THe Apostles scope here, is to shew vs what great priviledges wee haue by Iesus Christ; amongst which this is one of the chiefest, That he that hath the Sonne, hath life; that is, he hath a life of grace for the present, and shal haue a life of glory for euer hereafter; which he sets downe by the opposite, Mors est [...]ita sine Christo Ig­natius Epist. 15. ad Roma­nos. The generall Doctrines. He that hath not the Sonne, hath not life. So that the point lyes euidently before vs: That whosoeuer hath [Page 2] not a spirituall life for the present, hee is not in Christ, and whosoeuer hath it, is in Christ, and shall liue for euer; whence these two points are to be obserued.

• 1. That euery man by nature is a dead man;
  The doctrines
  that is, dead in trespasses and sinnes.
• 2. That yet there is a life to bee had, which is contrary to this death.

First, I say, Euery man by nature is a dead man, The first do­ctrine. for life you see here is from the Son: now there is Fiunt enim, non nascuntur Christiani. Tertullian. Apolog. ad­uers Gentes. Hierom. Epist 7. ad Laetam. c. 1. no man borne a member of the new Adam, but e­uery man is borne Psal. 51. 5. Rom. 5. 12. 18 a member of the old, & there­fore in that sense is borne a dead man, though otherwise indued with a naturall life: for if the Math. 7. 17, 18. c. 12. 33. Iude 12. Spirituall life wherein it consists. roote be dead, as the old Adam is, all the branches that rise from the root, must be dead also.

Againe, spirituall life is nothing else, but a coniunction of the soule with the Spirit of God; euen as the naturall life is a coniuncti­on of the body with the soule: now as the soule leaues the body, so the holy Ghost with­draws him selfe from the soule, when it is dis­ioynted, distempered, and made vnfit for vse. For euen as a man dwels in a house while it is habitable, hee playes on a musicall instru­ment while it is fit, and in tune; he vseth a ves­sell while it is whole, and sound; but when the house growes ruinous and inhabitable, he departs from it; when the instrument is vn­strung, he layes it aside: when the vessell is [Page 3] broken or boared thorow, hee casts it away. And as the soule departs from the body when it is growne ruinous, when it is made inhabi­table through mortall diseases, it layes it aside as an ouerworne garment: after the same manner, the holy Spirit withdrawes him selfe from the soule of a man, when it is broken, ruinatëd, and distempered, through the mor­tall disease of sinne and of naturall corrupti­on: and this is the case of euery naturall man whatsoeuer, till he be reuiued by the infusion of a new life. And yet it is the common opi­nion of naturall men, that if they liue in the Church, and be baptized, and pray, and heare the word, and imbrace the true religion, and practise the outward duties of it; that they are out of doubt in the state of this spirituall life. And therefore I thinke it would bee an houre well spent, to discouer dead men to themselues: to perswade them, that except they be made new creatures, ^d Except they bee Iohn 3. 3. 5. borne againe, they are in a state of death, and cannot be saued in that state and condition: For you see, he that hath not life, hath not the Son, and he that hath not the Sonne shall dye, the wrath of God abides on him for euer, Iohn 3. the last verse.

Now it is said, Ephes. 4. 18. That men are strangers from this life, through the ignorance that is in them, and the hardnesse of their hearts: Marke it; they are strangers from this life, [Page 4] partly through ignorance, because they are Pessima ig­norantia boni est, bonum non esse. Prosper. Cont. Colla­torem. cap. 3. 9. Ignorant of this worke of life and regenerati­on: they thinke there is a greater latitude in religion than there is; within which com­passe if they come they are safe: that is, though they bee not so strict, and so zealous; though they goe not so fast to heauen as o­thers, yet they shall do 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 to it, 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 besotted and surfeited 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 iudge of it, whether they haue this life of grace or not.

You will say vnto me, how shall we know it?

You shall know it, from those properties of The properties & markes of spirituall life & death. life and death that are taken from the naturall life and death.

1. A man may know whether he remaine in First property the state of nature, whether he be a dead man or no, by considering whether hee haue any change wrought in him. For as it was said of Christ; Reuel. 1. 18. He was dead, and is aliue; so it is true of euery man that is in Christ, Ephes. 2. 1. Rom. 6. 11, 1 [...]. Luke 15. 24, 31. Hee was dead, and is aliue: Now there are many chan­ges [Page 5] in a man; age makes a change; place and company makes a change; education, custome, and experience makes a change: but when a man is translated from death to life, it is ano­ther kind of change; Pa [...]ca Del praecep [...] sic totum [...]omic nem immu­tant, vt expo [...]i­to vetere novū reddant. Lactant. de falsa Sapientia cap. 26. As if another soule dwelt in the same body; that a man can say, Ego non sum ego; That when his old lusts, his acquain­tance, his old temptations shall come, hee 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. Euen as you see when a graft is put into a Crab-tree stocke, it changes all; the sappe, and the fruit, and the leaues, and all are of another fashion; so it is, when the life of grace is put into the heart of a naturall man, it changes the inward man and the outward; it changes the whole frame of the soule. For my beloued, this is not a light alteration; but as the old stampe must bee obliterated before the new can be imprinted; as the old building must bee pulled downe, before you can set vp the new; so this old nature of ours, must in a great measure be broken in peeces, before a man can be made a liuing man; which is done, by the infusion of the supernaturall qualities of grace and holinesse: I say, supernaturall; for euen as the earth may bring forth grasse and common wilde flowers of it selfe; but it must be plowed and sowen before any wheat, [Page 6] or choice plants can grow there; euen so, (my brethren) these corrupt natures we haue, may bring out things that are morally good, many morall vertues; but before they can bring forth fruites of true righteousnesse, they must be Ier. 4. 3. Hosea. 10. 12. plowed and sowne: plowed; that is, a man must be Psal. 51. 17. Isai. 66. 2. Initium enim est saluti [...] no­titia peccati. Seneca. Epist. 28. broken in heart with an apprehension of his sinne, and of Gods eternall wrath: hee must see himselfe but a dead man; hee must be Primum enim [...]pus fidei pe [...] dilectionem operantis, cor­dis companctio est: in qua sine dubi [...] eji­ciuntur daemo­nia, cuu eradi­cantur decor­de [...]eccata. Bernard. in A [...]centione. Dom. Sermo. 1. Col. 191. M. pricked and wounded in heart with the feare of it, as those Acts 2. 37. after the Sermon of Peter, it is said, They were pricked in their hearts, and cryed out; Men and brethren, what shall we do to be saued? This is that plowing and breaking the heart. But this is not enough, it must also be sowne; that is, there must be an implanting of spirituall graces, which change and renew vs: according to that which you shall finde, Rom. 12. 2. Fashion your selues no more after this world, but be ye changed, or metamorphosed, by the renuing of your minde: And this is the first way by which you may discerne, whether you be dead or aliue.

