Christ the Fountain of Life, Sermon 9
SERMON IX.
1 JOHN 5.12.
He that hath the Son, hath life, and he that hath not the Son, hath not life.
NOw we come to ſpeake of ſuch effects of the life of Sanctification,Effects of Sanctification ſignes of ſpiritual life. as ſhew themſelves in the lives of Chriſtians, by obſerving of which in our ſelves we may know we have Chriſt, and life in him.
Now theſe effects are ſuitable to the effects of naturall life, and they are principally five.
The firſt is motion,1 Effect motion. when a creature is able to move it ſelf unto the duties of its place; it is an effect of naturall life, when it is able to move it ſelfe in its place, then it is ſaid to live ſuch or ſuch a life; if you ſee a Creature ſtirres, and moves not further then by the help of another, then you ſay, it lives not; but if it ſtirre of it ſelfe, then you ſay, it lives: Nor is it ſtrait way alive if it move, unleſſe it be in its place, for you ſee earthly things will move downward, if they be upward, and light things will move upward; but theſe are out of their places, they are rather moved then themſelves doe move, when they are out of their place; and it is not ſo much from a power of moving, but rather an affection to reſt, then a power to move themſelves. And further, ſuppoſe they ſhould move themſelves, meet it is they ſhould move themſelves to ſuch actions as argues as argue this, and that life which they expreſſe; ſuppoſe a Tree moves it ſelfe, and nouriſh it ſelfe, and grow, and that in its place, yet it doth not move it ſelfe to ſee, nor heare; and beaſts that doe move themſelves to ſee, and heare, yet they cannot move themſelves to acts of Reaſon; and men that can move to acts of Reaſon, yet cannot move themſelves to any ſpirituall duty and work of grace, ſo that that motion which argues the life of the ſoule, is a power to move it ſelfe, and in its place unto ſpirituall duties, that is the true nature of the life of ſanctification; doe you therefore ſee a creature no further moving it ſelfe then according to its lightneſſe. You ſhall ſometimes have men to move themſelves out of their levity, come to an eminent duty in the pride of their natures,Note. and will lift themſelves up to ſome duties; but this is not out of an inward principle, but out of the lightneſſe of their ſpirits deſire to be above,Lightneſs of ſpirit. will move them to this and that duty, and rather move from hence then from any inward principle of grace; and ſo ſometimes creatures out of their heavineſſe, and baſeneſſe of minde, will be doing ſpirituall duties; but as the one doth them to be ſeen of men, and performe the meere letter of the duty, and in the pride of his heart, not out of any inward affection to ſuch duties; ſo there be others that for profit ſake will move themſelves baſely unto ſpirituall duties, as Chriſt ſaid of his Hearers, they followed him for loaves, Joh. 6.26. ſo that it is one thing to move to ſuch or ſuch a buſineſſe, or to be ſtirring about ſuch duties, out of an inward affection to the duty and inclination of heart, and love of ſuch a worke, and another thing to be carried to ſuch workes out of an inward levity of nature, or becauſe by ſuch duties a man may excell others, and goe beyond his neighbours; and it is one thing to be acting and ſtirring in ſpirituall duties, out of an inward love to them, and another to performe them, out of a baſe reſpect to the profit, and pleaſure that may be found in them, in outward peace and reſt; as ſometimes the caſe ſo ſtands, that if a man doe betake himſelfe to ſpirituall duties, he ſhall perhaps finde the more favour in the eyes of men, and to pleaſe authority, if it take the better ſide; and ſo from an heavie baſeneſſe of their hearts to ſuch regards; they will have reſpect unto ſpirituall duties, but theſe doe not move but as heavie things move, downward, and light things upward; a ſtone will move downward, and fire upward. Abſolom had a marvellous ſtrong affection to be doing, 2 Sam. 15.4. he tels them every man ſhould have juſtice, if he was but made King in the Land, ſo all Iſrael deſired after him; but Abſolom was now out of his place, but as ſoone as ever he got into the place hee deſired, the firſt thing he intended was to cut off his Fathers life, an act of the greateſt rebellion that ever could be done, ſo that men out of their places are apt to be ſtirring and moving, but it is but either from the baſeneſſe or lightneſſe of their hearts;Note this. O that I were but in my Maſters place, ſaith a ſervant, I would have duties performed in ſuch time and place, and when they come to be in place, and might order and command their families, then they grow as bad as their Maſters, and it may be worſe, but this are we apt to doe when we are out of our places, apt to be moving, but its not true life, becauſe only that which moves in its place that only lives; and yet further: A thing may move in its place, and yet move from ſome kind of outward reſpects; as a Watch, or a Clock, it moves, but it is from the weight that lyes and hangs upon it, and ſo it is rather a violent motion then a naturall. So is it many times with men, the weight of the Law, or the weight of the authority of Governours doth ſo carry them an end in thoſe waies they walke in, that they goe through with it, and yet it is but from an outward principle, from ſome outward weights that hangs upon them; but yet, ſuppoſe men ſhould be doing in their places, as Jehu was; he was mighty in his place, and was very much againſt Baal, and deſtroyed the houſe of Ahab, and his children, and his friends; but yet notwithſtanding though this was all in his calling, he had a ſpeciall Calling given him of God to that end;What required to a ſpirituall duty. but though you ſhould performe duties in your places, as a tree though it move in its place upward, yet it puts not forth; ſo many a man may doe good duties in his place, and yet be wanting in the graciouſneſſe and ſpirituality of them. Now to make a duty ſpirituall, requires not only that it ſhould be for the better, a good worke, but that it ſhould be wrought.
