Spiritual Life and Death

A SERMON OF SPIRITVALL LIFE, AND DEATH.

T He Apostles scope here, is to show us what great privileges we have by Jesus Christ; amongst which this is one of the chiefest, That he that hath the Son, hath life; that is, he hath a life of grace for the present, and shall have a life of glory forever hereafter; which he sets down by the opposite, He that hath not the Son, hath not life. So that the point lies evidently before us: That whosoever hath not a spiritual life for the present, he is not in Christ, and whosoever hath it, is in Christ, and shall live forever; whence these two points are to be observed.

• 1. That every man by nature is a dead man; that is, dead in trespasses and sins.
• 2. That yet there is a life to be had, which is contrary to this death.

First, I say, Every man by nature is a dead man, for life you see here is from the Son: now there is no man borne a member of the new Adam, but every man is borne a member of the old, & therefore in that sense is borne a dead man, though otherwise endued with a natural life: for if the root be dead, as the old Adam is, all the branches that rise from the root, must be dead also.

Again, spiritual life is nothing else, but a conjunction of the soul with the Spirit of God; even as the natural life is a conjunction of the body with the soul: now as the soul leaves the body, so the holy Ghost withdraws him self from the soul, when it is disioynted, distempered, and made unfit for use. For even as a man dwells in a house while it is habitable, he plays on a musical instrument while it is fit, and in tune; he useth a vessel while it is whole, and sound; but when the house grows ruinous and inhabitable, he departs from it; when the instrument is vnstrung, he lays it aside: when the vessel is broken or bored thorough, he casts it away. And as the soul departs from the body when it is grown ruinous, when it is made inhabitable through mortal diseases, it lays it aside as an ouerworne garment: after the same manner, the holy Spirit withdraws him self from the soul of a man, when it is broken, ruinatëd, and distempered, through the mortal disease of sin and of natural corruption: and this is the case of every natural man whatsoever, till he be revived by the infusion of a new life. And yet it is the common opinion of natural men, that if they live in the Church, and be baptized, and pray, and hear the word, and embrace the true religion, and practice the outward duties of it; that they are out of doubt in the state of this spiritual life. And therefore I think it would be an hour well spent, to discover dead men to themselves: to persuade them, that except they be made new creatures, ^d Except they be borne again, they are in a state of death, and cannot be saved in that state and condition: For you see, he that hath not life, hath not the Son, and he that hath not the Son shall die, the wrath of God abides on him forever, John 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 hardness of their hearts: Mark it; they are strangers from this life, partly through ignorance, because they are Ignorant of this work of life and regeneration: they think there is a greater latitude in religion than there is; within which compass if they come they are safe: that is, though they be not so strict, and so zealous; though they go not so fast to heaven 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 again they are strangers to it, because of the hardness of their hearts; that is, either because they are so distracted and possessed with worldly business 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 judge of it, whether they have this life of grace or not.

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

You shall know it, from those properties of life and death that are taken from the natural life and death.

1. A man may know whether he remain in the state of nature, whether he be a dead man or no, by considering whether he have any change wrought in him. For as it was said of Christ; He was dead, and is alive; so it is true of every man that is in Christ, He was dead, and is alive: Now there are many changes in a man; age makes a change; place and company makes a change; education, custom, and experience makes a change: but when a man is translated from death to life, it is another kind of change; As if another soul 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, he is able to answer them, and to say, he is not the same man: though they knock at the same door, yet there is another inhabitant come into the house, and they find not him they look for. Even as you see when a graft is put into a Crab tree stock, it changes all; the sap, and the fruit, and the leaves, and all are of another fashion; so it is, when the life of grace is put into the heart of a natural man, it changes the inward man and the outward; it changes the whole frame of the soul. For my beloved, this is not a light alteration; but as the old stamp must be obliterated before the new can be imprinted; as the old building must be pulled down, before you can set up the new; so this old nature of ours, must in a great measure be broken in pieces, before a man can be made a living man; which is done, by the infusion of the supernatural qualities of grace and holiness: I say, supernatural; for even as the earth may bring forth grass and common wild flowers of it self; but it must be plowed and sown before any wheat, or choice plants can grow there; even so, (my brethren) these corrupt natures we have, may bring out things that are morally good, many moral virtues; but before they can bring forth fruits of true righteousness, they must be plowed and sown: plowed; that is, a man must be broken in heart with an apprehension of his sin, and of God's eternal wrath: he must see himself but a dead man; he must be pricked and wounded in heart with the fear of it, as those Acts 2. 37. after the Sermon of Peter, it is said, They were pricked in their hearts, and cried out; Men and brethren, what shall we do to be saved? This is that plowing and breaking the heart. But this is not enough, it must also be sown; that is, there must be an implanting of spiritual graces, which change and renew us: according to that which you shall find, Rom. 12. 2. Fashion yourselves no more after this world, but be ye changed, or metamorphosed, by the renewing of your mind: And this is the first way by which you may discern, whether you be dead or alive.