Secondly, when there is no action, when there is no motion in a man, you say hee is 2. Property. dead; when a man acts nothing, when hee stirres not himselfe, wee reckon him a dead man; and this is the case of euery naturall man, he is not able to moue hand or foot in the way of true godlinesse. And if you say, Yea Obiection. but they are able to pray, to heare the word [Page 7] of God, to receiue the Sacrament; they are able to doe many excellent duties of iustice and righteousnesse amongst men.

I answer, it is very true; but yet the Scrip­ture Answer. speakes of certaine dead workes, as Heb. 9. 14. The blood of Christ, is there said, to purge our conscience from dead workes; that is, all these before mentioned they may be done, and they are good workes in themselues, hauing all the lineaments of good workes, as you know a dead body hath of a liuing; but yet indeed they are but dead workes; that is, they may haue a golden out-side, and be very beautifull in the sight of the world, and also in the sight of men; but yet as Christ speakes, Luke 16. 15. be abhomi­nable in the sight of God: For so a naturall man may pay a certaine debt of duty and obedi­ence to God; but he payes it in counterfeit coyne, that hath the stampe, the similitude, and colour of true coyne; yet it consists (if you looke to the inwards) but of base mettall. As I remember a story, that In his booke de Damonola­tria. Lugdumi. 1595. See Dell. Rio. Dis­quisitio. Mag. Remigius tels, who was a Iudge in Lorreigne, vnder whose iudge­ment many hundred of witches were condem­ned vpon their owne confession; who said, that the deuill did bring them many boxes of currant coyne to the apearance of the wit­ches, but when they came to vse them, they proued nothing but withered leaues. I say af­ter the same manner Sathan cozens naturall men in things of greater moment; hee suffers [Page 8] them Omnes enim sua extollunt: omnes etiam minima qua in altum çontule­re dilatant. Seneca de Be­neficijs, l. 3. c. 7. to thinke well of the good workes and du­ties that they doe, to make them thinke they are currant coyne: but when they come to make vse of this treasure at the day of death, they finde them to bee but withered leaues, such as God will not accept of in the time of extremitie, at the day of iudgement. The A­postle in the 1 Tim. 3. 5. speakes of certaine men, Who had a forme of godlinesse, but denied the power thereof: that is, that haue a formall cu­stomarie performance of good workes, and good duties, with which the conscience is sa­tisfied; and not able to iudge because it is ig­norant. And therefore Sathan doth with men in this case, as wee are wont to do with chil­dren; take from them true Gold; and when they fall a crying, stoppe their mouthes with Counters. So I say, Sathan labours to keepe men from the liuely and thorow performance of good workes and holy duties; 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 Question. this, whether these good workes which are good in themselues, be good in such a manner as they are wrought by him?

To this I answer; you may know it by these Answer. Two wayes to discerne whether the workes we do are good or no. two things.

First, it is certaine, that except they be vital actions; that is, except they proceed from an [Page 9] inward principle of life within, they are not First if they proceed from an inward principle of life. good actions, they are such as the Lord re­gards not. Now you know, there are motions, (as the motions of clockes and watches) that proceed 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 the life of grace, but from outward re­spects to men; from feare of hell; from feare of iudgement; or in sickenesse; from the ap­prehension of death and calamity. In such ca­ses, we may be stirred vp to do them; and then euen as the wheeles that are set a going by the spring, when it 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 set them on worke is remoued Caduc [...] sunt quaecunque su­cata sunt; nec fiduciam prae­bent, possiden­tibus stabilem, quae possessonis non habent Ve­ritatem. Cy­prian de habi­tu Virginum. lib. There is an end of them. And there­fore if you would know whether the workes you do 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.