Firſt in ſence of our owne inſufficiency without Chriſt, and yet ſo, as that by and from Chriſt we are able to doe it.
Secondly, that we have ſome reſpect to the Word of God for our warrant.
Thirdly, that in all we doe, we have reſpect to the glory of God in all our performances, I live by the faith of the Son of God, Gal. 2.20. The juſt ſhall live by his owne faith. As if he ſhould ſay, he no further puts forth a worke of ſpirituall life, further then he denies his owne ability, ſo farre hee lives by his faith, and depends upon Chriſt for ſupply in every duty he goes about, whether he pray, preach, or receive Sacraments, or be diligent in his Calling, or in his carriage towards any that ſtand in relation to him, ſo farre as we are ſenſible of our owne failings, and therefore doe depend upon him for ſtrength; theſe are not ſuch as come from common graces,Common gifts. but doe accompany ſanctification to life. It is true, if men be inveſted with common gifts, they may be acted and moved to many duties in their places, and put out very ſweet affections to the duty, and yet doe it rather out of the power of their owne ſtrength, and rather for their owne glory and applauſe, then from any dependance upon Chriſt; ſo that ſpirituall life hath the Lord Jeſus for its root, and the Word for its warrant, and for its rule to walke by, Pſal. 119.6. Then ſhall I never be aſhamed, when I have reſpect unto all thy Commandements. All ſuch actions will be accpptable to God, and ſerviceable to men; and alſo aime at the glory of God for the end, that is, their laſt end, and all ſuch other ends as are ſub-ordinate unto that, the building up of Gods Kingdome, Zach. 7.5, 6, 7. When ye did eate, did ye it unto me, ſaith the Lord? nay, did ye not doe it to your ſelves? Hoſ. 7.14. They have not cryed unto me with their heart, when they howled upon their beds. Did you deſire in your prayers to bring in any ſervice to God, to tend to his honour and glory? And did you debaſe your owne ſoules before him, that you might finde help from him? Or, did you not this to your ſelves, or for your owne deliverance, and redemption, and freedome from ſuch bondage and other miſeries that lay upon you, ſo that if God ſee men goe about ſuch duties meerly for themſelves, they are wanting of this ſpirituall life. So then, doe but lay theſe things together, doe you finde a man that is deſirous to be doing good duties, but is it to pleaſe others, or is it out of the bonds of authority that lyes upon him? Doe you ſee them have affection to duties, but out of their place and calling, or in their calling; they doe ſuch duties but rather out of their own ſtrength, then from the ſtrength of Chriſt, and not out of a conſcionable reſpect to all the Commandements of God; or if it be from outward principles, and to wrong ends, the glory of God not ſought after, nor tending to the building up themſelves, nor others in grace; all theſe are ſuch as men may be carried to doe from outward reſpects; they may doe ſomething that one would thinke would argue life, but all the duties they doe by their owne ſtrength is like a Spider, that weaves a webbe out of her owne bowels, we follow not the rule of the Word exactly, but are ever wheeling about to our owne ends, and to thoſe reſpects that concerne our ſelves rather then to the glory of God, and the Churches good; it is true, no man that hath common graces, men that have gifts of preaching, and gifts of praying may love to act, and move them, or any other zealous gift; but yet notwithſtanding you ſhal finde this to be true, that till the heart be ſanctified by the life of Chriſt, we ever detaine all the graces of God in unrighteouſneſſe, as the Romans and Gentiles did, detaine the truth of God in unrighteouſneſſe, Rom. 1.18. So we by a ſpirit of ypocriſie, detaine all the graces of God in unrighteouſneſſe, and in Hypocriſie; whereas God hath given us every grace, and the manifeſtation thereof to edifie himſelfe, and to glorifie God withall. We wonderfully magnifie our ſelves withall, and make our ſelves goodly in the eyes of men; we are full of our ſelves, and thinke we have this and that in us that will ſerve our turne, and reach