Secondly, when there is no action, when there is no motion in a man, you say he is dead; when a man acts nothing, when he stirs not himself, we reckon him a dead man; and this is the case of every natural man, he is not able to move hand or foot in the way of true godliness. And if you say, Yea but they are able to pray, to hear the word of God, to receive the Sacrament; they are able to do many excellent duties of justice and righteousness amongst men.

I answer, it is very true; but yet the Scripture speaks of certain dead works, as Heb. 9. 14. The blood of Christ, is there said, to purge our conscience from dead works; that is, all these before mentioned they may be done, and they are good works in themselves, having all the lineaments of good works, as you know a dead body hath of a living; but yet indeed they are but dead works; that is, they may have a golden outside, and be very beautiful in the sight of the world, and also in the sight of men; but yet as Christ speaks, be abhominable in the sight of God: For so a natural man may pay a certain debt of duty and obedience to God; but he pays it in counterfeit coin, that hath the stamp, the similitude, and color of true coin; yet it consists (if you look to the inwards) but of base metal. As I remember a story, that Remigius tells, who was a Judge in Lorreigne, under whose judgment many hundred of witches were condemned upon their own confession; who said, that the devil did bring them many boxes of currant coin to the apearance of the witches, but when they came to use them, they proved nothing but withered leaves. I say after the same manner Satan cozens natural men in things of greater moment; he suffers them to think well of the good works and duties that they do, to make them think they are currant coin: but when they come to make use of this treasure at the day of death, they find them to be but withered leaves, such as God will not accept of in the time of extremity, at the day of judgment. The Apostle in the 1 Tim. 3. 5. speaks of certain men, Who had a form of godliness, but denied the power thereof: that is, that have a formal customary performance of good works, and good duties, with which the conscience is satisfied; and not able to judge because it is ignorant. And therefore Satan doth with men in this case, as we are wont to do with children; take from them true Gold; and when they fall a crying, stop their mouths with Counters. So I say, Satan labors to keep men from the lively and thorough performance of good works and holy duties; and then satisfies their consciences, with that which hath but a form of godliness, without the power of it.

But you will say; How shall a man discern this, whether these good works which are good in themselves, be good in such a manner as they are wrought by him?

To this I answer; you may know it by these two things.

First, it is certain, that except they be vital actions; that is, except they proceed from an inward principle of life within, they are not good actions, they are such as the Lord regards not. Now you know, there are motions, (as the motions of clockes and watches) that 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 ways of godliness, which yet may not proceed from the life of grace, but from outward respects to men; from fear of hell; from fear of judgment; or in sickness; from the apprehension of death and calamity. In such cases, we may be stirred up to do them; and then even as the wheels that are set a going by the spring, when it is down, you know they cease their motion: So commonly it is in these good fits, in these good moodes of godliness, when that which set them on work is removed There is an end of them. And therefore if you would know whether the works you do be right or no, such as God will accept at the last day, consider if they proceed from an inward principle, from a principle of life within.