2. You shall know them by their coldnesse. Secondly, if there be warmth in them. For coldnesse you know, is a symptome of death. Now these good workes when they are done by a naturall man, there is no life in them; there is no warmth in them, no viuaci­tie nor quicknesse in them: where as you know, it is said, Iames 5. 16. Prayer if it be fer­uent, [Page 10] preuailes much: & Rom. 12. 16. Be ye burning in spirit, seruing the Lord: that is, all those duties that haue not heat in them, that haue not fire in them, why, the Lord regards them not: the reason is this; because if there be no heat there, there is none of his Spirit there; and then you know our prayers are but the voyce of our owne spirits: the workes 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 be no heat there, I say, there is none of the Spirit there; for the Spirit is as fire: and therefore ye know what Iohn Baptist saith of our Sauiour: Math. 3. 11 He shall baptize you with the Holy Ghost and with fire: that is, He shall bap­tize you with the Ignis verò qui Deus est, consumit qui­dem, s [...]d non affligit: ardet suauiter, desox latur faeliciter. Est enim vere carbo desolato­riut; sed qui sie in vitia ex­erceat [...] ig­nis, vt in ani­ma vicem ex­hibeat vnstio­nis. Bernard. super Canti­ca, Sermo. 57. Col. 536. A. Holy Ghost, which is as fire. And therefore you shall find that holy men haue beene vsually described by the similitude of fire: as Petrus Christs amore vstus ardebat. Hom. 6. in Rom. 11. 1. 4 c. 42. Chrysostome saith, that Peter was like a man made all of fire walking among stubble: And one that desired to know what kind of man Basil was, it is said, there was pre­sented vnto him in a dreame a pillar of fire with this motto, See Greg. Nazianzeni Monodia, in Basilij Mag. vitam. Talis est Basilius, such a one was Basil; and old M. Fox in his Martyrio­logue. Latimer when he was as­ked the reason why there was so much prea­ching and so little practizing, gaue this answer, Deest ignis, fire is wanting. The same we may say in this case; there may be a performance of many good duties, of prayer, of hearing, [Page 11] of receiuing the Sacraments, of worshipping God: but consider whether there bee fire, consider whether they bee not done without that liuelinesse, that feruencie that the Spirit of God requires; either done without heat, or but halfe baked, as Hosea 7. 8. Hosea's cake was; and if so, they be but dead workes: whereas true praying in secret betweene God and vs, why? 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 vs, that in great measure Hoc igne con­sumpta emni labe peccati, et rubigine vitio­rum emunda­ta, atque sa­nata conscien­tia sequitur. Bernard. Hom. 57. su­per Cantica. The 3. pro­perty. burnes vp the drosse of sinfull lusts and corrupt affections. And so we haue dispatched the second meanes, by which we may know whether we be aliue to righteous­nesse, or dead in sinnes; to consider, whether we haue any motion, and of what kind those motions and actions are.

Againe, you shall know it, by considering what you contend for most, for life is sweet, and euerie creature would maintaine this life, and Iob. 2. 4. Nihil homini tanti est vt vi­ta, Homer. Ili. l 9 p. 324. would part with any thing rather then that. For a man that hath this life of grace in him, Nunc incipio discipulut esse, cum nihil ex­petam visibili­um, vt Iesum Christum asse­quar. Ignes, crux, ferarum concursus, secti­ones, [...]auiena, ossium discerp­tiones, membro­rum concisio­nes, totius cor­poris solutio, diaboli tor­menta in me veniant, tan­tummodo vt Iesum nancis­car. Melius mihi emori propter Ie­sum Christum, quàm impe­rare finibus terra, Ignatij Epist. 15. ad Romanos. he will suffer any thing, he will lose his life, his credite, his goods, his libertie and all rather then he will wound his conscience, and violate his peace and communion with God, because that Psal. 63. 3. is as sweet and as deere to him as life; whereas another man contends as much for his life, his credite, his profite, his [Page 12] pleasure, and sinne, and will rather suffer the losse of a good conscience, rather suffer any vneuennesse in his wayes towards God and men, any sinne, rather then he will be preiu­diced in these things, because in this is his life, being dead to Christ and aliue to sinne.

Againe, such as the food is, such is the life: If it be the life of sinne that a man liues, which The 4. pro­perty. the Ephes. 2. 1. Scripture cals death, why then the secret thoughts and inward affections feed on carnal delights, either past, present, or to come; that is, either he solaceth himselfe with the con­templation of what he hath had, or he feeds on that which is present, or he cheares vp himselfe with the thought and proiect of those carnall delights that are future: whereas a man that lines the life of grace, the contrarie is most acceptable to him; For euerie life drawes to it selfe that which is most suitable and most agreeable with it, that is the food wherewith it is maintained, and that wherein it delights; for pleasure is but applicatio conue­nientis conuenienti; but the application of that which is conuenient and agreeable to vs.

And if you say now, they may occupie themselues in hearing, reading, and praying, Obiection. and such like holy exercises.

I answer, they may, and it is well; these Answer. things are verie commendable, and not to be omitted; but yet there is some thing must be added, for that is not enough, except we be [Page 13] nourished by these duties, and grow by them; as you know it is said, 1. Pet. 2. 2. Desire the sincere milke of the Word, that you may grow thereby: & as your common saying is, Shew me not the meat but the man. For Christ, Heb. 13. 20. the great Shepheard of the Sheepe, is affected in this case, as Shepheards are wont to be, that say not to their Sheepe, Shew me the hay I haue giuen you, but shew me, [...] qui diuinas Scrip­turas legens, verba vertit; in opera. Ber­nard. de ordi­na vitae. Col. 1. 16. H. Lac & lanam, the wooll and the milke; that is, Shew me the fruits and effects of all thy [...]bus Chri­stianorum est verbum Dei, quo pascuntur omnes sancti tam homines quàm Angeli Bernard. in Assumpt. B. Mariae; Ser­mo. 5. Col. 258. C. hearing, reading, and praying; for a man may be conuersant in all these duties, and yet for want of life, and for want of a digestiue facultie within; that is, not turning them to blood and spirits, he may not be nourished, he may not grow and be strengthened by them, but be as a man in an Atrophy, that eates verie much, & yet is as leane, and as meager, as if he had eat nothing: Of such the Scripture saith, that Reuel. 3. 1. they haue a name to liue, but yet are dead; 2 Tim. 3. 7. that they are al­wayes learning, but neuer come to the knowledge of the truth; that is, to the sauing knowledge of it.

