and you may read your comfort in the ſorrow that it hath left behind, for there is as much cauſe of comfort in this ſorrow, as in the joy when you had it; when you ſee your ſoules can mourne unfeignedly, for that you ſee ſo good a God to ſuch a wretch; this very comfortable ſorrow that is left in thy heart, is an undoubted pledge that it is not a vaniſhing joy, the power and work of it laſts long, and wil abide in the ſoule for ever; a man will in ſuch a caſe mourne for his ſin while he lives. If you have therefore found your joy mixed with ſorrow it is right, elſe it is but a fading, hypocriticall, and falſe joy.
Againe further, how doe you finde your heart affected with the duties of Gods worſhip? Doe you come to duties marvellous unwillingly, that if you could avoyd it you would not keep ſuch duties in your houſe, and if it muſt needs be, you put it upon any body rather then upon your ſelfe; you may be a living Chriſtian, but your heart is in a dead frame at that time, and if it be alwayes ſo with you, you never did truly live, but if you finde your ſpirits, at leaſt your hearts comming on moſt willingly to Chriſtian duties, that you performe them like Free-will offerings, not free, ſo as without warrant from Gods Word, but free in reſpect of grace. Doe but obſerve thus much, it may be you may come off freely before God, becauſe hee hath given you ſpirituall gifts, and you can quit your ſelves well in the performance of them, and that makes you come the more boldly; but conſider, if the more willingly you come to Chriſtian duties, the more trembling your heart goes about them; the more the ſoule is prepared, the more it feares before the Lord, and the more lowly the ſpirit is, and awfull in the ſight of God, if a man can ſerve the Lord with joy, and trembling together, then the ſervice you perform to God is heavenly, and ſpirituall, and lively, and ſuch as in which you live, they come from a living heart, and the ſacrifice is lively and acceptable, and argues you have life, and therein you have Chriſt the God of peace, but if a man have only feare in a duty, but no joy; or joy, but no feare; his heart is not in a good frame, we muſt bring a better frame of heart before God then ſo, before we can ſay that we have the life of ſanctification.
Againe, for another ſigne; How doe you finde your ſelves in your tribulations? are they altogether matter of burden, and wearineſſe to your hearts? Have you no joy in them? Have you many afflictions in inward, or in outward man, and no comfort in them? It is an uncomfortable ſigne to you; the life of ſanctification is not ſo ſhed abroad in your hearts, that you may gather you have life, but if you finde that in the multitude of your thoughts within you, Gods comforts delight your ſoule, Pſal. 94.19, 20. In the midſt of ſorrow you finde ſome comfort, if your life in Chriſt makes your ſaddeſt times joyfull and comfortable to you; and ſo in outward afflictions, though afflictions may ſeeme to be grievous, yet waite a while, and you ſhall ſee the more weight and burthen that lyes upon thee, and the more thy afflictions for Chriſt hath abounded, ſo hath thy conſolation abounded much more, 2 Cor. 1.6.
Againe, obſerve your carriage with men, it is good to be patient when you meet with evill doers, 2 Tim. 2. laſt. yet notwithſtanding not ſo patiently as to beare with them in every thing that is evil, to allow them in any ſin; no, if God give you place and opportunity, ſhew ſome kinde of zeal to cleanſe them from their evils, and this may well ſtand with your patience; be patient in things that concerne your ſelfe, but beare not with them that are evil in their evil deeds.
Againe, doe but obſerve the frame of your ſpirit in the things that you ſuffer; Are you meeke and gentle, and flexible, that is a good vertue; but how are you in the things of God? Are you ſtiffe, and unmoveable there? 1 Cor. 15. laſt, that though they may perſwade you very farre in any reaſonable thing concerning man,Note. but in things concerning God, you will not baite any thing of the peace of your Conſcience, for any mans pleaſure; are you unmoveable in ſuch a caſe? both theſe together doe very well, ſtedfaſt, and yet ſoone perſwaded; ſuch an heart as is thus mixed, and knowes how to temper and frame his ſpirit according to God, he is a living ſoule, and hath life, and Chriſt the Prince of life.
Againe, thou art a modeſt Creature, and thinkeſt meanly of thy ſelfe, and art weaned from this world, it is a vertue, but how is it coupled, for God couples every grace with another grace, that they may poyſe one another, as Chriſt ſent out his Diſciples, by two and two together; ſo all the graces of the Spirit joyne one with another, they ballance one another, that he may not be too high on the one ſide, nor too low on the other, but that all things may be carried according to God, and therefore thou art modeſt; it is well, but haſt thou withall an high and a lofty ſpirit, that if it be heavenly matters thou art to be exerciſed in, they cannot be too high for thee. Let a man tell thee of State matters, comming before Princes, and tell thee of nobility, thou art aſhamed, and knoweſt not how to ſet about ſuch things as thoſe be, but tell thee of an inheritance in the Kingdome of glory, and the making it ſure to thee in a way of Gods grace. Tell thee of pardon of ſinne, and of the Spirit of grace, and the riches of the precious promiſes of God, and thy heart can looke at theſe highly, then thou art of a magnanimous ſpirit, then is thy modeſty in outward things well coupled, but he whoſe ſpirit is moſt lofty ſhould be moſt humble, couple them together and they well ſuit one another; when they goe hand in hand, righteouſneſſe and peace goe together, modeſty and magnanimity, humility and courage goe together, they make an amiable ſet of grace where-ever they are ſo coupled; if it be of things concerning thy ſelfe, thou haſt not an heart to ſtand out againſt any man of place, but he may bow thee round about; but if they wrong thee ſo farre as Gods honour is intereſted in the thing, thou canſt then ſtand upon thy lawfull rights, and if therein thou be impeached, thou canſt come off with this, thou art not inferiour to the chiefe Apoſtles, and yet art nothing, nor art able to doe any thing.
Againe, looke at thy worldly buſineſſe, art thou diligent in thy Calling, it is well; and you ſay, Curſed is he that doth the worke of the Lord negligently; and the work of his Calling is, the worke of the Lord. But how ſtands thy heart affected in the midſt of thy buſineſſe? Is thy heart dead to the world, goe not about it with a worldly heart, goe not about it for profit ſake, but becauſe God ſets thee about it? And you are more free to the ſervice of God, and to doe more good, this is the life of ſanctification.
And laſtly, if God give us hearts ſo abundant in love, that it both thawes our cold and ſtiffe hearts towards our poore Brethren, and alſo puts a watery temper to coole the wilde-fire of our wrath towards our enemies; it is a mighty power of the Spirit of grace to turne it ſelfe ſo many wayes, for the right ordering and framing of a Chriſtian in the courſe of his ſanctification; theſe be comfortable ſignes of our life of ſanctification.