our owne ends, this is not a life of grace, but is indeed a dead worke all that we doe; and therefore reſt not in any ſuch kinde of life and motion: But if you finde an inward inclination of ſoule to Spirituall duties, and to thoſe duties in ſpeciall that are pertinent to your place, and if they be not within the compaſſe of your calling, you dare not reach unto them; and in your calling, you do them not out of deſire to be ſeen of men, but you are doing good duties out of a ſence of your owne inability to reach any duty in your calling, much leſſe of Gods ſervice, and in them all, you obſerve every commandement of God, and the ends you aime at are ſingly, that God may be glorifyed, and that God may ſee you, and not man; that good may be done by you in your places, in Church, and Family, and Commonwealth, and that thereby others might be brought on to God, and his Kingdome increaſed, this very motion and inclination of your hearts is an argument that you have a ſtirring ſpirit to ſpiritual duties, and this is ſpirituall life in Chriſt: And therefore, by how much the more God ſhall give you an heart to bee doing your works and duties in this order, ſo much the more comfort you ſhal gather to your ſouls, that undoubtedly Chriſt hath ſhed abroad his ſpirit in you, by which you are able to doe that which elſe you could not have reached unto.
Queſt. You ſay unto me, may not a good Chriſtian man have his heart ſo dead, that he is unfit to pray; or preach, or to inſtruct his Family, or for the duties of his calling; fit, and good for nothing: And is a ſoule in ſuch a caſe as this altogether void of ſpirituall life, and ſanctification? is there not ſometimes a kind of a coath come upon a Chriſtian, that ſo benumbs his ſpirit, that he performes no duties at all, but if he might have his owne mind, he would not pray at all, nor receive Sacraments? Is not this ſometimes the caſe of Chriſtian? and will you ſay that ſuch an one is a dead ſoule, becauſe he is altogether liſtleſſe, and dead-hearted to move to any ſpirituall duty?
Anſw. It is true, there may fall ſuch a deadneſſe upon the heart of Chriſtian men, that they are both unable and unwilling to any ſpiritual duty. Which commonly God leaves his ſervants unto, when he hath found them acting and moving in their own ſtrength, and upon their detaining of the graces of God in unrighteouſneſſe,Cauſes of deadnes of heart. and diverting them rather to their own praiſe in the world, then the edifying of the people of God, or the glorifying of his own name, when God ſees we are much of our ſelves, and thinke we can doe much by the ſtrength of grace we have received, then God is wont to leave us cold and dead, ſo as we know not in the world what to doe, nor are we willing to do any thing; The very preſence of a duty, and the thoughts of it, is an horror to ſuch ſoules in ſuch caſes; we have been too buſie in our own ſtrength, and too mighty in the grace we have received, and rather aimed at our ſelves then at him, and then no marvaile if God leave us to a world of deadneſſe.
But when God hath thus by this meanes let us ſee, that all our life is in him, and that we are dead hearted further then we have life from him, then God is wont not to faile, but to help us thus farre at the leaſt, to looke with a wiſt, and a ſad eye upon the forlornnes of our eſtates, and to cry out of our ſelves, O what dead hearted Creatures, and dull ſpirited things are we and bemoane our ſelves as Paul did, Rom. 7.18. I ſee that in me, that is, in my fleſh, Remedies againſt deadneſſe.dwels no good thing. Sometimes I have a minde to doe good duties, but I finde that I have no ſtrength to performe; Paul comes to Macedonia, and he had an open doore, a faire calling to preach, but he had no heart to it, becauſe he found not Titus his brother there. Now when this is the caſe of a Chriſtian man, that he is ſtrait, and dead hearted, he groanes under the burthen of it, and he lookes at it with ſad countenance, and ſees he is not well, but is ready to complaine of it; now this ſence and complaint of deadneſſe, and uſing the beſt meanes to raiſe himſelfe up out of this deadneſſe, this is an action of Spirituall life.