Last of all; the last propertie of life, either The 5. pro­perty. of sinne, or of grace, is, (as the propertie of euerie life) not onely to draw to it selfe things suitable, but to Omnes dolos èt consi [...]a tex­ [...]i ob vitam. Homeri Odys. l. 9 p. 25. expell and oppugne whatsoeuer is contrarie and hurtfull: so he that is a liuing man in Christ, though he hath the reliques, the weiftes and remainders of sinne still in [Page 14] him, yet he is sicke of them, Gal. 5. 26, 17. 1 Cor. 9. 25, 26, 27. Rom. 7. 14, to the end. 1 Tim. 6. 11, 12. he fights against them, and resists them continually, as health re­sists sicknesse, or as a liuing fountaine resists mud that fals into it, it workes it out, and doth not rest till it be cleane againe; when another man workes out those good things, those good thoughts, and motions that are iniected and kindled in him (for some good moods and fits they may haue;) I say, they Mal. 1. 13. Zach. 7. 12. I say 22. 12, 13 Acts 24. 25. And no mar­uaile, for Lux­urioso frug al [...] ­tas p [...]na est, pigro supplicij loco labor est, delicatus mise [...] retur indu­stria: desidioso studere torque­rt est. Seneca Epist. 71. reiect them and are sicke and wearie of them, and the meanes that should encrease them, and they are not well, till they haue gotten themselues into another element: but for the sinnes that are sutable to them, either by disposition, or by education, or by custome, Non prius est vt de vita homines quam de iniquitate discedant. Quis exim non cum iniquita­tibus suis [...]o­ritur, et cu [...] ipsis, atque in ipsis sceleribus sepeliatur. Tunc enim consummata inselicitas, vbi turpia non [...] ­ [...]um delectant, sed etiam pla­cent: et desi­ [...]it esse re [...]e­d [...]o locus, [...] qu [...] suerant. vitta, mores fiun [...]. Seneca Epist. 39. those they suffer to lye vnexpelled, vnresisted, as mud in ponds, or dead waters. And this (my Brethren) is a great signe of death: for I will bee bold to say this, that if we lie in any knowne sinne, that is, if there be a continuall tract of any sinne, that we know to be sinne, that is drawne as a thred through our whole conuersation, (be it Fornication, or Adulterie, or Swearing, or Drunkennesse, or Malice, or Enuie, or any other) I say, it is ⁿ verie dangerous, yea deadly, if it haue any dominion, if we lye in it: For you know, a preuailing disease will kill, and one disease will doe it as well as a hundred: as a Swine that passeth through a thousand durtie puddles and wallowes but in one, it is enough to make her vncleane and filthy all [Page 15] ouer as well as if she had done it in more. The Scripture is plaine in this case, 2 Cor. 5. 17. Whosoeuer is in Christ is a new creature, old things are passed away, all things are become new. Gal. 5. 24. Whosoeuer is in Christ, hath crucified the flesh with the affections and lusts thereof. So that if there be any liuing lusts in a man, I say, if there bee one lust that is perfectly liuing, Nihil enim prorsus de vir­tutum splendo­re attingit, ni­hil de pictatis suauit [...]te g [...] ­stat qui magis vul [...] sordescere in ijs quae i [...] ­munda sunt, quam in ijs splendere qua sancta sunt, Leo de Ieiu­nio 7. Mensis Sermo. 8. c. 2. it is an argument, that the whole body of death is in vs. And if it be so, we are yet in the state of death, and are not translated into the glorious libertie of the Sonnes of God. And so I haue shewed you, That euerie man by nature is dead in trespasses and sinnes, and how you may know it, and that if wee continue in that condition, and are not partakers of the first resurrection, Reuel. 20. 5, 6. The 2. doct. we shall neuer be partakers of the second resurrection.

Now we come to the next, which wee will dispatch very briefly; namely, That there is a life contrary to this death.

And that you may vnderstand what it is; you must know, that euery man by nature is in a dead sleepe; and therefore hee sees not this death, nor feeles it, nor regards it: for it hath this property of death, that as a dead man feeles not that hee is dead; so he that wants this spirituall life is not sensible of it; I say 42. 24, 25. Hosca 7. 1, 2. Vulueri ve­tusto et neg­lecto callus ob­d [...]citur et eo insanabile, quo insensibile fit. Bernard. de Consider. l. 1. c. 2. For the soule in the worse condition it is, the lesse it feeles it. It is not so with the body: and therefore the first thing that is to bee done to [Page 16] bring a man out of this miserable condition of death, is to waken him; to open his eyes to see that he is a child of wrath, and to see what extreame need hee stands in of Iesus Christ, and to seeke and long after him, as a con­demned man longs after his pardon; as Deut. 19. 5. Hee that was pursued by the Auenger of blood, in the old Law, ran to the Citie of refuge for shel­ter; I say, after that manner we must first be wakened. This you shall see, [...]. Qua propter dicit: Where­fore it saith; not he saith: that is, the light mentio­ned in the for­mer verse, saith: Awake thou that slee­pest &c. hence vve vsually say to those which lie long in bed in the day­time; Awake & arise for shame, for the very day-light, or Sun doth call you vp; which interpre tation the very dependency & connection of the words, to­gether with the 1 Thes. 5. 4, 5, 6, 7, 8. & Rom. 13. 11, 12, 13. do ful­ly warrant. Ephes. 5. 14. Awake thou that sleepest, and stand vp from the dead, and Christ shall giue thee light; that wa­king therefore is the first worke: and Rom. 7. 9 (it is an excellent expression of the Apostle) saith he, I was once aliue without the Law, but when the Law came, sinne reuiued, and I dyed; the meaning of it is: Before, when I was ig­norant of the Law, I thought my selfe a liuing man in as good estate as the best; but when the Law came, that is, when I was enlightened to see the true meaning of the Law, that I see my selfe and sinne in a right glasse, then sinne was aliue and I dyed; that is, I found my selfe no better then a dead man. So that is the first worke that God doth to a man that he means to saue, to waken him out of this dead sleepe, to lay him vpon his conscience, that is, to set it vpon him, and to pursue him as the auenger of blood we spake of before: when that is done once, then a man will flye to the Citie of refuge, that is For amina pe­trae vul [...]ra Christi. In his passer in [...]e [...]it sibi [...], & [...] nidum vbi reponat p [...]llo [...] suos: in his sec [...]lumba tutatur, et cir­cumuolat, &c. Bernard. to Christ, as 1 King. 2. 28 Ioab did flye to the [Page 17] Hornes of the Altar, and cry earnestly for par­don of his sinnes, euen as Iudges 15. 18. Sampson did for water, or else I dye. And when a man comes thus to Christ, thus humbled, Psal. 51. 17. then Christ accepts him, and then he breathes this breath of life into him, Gen. 2. 7. as God breathed the breath of life into Adam, and so he is made a liuing man, according to that, Ioh. 5. 25. The houre shall come and now is, that the dead shall heare the voyce of the Sonne of God, and those that heare it shall liue. For when a man toucheth Christ by faith, Math. 9, 20, [...]2. as the woman touched the hemme of his garment, there goes a certaine virtue out from him that Mat. 4. 2. heales his soule, as that virtue healed the bloody issue. This then is a thing much to be marked, that euen as you see, when Iron comes neere the Load-stone, there goes a virtue from the Load-stone that drawes the Iron to it, so though Acts 1. 11. Christ be in Heauen, and we vpon earth, there goes a certaine attractiue virtue from him, that Cant. 1. 4. drawes vs to him; and not onely so, but it changeth vs, it quickens and Rom. 12. 2. reformeth vs, by this infusion of a new life, by this transmission of a certaine power and virtue that comes from him.