2. You shall know them by their coldness. For coldness you know, is a symptom of death. Now these good works when they are done by a natural man, there is no life in them; there is no warmth in them, no viuacitie nor quickness in them: where as you know, it is said, James 5. 16. Prayer if it be fervent, prevails much: & Rom. 12. 16. Be ye burning in spirit, serving the Lord: that is, all those duties that have not heat in them, that have 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 voice of our own spirits: the works we do are but dead works, 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 John the Baptist saith of our Savior: He shall baptize you with the Holy Ghost and with fire: that is, He shall baptize you with the Holy Ghost, which is as fire. And therefore you shall find that holy men have been usually described by the similitude of fire: as Chrysostom 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 unto him in a dream a pillar of fire with this motto, Talis est Basilius, such a one was Basil; and old Latimer when he was asked the reason why there was so much preaching and so little practicing, gave 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, of receiving the Sacraments, of worshipping God: but consider whether there be fire, consider whether they be not done without that liuelinesse, that fervency that the Spirit of God requires; either done without heat, or but half baked, as Hosea 's cake was; and if so, they be but dead works: whereas true praying in secret between God and us, why? it is such as warms and quickens the heart: it is such as brings the heart into a good frame of grace, and sets it right before God: and right hearing is such as kindles a fire in us, that in great measure burns up the dross of sinful lusts and corrupt affections. And so we have dispatched the second means, by which we may know whether we be alive to righteousness, or dead in sins; to consider, whether we have any motion, and of what kind those motions and actions are.

Again, you shall know it, by considering what you contend for most, for life is sweet, and every creature would maintain this life, and would part with anything rather then that. For a man that hath this life of grace in him, he will suffer anything, he will lose his life, his credit, his goods, his liberty and all rather then he will wound his conscience, and violate his peace and communion with God, because that is as sweet and as deer to him as life; whereas another man contends as much for his life, his credit, his profit, his pleasure, and sin, and will rather suffer the loss of a good conscience, rather suffer any vneuennesse in his ways towards God and men, any sin, rather then he will be prejudiced in these things, because in this is his life, being dead to Christ and alive to sin.

Again, such as the food is, such is the life: If it be the life of sin that a man lives, which the Scripture calls death, why then the secret thoughts and inward affections feed on carnal delights, either past, present, or to come; that is, either he solaceth himself with the contemplation of what he hath had, or he feeds on that which is present, or he cheers up himself with the thought and project of those carnal delights that are future: whereas a man that lines the life of grace, the contrary is most acceptable to him; For every life draws to it self 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 convenient and agreeable to us.

And if you say now, they may occupy themselves in hearing, reading, and praying, and such like holy exercises.

I answer, they may, and it is well; these things are very commendable, and not to be omitted; but yet there is something must be added, for that is not enough, except we be nourished by these duties, and grow by them; as you know it is said, 1. Pet. 2. 2. Desire the sincere milk of the Word, that you may grow thereby: & as your common saying is, Shew me not the meat but the man. For Christ, the great Shepherd of the Sheep, is affected in this case, as Shepherds are wont to be, that say not to their Sheep, Shew me the hay I have given you, but show me, Lac & lanam, the wool and the milk; that is, Shew me the fruits and effects of all thy hearing, reading, and praying; for a man may be conversant in all these duties, and yet for want of life, and for want of a digestive faculty 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 eats very much, & yet is as lean, and as meager, as if he had eat nothing: Of such the Scripture saith, that they have a name to live, but yet are dead; that they are always learning, but never come to the knowledge of the truth; that is, to the saving knowledge of it.

Last of all; the last property of life, either of sin, or of grace, is, (as the property of every life) not only to draw to it self things suitable, but to expel and oppugn whatsoever is contrary and hurtful: so he that is a living man in Christ, though he hath the relics, the weiftes and remainders of sin still in him, yet he is sick of them, he fights against them, and resists them continually, as health resists sickness, or as a living fountain resists mud that falls into it, it works it out, and doth not rest till it be clean again; when another man works out those good things, those good thoughts, and motions that are iniected and kindled in him (for some good moods and fits they may have;) I say, they reject them and are sick and weary of them, and the means that should increase them, and they are not well, till they have gotten themselves into another element: but for the sins that are suitable to them, either by disposition, or by education, or by custom, those they suffer to lie vnexpelled, vnresisted, as mud in ponds, or dead waters. And this (my Brethren) is a great sign of death: for I will be bold to say this, that if we lie in any known sin, that is, if there be a continual tract of any sin, that we know to be sin, that is drawn as a thread through our whole conversation, (be it Fornication, or Adultery, or Swearing, or Drunkenness, or Malice, or Envy, or any other) I say, it is ⁿ very dangerous, yea deadly, if it have any dominion, if we lie in it: For you know, a prevailing disease will kill, and one disease will do it as well as a hundred: as a Swine that passeth through a thousand durtie puddles and wallows but in one, it is enough to make her unclean and filthy all over as well as if she had done it in more. The Scripture is plain in this case, 2 Cor. 5. 17. Whosoever is in Christ is a new creature, old things are passed away, all things are become new. Gal. 5. 24. Whosoever is in Christ, hath crucified the flesh with the affections and lusts thereof. So that if there be any living lusts in a man, I say, if there be one lust that is perfectly living, it is an argument, that the whole body of death is in us. And if it be so, we are yet in the state of death, and are not translated into the glorious liberty of the Sons of God. And so I have shown you, That every man by nature is dead in trespasses and sins, and how you may know it, and that if we continue in that condition, and are not partakers of the first resurrection, we shall never be partakers of the second resurrection.