It is an act of Spirituall life for a man to be ſenſible of his owne deadneſſe, which in time workes the ſoule of a Chriſtian to a more conſtant dependance upon Chriſt for life, and makes him more obſerveable of the Word, and more ingenuous and ſincere in looking at the glory of God, and the Churches good, more then his owne; and by how much the more we come to this paſſe, and the more we have reſpect to the Word as our daily rule, ſo much the more All our ſtirrings in our callings is a motion of Spirituall life, and argues the life of ſanctification, ſhed abroad in our hearts.
Secondly, another action of life is feeding,2 Signe of ſpirituall life. the creature that feeds it ſelfe is able to live,Joh. 6, 35. explained, Iohn 6.35. Except you eate my Fleſh, and drinke my Blood, you have no life in you. He doth not ſpeake of the Sacrament of the Lords Supper there, for it was not then inſtituted; but yet it is true of that, as wel as of any other Ordinance of God, the Body and Blood of Chriſt, fed upon in Word and Sacrament; and Chriſtian communion, in hearing and reading the Word, and if Chriſt had ordained more Ordinances then he hath, yet when he hath had ordained any Spirituall Ordinance, the feeding upon Chriſt in that Ordinance, had been an argument of Spirituall life; Except yee eate his fleſh, and drinke his blood, yee have no life in you. This is an argument of Spirituall life, when a man in every duty that he takes in hand, and is ſenſible in them all in ſome meaſure, though not alwayes eaſie to be diſcerned at firſt; but if in every duty of Chriſtianity that you performe, and in every Ordinance of God you feed upon Chriſt, then you have life in Chriſt, ſo that let a man obſerve it; You heare the Word, and you receive Sacraments, and you partake in Chriſtian company; Doe you eate the fleſh of Chriſt there? and drinke his blood there? If ſo, then it is well; when you heare the Word, is the Blood of Chriſt, or is the fleſh of Christ there? or is either of both there to feed upon? Or in prayer, or in any other duty that you take in hand, doe you feed upon Chriſt in it? If you feed upon him there, you have life, and he that feeds not, lives not; if a man forbeare his meat he cannot long ſubſiſt. It is true, a man may live for a while and finde no relliſh in any thing, but in time he muſt finde reliſh in them, elſe he cannot be preſerved.
Queſt. But how ſhall I know that I doe feed upon Chriſt in every Ordinance?
Anſ. 1. A ſoule longs after Chriſt in Ordinance.Firſt, Whether doe you finde an inward longing deſire in your ſouls after the Lord Jeſus Chriſt in the duties you goe about? Doe you come with a deſire to finde Chriſt in his Ordinance, hungring and thirſting, and not ſatisfied unleſſe you finde Chriſt? that is the nature of hungring and thirſting and ſo is the caſe here. This deſire and thirſt is ſuch an unquenchable deſire, as that without Chriſt it is by no meanes ſatisfied; doe you therefore finde an inward longing to find and meet with the Lord Jeſus, in the Word that you read or heare, in the Sacraments that you receive, and ſuch a longing deſire, as that if you finde not Chriſt there, you goe away poore and dead, and finding your hearts unſatisfied is an evident ſigne of life, for you came to an Ordinance, and deſired to finde Chriſt there, and there he was not; what then, Cant. 3.1, 2, 3. to the bed of the Ordinances, the Church goes to ſeek and to finde Chriſt, by night I ſought him, that was in a time of calamity, that ſhe could plainly diſcerne ſhe found him not, and ſhe ſought him in every other Ordinance, but found him not, or ſign of life; ſhe hungers, and ſought out after him, but could not finde him, and when ſhe miſſed him was not ſatisfied.
If a man come to an Ordinance and find nothing there,Note this. and yet when he is gone, he is ſatisfied, he is well enough; that ſoule hath either no life at all, or life in a ſwound, or cold without ſtirring and motion; there is not an hungering deſire after him, when you can come and goe away unſatisfied, and yet be well contented too.