You will say, This is some-what obscure; Question. What kind of virtue is this? What kind of infusion? What kind of transmission?

My beloued, it is true, it is the great mysterie Answer. of life and regeneration: but that we may explaine to you what vertue this is, that comes [Page 18] out from Christ; what kind of infusion and transmission it is, we will explaine it as farre as it is expressible; and it is done after this manner: Euen as you see an Artificer, when f Manna ab­sconditum est, nomen novum est, quod nemo scit nisi qui ac­cipit. Non il­lud eruditio, sed vnctio docet; nec scientia sed conscientia appraehendit. Bernard. de Conuersati­one ad Cleri­cos, cap. 21. he goes about any worke of Art, there goes a certaine influence from the skill that is sta­ted in his mind, that passes vpon the worke as he molds it, and fashions it, and sets a stampe vpon it, according to the Idea that is seated within: Or as when the will moues the mem­bers to and fro, there goes a commanding acting power, that acts the members, that stirs them according to the disposition of the will: Or as we see in the worke of Nature, when as Bees make their Combes, or Birds their Nests, there goes out a certaine instinct from God the Author of Nature, that impels and instigates the Creatures to doe according to their kind. Such a kind, I say, such a kind it is of vertue and power (which the Scripture cals, the Phil. 3. 10, Ephes. 1. 18, 19, 20. vertue of his resurrection) that comes from Christ: the Spirit of Christ, that Ezech. 36. 26, 27. Iohn 3. 3, 5. Rom. 12. 2. molds and fashions the heart of a man, that Ephes. 1. 18, 19. 20. & 3. 7. 30. commands powerfully in him, and Rom. 2. 1, 14. Gal. 5. 16. guides and directs him to doe agreeable to his will. And this is it (my beloued) which the Apostle speakes of, Ephes. 1. 19. he prayes there, that their eyes might be opened to see the exceeding greatnesse of his power; that is, it is not an emptie forme of godlinesse, but an effectuall preualent power, that puts not vpon vs onely a washy colour of [Page 19] a good profession, but dyes the heart in graine with grace and holinesse; that is, it doth not onely alter the superficies, Ezech. 36. 26, 27. 2 Cor. 5. 17, 18. Psal. 51. 10. 1 Cor. 5. 7. but changes the whole frame of the heart, Rom. 6. 4. 1 Pet. 2. 1, 2. and turnes the rudder of the life, and guides the course to a quite contrarie point of compasse. And thus it dif­fers from the forme of godlinesse we spake of before, as the life differs from the picture, the substance from the shadow; as that which hath sinewes and efficaciousnesse, differs from that which is weake and powerlesse. This vertue and power comes from Christ to the soule, when God meanes to make any one a liuing man; it not onely makes proffers and offers, not onely breeds good desires and purposes in the heart, Isay 37. 3. that when they come to the birth, have no strength to bring forth: but it so plants them in the heart, that they liue as the Creatures liue in their owne Element; whereas in those that haue their old natures still, they wither and vanish away, as Plants that are in a soyle that is not connaturall and suitable to them. Therefore if we would know, whether this life is wrought in vs or no, let vs consider whether euer we haue had experience of such a great power, vertue, and influence from Christ, that hath changed, re­formed, and renewed vs, and not onely made vs Obedientia [...]ollis imperi­um; nec dura ibi necessitate seruitur vbi diligi [...]ar, quod iubetur. Leo de Ieiunio 7. Mensis Sermo. cap. 1. willing to liue a holy life, to haue our lusts mortified, to pray feruently, and to keepe the Sabbath with delight, but likewise enable vs [Page 20] to doe the things also, as the Apostle speakes, Phil. 4. 13. I am able to doe all things through Christ that strengtheneth me.

So much shall serue to shew you that we are by nature dead, and that yet there is life to be had contrarie to that death.

Now for application of this, which shall be three-fold.

First let vs bee exhorted to beleeue that 1. Vse. there is such a life, for it is said, Col. 3. 3. that this life is hid in Christ with God: it is hid, and therefore to be beleeued. The things that we see, we need not beleeue, but it is said, it is an hidden life; now why it is said to be an hidden life, let vs consider from whom it is hidden, and with what it is hidden: It is hidden from q Quia lu [...]en cacis oculis non vident, non oculorum [...]u­tant esse cul­pam, sea Soli [...]. Hierom. Epist. 22. c. 13 naturall men, euen as colours from a blinde man, or as they are hid in the darke: the co­lours are there, but they are said to be hid from him; because either there wants an eye, or there wants light to see them.