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

And that you may understand what it is; you must know, that every man by nature is in a dead sleep; and therefore he sees not this death, nor feels it, nor regards it: for it hath this property of death, that as a dead man feels not that he is dead; so he that wants this spiritual life is not sensible of it; For the soul in the worse condition it is, the less it feels it. It is not so with the body: and therefore the first thing that is to be done to 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 extreme need he stands in of Jesus Christ, and to seek and long after him, as a condemned man longs after his pardon; as He that was pursued by the Auenger of blood, in the old Law, ran to the City of refuge for shelter; I say, after that manner we must first be wakened. This you shall see, Ephes. 5. 14. Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light; that waking therefore is the first work: and Rom. 7. 9 (it is an excellent expression of the Apostle) saith he, I was once alive without the Law, but when the Law came, sin revived, and I died; the meaning of it is: Before, when I was ignorant of the Law, I thought myself a living 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 myself and sin in a right glass, then sin was alive and I died; that is, I found myself no better then a dead man. So that is the first work that God doth to a man that he means to save, to waken him out of this dead sleep, to lay him upon his conscience, that is, to set it upon him, and to pursue him as the avenger of blood we spake of before: when that is done once, then a man will fly to the City of refuge, that is to Christ, as Joab did fly to the Horns of the Altar, and cry earnestly for pardon of his sins, even as Sampson did for water, or else I die. And when a man comes thus to Christ, thus humbled, then Christ accepts him, and then he breathes this breath of life into him, as God breathed the breath of life into Adam, and so he is made a living man, according to that, John. 5. 25. The hour shall come and now is, that the dead shall hear the voice of the Son of God, and those that hear it shall live. For when a man toucheth Christ by faith, as the woman touched the hem of his garment, there goes a certain virtue out from him that heals his soul, as that virtue healed the bloody issue. This then is a thing much to be marked, that even as you see, when Iron comes near the Load-stone, there goes a virtue from the Load-stone that draws the Iron to it, so though Christ be in Heaven, and we upon earth, there goes a certain attractive virtue from him, that draws us to him; and not only so, but it changeth us, it quickens and reformeth us, by this infusion of a new life, by this transmission of a certain power and virtue that comes from him.