Secondly, feeding hath another worke,Strength and ſweetneſſe in the ordinance. the former is but a preparation, or ſuppoſition of feeding, but a man alſo then feeds when he findes ſome ſweetneſſe, and relliſh in the meat that he eates, that doth ever accompany feeding, and is a ſigne that a man doth feed, the ſtomach doth well affect the meat it feeds on; have you then found ſome ſweet relliſh in the Ordinances, the Goſpell is a ſweet ſavour to them that are ſaved, 2 Cor. 2.15, 16. and as for ſavour to ſmell, ſo, as a ſweet ſavour to the taſte; doe you therefore finde ſome kinde of ſweetneſſe, a ſpirituall ſweetneſſe in the Word you heare, or read, or Sacraments you receive, or prayers that you make? Are they ſuch a comfort or ſweetneſſe to you, that you finde in this or that promiſe, or commandement, or doctrin, any word of life? Do you finde ſtrength, and ſweetneſſe in it? It is an evident ſigne of life, becauſe you finde ſweetneſſe in it, its a ſigne of health to relliſh a ſweetneſſe in our meat; for a ſick man, it may be, eates, and drinkes, but he findes no ſweetneſſe in it, and that is a part of his complaint that he cannot reliſh his meat, and it is true, it may be a man that hath ſome life in him, feels no reliſh, no ſavour in any Ordinance; but then he ſees he is ſicke, and he complaines of it to God, but yet notwithſtanding if a man doe finde ſweetneſſe, and reliſh there, it is an evident argument not of life only, but of health, and ſuch as will maintaine ſpiritual life; but if a man find no ſweetneſſe in it he cannot live, for were there life, it would finde ſweetneſſe.
Thirdly,3. Particular applying of the Word. in all feeding, there is a taking of the meate downe, and not ſpitting it out, but we receive it downe, and there it lyes in our ſtomachs, and we chew upon it, and there it reſts, but if we caſt it up againe, then we feed not; it is an ill ſigne when we caſt it away as ſoone as we receive it. If Gods Word abide with us, and in us, that we doe not reject it, but hide it in our hearts, that ſo we might not ſinne againſt God, Pſal. 119.11. and receive it by a wiſe applying of it to our owne ſoules, receive it into the inward man, and apply our ſelves to every duty commanded us, ſo farre as concernes our callings, and our eſtates, and takes notice of every threatning, that we had need looke to it, ſo farre as we might ſinne againſt God; if we thus take the Word of God downe into our hearts, and make it our owne caſe, and therefore keepe it within our ſelves, and give up our ſelves in ſome meaſure to be bowed by it, and hide it in our hearts, and lets it ſit next our hearts, then truly we doe feed upon it, and it ſecretly conveyes ſtrength into us, though ſometimes we leſſe diſcerne it.
Fourthly,4. Conformity to the Word in everything all feeding containes in it a converſion of the meat into the thing nouriſhed, ſo as that which we feed upon, it becomes our ſelves, it is all one with our ſelves; in time it is ſo digeſted, and turned into our nature, that every part hath ſucked in its owne nouriſhment, every part hath received ſomething of that which was inwardly received. This hath been anciently obſerved, this is ſomewhat more then receiving Chriſt by faith, for when we apply every word to our ſelves, and make Chriſt ours, that is receiving him to be ours; yet it is a further worke to be conformable to the Lord Jeſus Chriſt in every thing, to be confirmed and eſtabliſhed in the Promiſes, and to be quickned by them, to be terrified by threatnings, and to ſtand in awe of every word of God, and to be bowed to an inward ſubjection to Chriſt, day by day, by the word we receive; this is a further mighty worke of grace:
If therefore hee be a Chriſtian, that by the Word and Ordinances he receives, he is faſhioned and made conformable to Chriſt; meek, and righteous, and lowly, and holy as he is, and willing to do any good Office for the Church of God, and goe up and down doing good, and needs no further motion this way, but as Chriſt moves him, it is a ſigne that he feeds upon Chriſt. Chriſt is turned into his nature, or which is more, his nature, is rather turned into the nature of Chriſt; the nouriſhment being ſo ſtrong makes us become ſuch as he is in this world. Now when we are conformable to the Lord Jeſus Chriſt by the Ordinances that we partake in, it is an evident ſign that we there feed upon him: And therefore try your ſelves by this ſigne of ſanctification, if you live, you feed on Chriſt, and except you ſo doe, you have no life in you, ſo then conſider, do I feed upon the fleſh of Chriſt, and drinke his blood, and do I finde a ſpirituall appetite to the Lord Jeſus raiſed up in my ſoule? and do I find any ſpiritual refreſhment and ſtrength by that which I do partake in? and that which I ſo find ſweetneſſe in, I apply it to my own eſtate, and convey it into the inward part of my heart, that I may be able to drink it up as my lot and portion: And do I by this ſtrength of grace grow like to Chriſt? and do I more adorn the Goſpell of Chriſt? this is an evident ſigne you live, for you feed upon ſpirituall food, which is an argument of ſpiritual life; no man can feed upon ſpirituall food, but he that lives, and ſuch a life as hee lives in Chriſt: Let a man come to the Word without an appetite to it, and when he comes find no nouriſhment nor refreſhment in it, and applyes nothing as is ſaid to him; but let ſuch and ſuch looke to it, he never hears profitably, that doth not particularly apply that which he heares; and if he apply it, he rather ſtormes at it, it is an evident argument that ſuch a man hath no life in him at all. Not that you ſhould here look at the naturall body and blood of Chriſt, for that were a Canaball eating and drinking. That which the Church of Rome puts upon the Church of God at this day; but our Saviour tells you the meaning of this place, It is the ſpirit that quickeneth, the fleſh profiteth nothing; had a company of Roman Souldiers fallen upon Chriſt, and either out of wrath againſt him, or love to themſelves, had pulled him in peeces and eaten him, goblet by goblet, it had profitted them nothing; had men eaten the reall body of Chriſt and drunk up his blood, and joyned with others in ſo doing, and left none of him, al this had profited them nothing, nay, it profits nothing, for the Capernites aske the queſtion, How can this man give us his fleſh to eat? it is an hard ſaying, they thought it incredible, v. 5.2. they would think it a ſavage bruitiſhneſſe to fal upon him in that manner, and therefore our Saviour ſo confeſſeth, that it is no part of his meaning, that they ſhould eate and drinke his reall body and blood: but hee meanes the breathing of the ſpirit in the Ordinances, if you can relliſh,Note this. and feed upon that; and grow to be ſuch as Chriſt was in this world, that was the meate and drinke of his ſoule, if you grow humble and meek, and be transformed into the ſpirit of Chriſt, if you ſee your ſpirits conformable to the will of Chriſt, it is a ſigne of the life of holineſſe in your ſoules, which God hath given you through Chriſt.
A third effect of the life of ſanctification,3 Signe is growth, for that which lives, growes till it come to its full perfection, so in all naturall,Growth in grace. vegitative, or ſenſitive life; if it live, it growes, till it come to its full maturity, when it comes to its full vigour and ſtrength, it may decay and ſtand at a ſtay; but a Chriſtians life never comes to that, till it come to the life of glory, to the full meaſure of the ſtature of Chriſt: In this life we cannot come to that, but therefore it is that we grow to the end of our dayes, and then are forthwith tranſlated to immortallity, ye deſire the ſincere milk of the word, that ye may grow thereby, 1 Pet. 2.2. and 2 Pet. 3.18. grow in grace: and God hath given us Miniſters to teach and inſtruct us, till we all grow to be perfect in Chriſt Jeſus, Eph. 4.11, 12, 13. Col. 2.19. Increaſe with the increaſings of God, with divine and inlarged and ſpirituall increaſing, ſo doth the body of Chriſt grow, and all the members of it: they grow in grace, and in the knowledge of the Lord Jeſus Chriſt:
So that this is a third effect of life, if a man can find his heart to grow.
Queſt. But doth not many a Chriſtian ſtand at a ſtay, and ſometimes grow backward, and fall from their firſt love, fall from the fruitfullneſſe and goodneſſe, and rootedneſſe in Chriſt, though not wholly cut off, yet falling from the firmeneſſe in grace, and the power of grace, and from fruitfullneſſe, and the abundance of the worke of righteouſneſſe.