Againe, with what it is hid. 1.

This spirituall life, this life of grace, first, it is hid with this naturall life, we see men to breath and liue, but this life is within, we can­not see it.

Againe, it is hid vnder a base out-side, as Math. 13. 55. Christ was vnder a Carpenters Sonne, as the 1 Cor. 1. 18 2. wisdome of God is hid vnder the foolishnesse of preaching; as Heb. 11. 37, 38. those Saints the world were not worthy of, were hid vnder Goats-Skins; and as [Page 21] the great mysterie of saluation hid vnder 1 Cor. 11. 23, to 30. the Elements of Bread and Wine: after this manner, I say, this life is hid vnder a base outside, because they that liue this life of grace, for 1 Cor. 1. 26, to 31. the most part are base and contemptible in the eyes of the world: and this is one thing that hides this life from vs.

Thirdly, it is hid with the infirmities of 3. the Saints, euen as you see this naturall life is hid in a swowne, or as reason is hid in drun­kennesse; there is life there, there is reason there, but it is not seene. So it is true, that Iames 3. 2. holy men haue many infirmities, and because of them we cannot see this life, and we thinke therefore there is no life in them: You know 2 Sam. c. 11. & 12. Dauid and Math. 26. 69, to 75. 4. Peter what they fell into.

Last of all, this life is hid from vs by mis­reports, euen as Christ was hid from the world, being Luke 7. 34. reported to be a Wine-bibber, a companion of gluttones, and Math. 9. 34. one that cast out Deuils by Beelzebub the Prince of Deuils. Thus he was hid. So the Apostle Paul; and the rest of the Apostles, he saith, they were hid from the world after this manner, 2 Cor. 6. 8. saith he, we are as deceiuers though true: that is, though we be true, yet we are as deceiuers: that is, we are reported to be deceitfull, and false men. And therefore they that are in great place should take Exod. 23. 1. speciall heed how they admit of reports. For yee shall findethis, that See Tertulli an, Iustin Martyr. Tati­anus, Arnobi­us, in their Apologies for the Christi­ans against the Gentiles. in all ages, in all stories, as they say, men for [Page 22] the most part are mis-reported: Good men are reported the worst of, and euill men are reported the best of. So that, if we iudge by reports, we shall Prou. 17. 15 iustifie the wicked, and condemne the generation of the iust. I say, all these wayes this life is hid from vs, and therefore we must beleeue it, though we may helpe our selues a little by experience. We see there is a gene­ration of men whose life is not in carnall pleasures and delights, that giue not them­selues vp to sinne against God; and it is cer­taine that no man can liue without some de­light, no creature can liue without it, and since their delight is not in these things, it is like­ly there is an other life that they liue; that is, an inward and retired life, euen this life Col. 3. 3. that is hid with Christ in God.

Againe, you see there is a generation of men that are ^k willing to suffer tortures, and imprisonments, to suffer death for Christ; and h Acts 21. 13. Reuel. 12. 11. sure they would not be so willing to part with this naturall life, if there were not a better life that they set a higher price vpon; they would not let this goe, if they did not hope for another. Thus we may helpe our selues with experience, we see not this life, but yet we must beleeue it. And this is the first vse we are to make of this, to beleeue there is such a life.