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

My beloved, it is true, it is the great mystery of life and regeneration: but that we may explain to you what virtue this is, that comes out from Christ; what kind of infusion and transmission it is, we will explain it as far as it is expressible; and it is done after this manner: Even as you see an Artificer, when he goes about any work of Art, there goes a certain influence from the skill that is stated in his mind, that passes upon the work as he molds it, and fashions it, and sets a stamp upon it, according to the Idea that is seated within: Or as when the will moves 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 work of Nature, when as Bees make their Combes, or Birds their Nests, there goes out a certain instinct from God the Author of Nature, that impels and instigates the Creatures to do according to their kind. Such a kind, I say, such a kind it is of virtue and power (which the Scripture calls, the virtue of his resurrection) that comes from Christ: the Spirit of Christ, that molds and fashions the heart of a man, that commands powerfully in him, and guides and directs him to do agreeable to his will. And this is it (my beloved) which the Apostle speaks of, Ephes. 1. 19. he prays there, that their eyes might be opened to see the exceeding greatness of his power; that is, it is not an empty form of godliness, but an effectual prevalent power, that puts not upon us only a washy color of a good profession, but dies the heart in grain with grace and holiness; that is, it doth not only alter the superficies, but changes the whole frame of the heart, and turns the rudder of the life, and guides the course to a quite contrary point of compass. And thus it differs from the form of godliness we spake of before, as the life differs from the picture, the substance from the shadow; as that which hath sinews and efficaciousnesse, differs from that which is weak and powerless. This virtue and power comes from Christ to the soul, when God means to make any one a living man; it not only makes proffers and offers, not only breeds good desires and purposes in the heart, that when they come to the birth, have no strength to bring forth: but it so plants them in the heart, that they live as the Creatures live in their own Element; whereas in those that have their old natures still, they wither and vanish away, as Plants that are in a soil that is not connatural and suitable to them. Therefore if we would know, whether this life is wrought in us or no, let us consider whether ever we have had experience of such a great power, virtue, and influence from Christ, that hath changed, reformed, and renewed us, and not only made us willing to live a holy life, to have our lusts mortified, to pray fervently, and to keep the Sabbath with delight, but likewise enable us to do the things also, as the Apostle speaks, I am able to do all things through Christ that strengtheneth me.

So much shall serve to show you that we are by nature dead, and that yet there is life to be had contrary to that death.

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

First let us be exhorted to believe that 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 believed. The things that we see, we need not believe, but it is said, it is an hidden life; now why it is said to be an hidden life, let us consider from whom it is hidden, and with what it is hidden: It is hidden from natural men, even as colors from a blind man, or as they are hid in the dark: the colors are there, but they are said to be hid from him; because either there wants an eye, or there wants light to see them.

Again, with what it is hid.

This spiritual life, this life of grace, first, it is hid with this natural life, we see men to breath and live, but this life is within, we cannot see it.

Again, it is hid under a base outside, as Christ was under a Carpenters Son, as the wisdom of God is hid under the foolishness of preaching; as those Saints the world were not worthy of, were hid under Goats-Skins; and as the great mystery of salvation hid under the Elements of Bread and Wine: after this manner, I say, this life is hid under a base outside, because they that live this life of grace, for the most part are base and contemptible in the eyes of the world: and this is one thing that hides this life from us.

Thirdly, it is hid with the infirmities of the Saints, even as you see this natural life is hid in a swowne, or as reason is hid in drunkenness; there is life there, there is reason there, but it is not seen. So it is true, that holy men have many infirmities, and because of them we cannot see this life, and we think therefore there is no life in them: You know David and Peter what they fell into.

Last of all, this life is hid from us by misreports, even as Christ was hid from the world, being reported to be a Wine-bibber, a companion of gluttones, and one that cast out Devils by Beelzebub the Prince of Devils. 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 deceivers though true: that is, though we be true, yet we are as deceivers: that is, we are reported to be deceitful, and false men. And therefore they that are in great place should take special heed how they admit of reports. For ye shall findethis, that in all ages, in all stories, as they say, men for the most part are mis-reported: Good men are reported the worst of, and evil men are reported the best of. So that, if we judge by reports, we shall justify the wicked, and condemn the generation of the just. I say, all these ways this life is hid from us, and therefore we must believe it, though we may help our selves a little by experience. We see there is a generation of men whose life is not in carnal pleasures and delights, that give not themselves up to sin against God; and it is certain that no man can live without some delight, no creature can live without it, and since their delight is not in these things, it is likely there is another life that they live; that is, an inward and retired life, even this life that is hid with Christ in God.

Again, you see there is a generation of men that are ^k willing to suffer tortures, and imprisonments, to suffer death for Christ; and sure they would not be so willing to part with this natural life, if there were not a better life that they set a higher price upon; they would not let this go, if they did not hope for another. Thus we may help our selves with experience, we see not this life, but yet we must believe it. And this is the first use we are to make of this, to believe there is such a life.