Anſw. It is true, many a ſoule doth ſo for a while, but if ſo bee, that God doe give a Chriſtian man, not to grow, we muſt not say therefore he doth not live, not but that a man for a time, may be weake; as a living man in ſickneſſe may be very weake, his ſpirit faile, and his ſtrength faile, and his worke and imployment fails him, and he can do nothing, neither eate, nor drink, no not ſo much as leane upon a ſtaffe, but may lye bed-rid, but yet ſuch a man feeles a ſenſible diſtemper of his body, and he ceaſeth not to uſe the beſt means he can, and ſo in the end he comes to grow and recovers his firſt love againe in ſome meaſure; ſome alſo there are, that by ſinfull luſts waſte, inſtead of growing, as a theefe in a candle waſts it, but if there be a theefe in the heart, a lurking luſt in the ſoule; a living ſoule is not well till it be removed, by ſome good means or other, that ſo it may recover it ſelfe. It is ſometimes the caſe of a Chriſtian, as David ſpeakes, Pſal. 39. ult. Oh ſpare a little that I may recover any ſtrength; ſo a Chriſtian man if he find himſelfe in a decay, that he is dead and heartleſſe in every ſpirituall performance, oh then ſpare a little, that I may recover my ſtrength: Now hee is afraid to dye in ſuch a caſe, but hee would now have ſome time, that he may recover his firſt love and his firſt fruits, and that his faith might not vaniſh away in aſhes and ſmoak, if he ſee that his ſpirit decayes, he conſiders then, whence he is fallen, Rev. 2.4.5. and repents, and doth his firſt workes: This is the nature of repentance, it purges out;Repentance the beſt purge it purges out the noyſome humours that brought the body into languiſh and decay. Repentance is the cheifeſt purge, and ſo then wee doe our firſt workes, and attain to our firſt love, and grow more at the laſt then at the firſt, Rev. 2.19. and therefore this is to be conſidered of, a Chriſtian man is a growing man, if not always in the bulke, which is eaſie to bee diſcerned, as to grow in ſtrength and rootedneſſe, &c. yet ſurely he growes to more ſweetneſſe of ſpirit. An Apple is ſometimes grown to full growth upon a tree, yet grows not ſweet till a good time after, but in time it will: So a Chriſtian, though it may be he ſhall never get more knowledg then he hath, or more ability, but though the caſe ſo ſtand,Simile. that you are like to grow no further; yet you may grow to more ſweetneſſe, and mellowneſſe, to more love to your brethren, and be more ready to deny your ſelves of that arrogancy of ſpirit, and pride he is now addicted to. And ſo a Chriſtian growes in ſweetneſſe, and growes in rootedneſſe of ſpirit, and ſees his more want of Chriſt, and gets faſter hold on Chriſt. And though he cannot grow more tall in his outward expreſſion, nor more painful; yet in theſe two no Chriſtian that growes, but if he be living ahd healthful, he growes in firmeneſſe and rootedneſſe in Chriſt, and in great dependance upon him, from day to day in his wayes, And he growes in more ſweetneſſe, aymes more at Gods glory, and is more in love to his brethren, and more denys himſelfe in his own matters.
And if he grow not here, he is either no living Chriſtian in truth, or no healthfull Chriſtian; and if a man ſee this, and not bewaile his not growing in theſe, he hath no life at all in him; a man that growes harſh, and unſavoury and doth not take a courſe to repent of it, its a thouſand to one there is no life at all in him, but if a man grow, though but in amiableneſſe, and ſelfe-denial, and more firmly in Chriſt, and more aſſured of Gods grace and mercy, and more depend upon Chriſt for what he doth, and can do nothing without Chriſt, and he knowes it by experience, that unleſſe a man ſo grow, there is no life in him.
Fourthly,4. Effect of the life of Sanctification. another effect of the life of ſanctification is this, life is ſuch a thing as hath an expulſive power to expell, and drive out of the body that which is noyſome and hurtfull to it, and will caſt and ſweat it out; Nature cannot endure to be clogged with ſuperfluity, out it muſt one way or other, Nature will eaſe it ſelfe, it cannot long ſubſiſt; paine and ſickneſſe is grievous, and painfull to Nature; if any thing trouble the ſtomach, or the body, out it muſt by vomit, or purge, it cannot ſtay if the man be living; ſo if grace be but living in the ſoule, there is an expulſive power in the ſoule, that will purge away that which is contrary to it, it cannot endure ſuperfluity, but away it muſt goe, there it cannot ſtay, nothing will he keep, but that which is convenient for him: A Chriſtian, looke whatſoever it be that a Chriſtian findes ſuperfluous, and findes contrary to the life of Chriſt in his ſoule, either too much, or contrary to his ſpirit, that he abandons it more or leſſe by degrees, meaſure after meaſure, and time after time; ſo the Apoſtle exhorts, Jam. 1.21. Lay apart all filthineſſe and ſuperfluity of naughtineſſe, &c. If there be any thing which is ſuperfluous, or filthy, away with it, let it not reſt there; and if it be for no good purpoſe, let it have no reſt in thee.