Secondly, if he that hath not this life is not in Christ; why then (my beloued) it 2. Vse. [Page 23] concernes vs all to see, that we haue the fruits and effects of this spirituall life in vs, that that change be wrought in vs which we speak of, that we haue these motions and actions that proceed from an inward principle of life; that we haue that attractiue, and that expulsiue disposition, that may emptie the heart of all knowne sinnes, which is the effect of this life. And further (which for ought I see, the Holy Ghost points at aboue all other signes of this spirituall life) you must consider whether you loue the brethren, you haue it in the first of Iohn 3. 14. We know by this we are passed from death to life, because we loue the brethren. You know a dead member hath no sympathy with the rest, but a liuing member hath a fellow-feeling, yea, a quicke and exquisite sence within, when any member is pained and hazarded; therefore let vs la­bour to find this character in our selues, by being affected to our Neighbours, Brethren, and Churches abroad; by hauing bowels of compassion in vs to melt ouer their condi­tion, and to desire their safetie as our owne. For why should we not? Are they not Ephes. [...] 4, 5, 6. the same Church of God that we are? Are they not the same piece? And are they not as deere to God? And certainly if wee shew loue vnto any Church because it is a Church, Ephe. 1. 15. Col. 1. 4. 1 Iohn 5. 1, [...]. wee would doe it to one as well as to another. Againe we haue reason to commiserate them [Page 24] for our owne sakes, for wee cannot stand alone, and God hath so ordered it by his prouidence, Luke 6. 38. Looke what measure we mete to others in their distresse, the same shall men measure to vs in our necessities: and how soone the fire may take here also wee know not, but this wee shall find in the Prophet Ier. 25. 15, to 30. Ieremie, when the Nations dranke of the cup of Gods wrath, wee see there the cup went round, All the Nations dranke of it, some more, some lesse. But yet if we drinke it not, yet certainely God will recompence vs, with good if we doe it, with euill if we omit it. For though he seeme angry with his Churches for a time, as 2 Sam. cap. 14. Dauid was with Absalon, yet Ioab neuer did Dauid so acceptable a turne in all his life, as when he sought to bring home Absalon his banished sonne, though he were angry with him all the while. So we cannot doe God a more acceptable seruice, than to helpe the Church, though for the present shee seeme to bee vnder the cloud of his anger. And doubtlesse, as the Lord would take it exceeding ill if we should neglect our dutie to them (as I hope we doe not, and shall not) as we see in Iudges 5. 23. how the Lord is affected in such a case as this: Curse ye Me­rosh, saith the Lord, yea curse ye the Inhabitants of Merosh bitterly, because they came not out to helpe the Lord, to helpe the Lord against the mightie. Marke, not because they did them any wrong, [Page 25] but because they came not out, but sate still; and you know the rule; Qui cum possit malum non impedit, mali est act or potius quam qui id facit. Thucydides Historiae, l. 1. He that keepeth not off an iniurie when he may, 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 the phrase is to be obserued chiefely, they came not out to helpe the Lord: it was not to helpe the Lord, but to helpe the Churches at that time: but yet the Lord takes it as done to himselfe. So I say, as the Lord will take it ill if we doe it not: So againe, if we doe it, he will take it exceeding well at our hands. This worke hath meat in the mouth of it, it will bring Prou. 11. 18. a sure reward with it. Euen as 2 Sam. 6. 10, 11, 12. the Arke when it was harbored by Obed-Edom & others, it brought a blessing, you know, to them. So certainly the Church brings a blessing to them that defends it: whereas on the other side, 1 Sam. cap. 5. 6. when the Arke was violated and ill vsed by the Philistines, and the men of Beth shemesh, you know how many thousands were slaine for it. Whence I gather, if God would doe so much for that which had but a typicall holinesse, that which was but a dead Temple, where he dwelt but for a time; what will he doe, if this liuing Temple be destroyed? For the people of God are a 1 Pet. 2. 5. liuing Temple. Ier. 2. 3, it is said there, Israel is an hallowed thing, he is my first fruits, therefore he that deuours it shall offend, [Page 26] and euill shall come to him, saith the Lord: there­fore in helping the Church of God from be­ing deuoured by strangers, we helpe an hal­lowed people, as we see the Lord reckoned Israel, though they were subiect to many failings. I say, let vs be stirred vp to do it with all diligence: we may fall out and in at home, and the vicissitude of faire and foule weather within our owne Horizon may passe away and blowe ouer, as I hope it will, and I pray God it may: yet in the meane time, if any of the Churches bee swallowed vp, you know that it is a thing that cannot bee recalled: and therefore let vs do our best, and do it in time. And this I will be bold to say for our incou­ragement, they are the Churches of God; and there is a God in heauen that tenders them, and he is a God that Gen. 22. 14. delights to be seene in the Mount, even when things are past hope; and though their enemies be exceeding great and mighty; yet when they go about to op­presse the Church, they are as an Zach. 12. 2, 3, 6. heape of strawe that goes about to oppresse a Coale of fire that will consume them; or as one that deuoureth a cup of poyson that will proue his death; or as one that goes about to ouerthrow a great stone that will fall downe againe and bruise him to powder: they are all the Scriptures expressions, as you shall finde them in Zach. 12. though wee haue not leisure to quote the particular places. So, I say, will the Lord deale with the enemies of his [Page 27] Church, and will preserue her: Therefore let this hope incourage vs to do it: and for those who haue greatest power and opportunity of doing good in this businesse, let them consi­der that excellent speech of Mordecay to He­ster, Hester 4. 24. saith Mordecay to her, If thou holdest thy tongue at this time, deliuerance shall appeare to the Iewes from another place, but thou and thy house shall perish. The meaning is this; there was then an opportunity of doing good to the Church, (you know then what extre­mity the Iewes were in;) therefore saith he, if thou do it not, Thou and thine house shall perish. So if any be impediments; nay if they do not their best; I pronounce this in the name of the most true God, that will make it good sooner or later, They and their houses shall perish: they shall be as the straw we spake of before, that oppresseth the Coale of fire. So I say againe on the other side; if they seeke to deliuer the Churches from their and her ene­mies, there is this great aduantage in it, it will moue God to deliuer them from their ene­mies againe, and to deliuer them: as Salomon saith; Prov. 16. 7. When a mans waies please the Lord, hee will make his enemies be at peace with him.

Thirdly and lastly, wherein I will bee very 3. Vse. briefe; let vs bee exhorted to liue this life of grace, that is, to doe the duties of obedience, wherewith this life is nourished and maintai­ned: For so the Lord saith, Leuit. 18. 5. He that keepeth [Page 28] my Commandements, shall liue in them: euen as the Flower liues in the oyle; as the creature liues by foode: So man liues by keeping the Commandements of God; that is, this spiri­tuall life, this life of grace; it is maintained by doing the Commandements: whereas euery motion out of the wayes of God, and into sinne, is like the motion of the fish out of the water; euery motion is a motion to death: and oh that we could thinke of sinne as a motion to death, and of euery good action as a put­ting on towards life; that wee could thinke this life of grace farre more excellent then the life of nature, or of sinfull lusts, pleasures, and delights; for so it is. For surely the life that God and Angels liue, it must needes bee the most excellent, and fullest of ioy; and this life they liue. And to incourage vs to it, let vs consider, how God interlaceth this life of grace with the life of ioy, of peace, and out­ward prosperity; as you see in diuers exam­ples. Iudges 8. Gideon while he did the actions of this life, you know how he prospered; but when he set vp a golden Ephod, after which the people went a whoring, it was the destruction of him and his house. 2 Chron. cap. 1. to 8. Solomon, how glorious was his rising, like a bright morning without cloudes, and so he continued till the euening of his life; but when he begunne to suffer re­bellions in his Kingdome against God in matter of religion; as it is said, 1 Kings 11. 5. Hee set vp [Page 29] Ashteroth the abhomination of the Zidonians, and Milcom the abhomination of the Ammonites, &c. then God stirred vp rebellions against him: 1 Kinges 11. 9. to the end of the Chap. Then it is said, that Hadad, and Reisin, and Iero­boham his owne seruant lift vp his hand against him; as it is said in the text, the Lord stirred him vp for that cause; so that as long as Solomon did the actions of this life, God prospered him continually in high degree; when hee fell from it, he fell from his peace that hee had. So God interlaceth the life of grace, with the life of ioy, and peace, and outward prosperi­tie. And the like you see in his son Rehoboā for 3. yeeres: when hee sought the Lord, saith the text, and did the actions of this life, 2. Chro. 11. 17. so long he prospered, things went well with him and in Ierusalem; but after 3. yeeres hee forsooke the Lord and suffered the people to make them high places; then, saith the text, in the 5. yeere of his reigne (God gaue him 2. yeeres respite) 2 Chron. 12. 5. hee powred out his wrath vpon him and vpon Ierusalem by the hand of Shishak King of Aegipt; because they had transgressed a­gainst the Lord. Where it is to bee obserued, that it was not because that Shishak the King of Aegipt, was angry with Rehoboam, for it is not said it was Shishaks wrath, but the Verse 5. Thus saith the Lord: Ye haue forsaken me, & there­fore haue I left you in the hand of Shi­shak. Lords wrath, Shishak was but the instrument: he was but the viol through which it was powred vp­on him. But an example you shall finde of this most cleare in Vzziah, 2. Chro. 26. 5. it is said, [Page 30] Vzziah sought the Lord all the daies of Zacha­riah the Prophet, and as long as hee sought the Lord, God made him to prosper. As long as hee did the actions of this life, the life of ioy, prosperity and peace, ran along with it. But after, in vers. 10. when the Lord had helped him that hee grew mighty, then (saith the text) his heart was lifted up to destruction; that, euen as you see blasings Comets (though they be but Comets) yet as long as they keepe aloft, they shine bright; but when they begin to decline from their pitch, they fall to the earth. So when men forsake the Lord, and mind earth­ly things, then they lose their light, and are dissipated, and come to destruction: Whereas on the other side, you see all holy and good Kings that liued the life of grace constantly, they shined in the dark World, as Stars in a dark night, neither losing their light nor fal­ling from their place. And this you shall finde in al the Stories of the Kings of Israel & Iudah; that either the suffering of Idolatry and su­perstition at home, or the resting vpon Ashur and Egypt abroad, was the cause of all their miseries. For when they were in distresses they sought to these nations that proued Isay 36. 6. bro­ken reeds, that did not onely deceiue them, but run into their sides. On the other side, you may obserue, that those that liued this life of grace perfectly, whose hearts were with God, that they emptied out all the old leauen of Idola­trie, [Page 31] and superstition at home, and in all their distresses, they trusted vpon God: And you shall finde it proportionablie, as they did it more or lesse, so they prospered. As you may see in Asa; it is the Prophets owne speech to him from the Lord in the 2. Chron. 16. 7. 8. saith he, Because thou hast relied on the King of Syriah, & not relied on the Lord thy God, therefore is the hoast of the King of Syriah escaped out of thine hand: were not the Aethiopians and the Lu­bims an huge hoast, with very many chariots and horsemen? Yet because thou reliedst vpon the Lord hee deliuered them into thy hand. Asa, when a mighty companie came against him, of Lubim [...] and Aethiopians, that were, as it is in the chap. before, as the sands, because hee rested on the Lord, he gaue him the victorie ouer them: after­wards a small army escaped his hands, why? Because hee rested vpon the King of Aram. So likewise Iehosaphat when hee came back from helping Achab at the battell at Ramoth Gilead, the Prophet Iehu meets him in 2. Chro. 19. 2. and saith vnto himthus: Oh Iehosaphat, wilt thou help the wicked? wilt thou loue those that hate the Lord? Wrath is gone out against thee. So in the 2 Chron. 20. 2. next Chap. ver. 2. it is said, that a great Army came from beyond the Sea, and Iehosaphat was sore afraid: and likwise when hee ioined with Ahaziah to make ships to goe to Tarshish, the Prophet Eliezer goes to him and tells him, that God bad broken the Ships at Ezion. Geber, because [Page 32] hee had ioined with Ahaziah the son of Achab, 2. Chron. 20. the last verses. I might giue you many examples (I must not goe beyond my time) Iacob, though the thing that he did was good, as you know hee might seeke the bles­sing lawfully; for it was promised to him: yet because hee vsed euill meanes, Rebeccha and hee vsed ill means, a lye, you know what it cost him: hee was banished from his Fathers house many yeeres; and you know how much sorrow Rebeccha had for it, euen for failing in the manner. So Dauid, looke what his inter­missions were in doing the actions of this life, this spirituall life, you see likewise his trou­bles were: and therefore let vs bee exhorted to liue this life of grace, seeing we haue so great incouragements: I say, if you obserue throughout the scriptures, and aboue all other places from the 2. Chron. 11. to the end of the book, which is exceeding well worth the rea­ding, where you haue not onely the Stories of the Kings set downe, but the causes of all the accidents that did befall them; wee see all along, as they liued 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 interruption and intermission they found in that, was according to their inter­mission in this. And therefore let vs bee exhorted to liue this life. For certainely, [Page 29] euery life hath an excellency, hath a sweetnes in it, more then any meere being; and as any life exceedes another, so it hath it more: as the life of a man exceeds the life of a beast, so the life of grace exceeds the life of a man: and therefore it is capacious of greater ioy, and of greater grief. On the other side; as you know the ioy of the Saints is vnspeakable and glorious, and passeth all vnderstanding; so the despaire and horror of conscience againe, exceeds as much. And let vs marke this; that as hee that liues the life of a beast, destroies himselfe as a man; So hee that liues the life of a man, that is, the life of reason only, the life of a humane wisedome and pollicie, hee de­stroies himselfe as a Christian. Therefore let vs bee exhorted to liue this spirituall life of grace: it is the best for our selues; yea let vs abound in the Actions of this life as much as may bee; For one man may liue more in a day then another man doth in a yeare. For life is in the action; so much as wee doe, as farre as wee exercise this spirituall life, so much wee liue: and looke what time is spent vainly and idlely, so much of our life death possesseth: as in the 1 Tim. 5. 3. it is said, The woman that liues in pleasure is dead while shee liueth.