There is many parts of knowledge that is not contrary to the life of ſanctification, but are more then we ſhall have uſe of in our callings, and though they may be ſuch things as others may make uſe of, yet they are ſuperfluous when they are of no uſe to us in our callings, then put them away unleſſe they be of uſe either for neceſſity, or expediency, then nature will caſt them away, eſpecially if they be naughty things; they are more then ſuperfluous, then they are noyſome and hurtfull; and therefore a Chriſtian man principally caſts away that which is noyſome, and corrupt; both doubting and preſumption is contrary to the life of faith, and therefore muſt be caſt out, caſt out all feares, and all ſelfe confidence, Perfect love caſteth out feare, 1 Joh. 4.18. Faith ſtrives againſt feare, and love ſtrives againſt malice, and patience ſtrives againſt frowardneſſe, modeſty againſt pride, and ſo every of God; wonder to ſee how it will by the degrees either ſweat them out, or elſe ſet themſelves by ſome ſerious duties of humiliation, and ſo cleanſe themſelves from all filthineſſe of fleſh and ſpirit, 2 Cor. 7.1. that he may grow to perfect holineſſe in the feare of God. He is weary of it, and that life of grace caſts out all the life of ſinne; he lookes at the life of this world as ſomething in it that is good, yet ſo much of the world as he ſees he cannot well manage, but with cumberance to the Spirit of grace, he layes it aſide, and meddles not with it, he ſtudies no more then to uſe in a practicall life; he would live as David in Sauls Armour, when he ſees it troubles him he layes it aſide. So ſhall you finde it with a Chriſtian, theſe things are unprofitable for him; keepe them out of your ſoules leaſt they prove a ſnare to you, and whatever is ſuperfluity caſt it out, and whatever diſtracts you, and clogs you with cares, out with it; whatever is a burden to the life of grace, caſt out all ſuch things.
Fifthly,5 Signe, life propagates its like. The laſt act of the life of ſanctification is the begetting of the like, and propagating according to their kinde; it is the nature both of Spirituall and Naturall life, it propagates its kinde, though at the firſt it may be weake, yet it growes to that temper by which it may propagate, and the life of grace is moſt ſtrong in this regard, it no ſooner moves and feeds, or growes in any meaſure, or begins to expell any ill matter, but it will have a minde to be fruitfull begetting its kinde, and that is above naturall life; a Chriſtian is moſt apt and ready to draw on others to be like himſelfe. As ſoone as ever the woman of Samaria ſaw that Jeſus was indeed the Meſſiah, and found, true ſweetneſſe in him, the very ſame houre ſhe runs into the Towne, and tells her neighbours, Come ſee a man that hath told me all that ever I did, (Joh. 4.29.) Is not he the Chriſt? and when they came and ſaw it they ſaid, We beleeve, not becauſe of thy Word, but becauſe we have heard him our ſelves, and we know that this is indeed the Chriſt. This is the proper nature of true life, as ſoone as they are truly begotten, they beget others of their owne kinde, not but that ſometimes a Chriſtian ſoule hides himſelfe long, before he be well ſetled, but when he truly diſcernes that he lives, and is conſcious to himſelfe that God will be gracious to his ſoule, then he deſires to propagate the like grace unto others, Joh. 1.41. to 46. when one had found Chriſt, they call others to come and ſee, Pſal. 51.10, Then ſhall I teach tranſgreſſors thy wayes, and ſinners ſhall be converted to thee; to ſhew you, that if God will but worke a cleane heart in David, and renew a right ſpirit within him; and his broken bones may be recovered, and if God ſhall be pleaſed to eſtabliſh him with his free ſpirit, and he may be once againe aſſured of the pardon his ſins; then will he teach others the wayes of God: if he be once converted himſelfe, he will draw on as many others as he can. Thus you have five ſignes of ſpirituall life.