Secondly, if he that hath not this life is not in Christ; why then (my beloved) it concerns us all to see, that we have the fruits and effects of this spiritual life in us, that that change be wrought in us which we speak of, that we have these motions and actions that proceed from an inward principle of life; that we have that attractive, and that expulsiue disposition, that may empty the heart of all known sins, which is the effect of this life. And further (which for ought I see, the Holy Ghost points at above all other signs of this spiritual life) you must consider whether you love the brethren, you have it in the first of John 3. 14. We know by this we are passed from death to life, because we love the brethren. You know a dead member hath no sympathy with the rest, but a living member hath a fellow-feeling, yea, a quick and exquisite sense within, when any member is pained and hazarded; therefore let us labor to find this character in our selves, by being affected to our Neighbors, Brethren, and Churches abroad; by having bowels of compassion in us to melt over their condition, and to desire their safety as our own. For why should we not? Are they not the same Church of God that we are? Are they not the same piece? And are they not as deer to God? And certainly if we show love unto any Church because it is a Church, we would do it to one as well as to another. Again we have reason to commiserate them for our own sakes, for we cannot stand alone, and God hath so ordered it by his providence, Luke 6. 38. Look what measure we mete to others in their distress, the same shall men measure to us in our necessities: and how soon the fire may take here also we know not, but this we shall find in the Prophet Jeremiah, when the Nations drank of the cup of God's wrath, we see there the cup went round, All the Nations drank of it, some more, some less. But yet if we drink it not, yet certainly God will recompense us, with good if we do it, with evil if we omit it. For though he seem angry with his Churches for a time, as David was with Absalom, yet Joab never did David so acceptable a turn in all his life, as when he sought to bring home Absalom his banished son, though he were angry with him all the while. So we cannot do God a more acceptable service, than to help the Church, though for the present she seem to be under the cloud of his anger. And doubtless, as the Lord would take it exceeding ill if we should neglect our duty to them (as I hope we do not, and shall not) as we see in Judges 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 help the Lord, to help the Lord against the mighty. Mark, not because they did them any wrong, but because they came not out, but sat still; and you know the rule; He that keepeth not off an injury when he may, doth it. Again, mark the ground why they came not out, because it was to help the Lord against the mighty: when the enemies were mighty, they had respect to their own safety, and sat still; and the phrase is to be observed chiefly, they came not out to help the Lord: it was not to help the Lord, but to help the Churches at that time: but yet the Lord takes it as done to himself. So I say, as the Lord will take it ill if we do it not: So again, if we do it, he will take it exceeding well at our hands. This work hath meat in the mouth of it, it will bring a sure reward with it. Even as the Ark 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, when the Ark was violated and ill used by the Philistines, and the men of Beth shemesh, you know how many thousands were slain for it. Whence I gather, if God would do so much for that which had but a typical holiness, that which was but a dead Temple, where he dwelt but for a time; what will he do, if this living Temple be destroyed? For the people of God are a living 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, and evil shall come to him, saith the Lord: therefore in helping the Church of God from being devoured by strangers, we help an hallowed people, as we see the Lord reckoned Israel, though they were subject to many failings. I say, let us be stirred up to do it with all diligence: we may fall out and in at home, and the vicissitude of fair and foul weather within our own Horizon may pass away and blow over, as I hope it will, and I pray God it may: yet in the mean time, if any of the Churches be swallowed up, you know that it is a thing that cannot be recalled: and therefore let us do our best, and do it in time. And this I will be bold to say for our encouragement, they are the Churches of God; and there is a God in heaven that tenders them, and he is a God that delights to be seen in the Mount, even when things are past hope; and though their enemies be exceeding great and mighty; yet when they go about to oppress the Church, they are as an heap of straw that goes about to oppress a Coale of fire that will consume them; or as one that devoureth a cup of poison that will prove his death; or as one that goes about to overthrow a great stone that will fall down again and bruise him to powder: they are all the Scriptures expressions, as you shall find them in Zach. 12. though we have not leisure to quote the particular places. So, I say, will the Lord deal with the enemies of his Church, and will preserve her: Therefore let this hope encourage us to do it: and for those who have greatest power and opportunity of doing good in this business, let them consider that excellent speech of Mordecai to Hester, Hester 4. 24. saith Mordecai to her, If thou holdest thy tongue at this time, deliverance shall appear to the Jews 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 Jews 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 again on the other side; if they seek to deliver the Churches from their and her enemies, there is this great advantage in it, it will move God to deliver them from their enemies again, and to deliver them: as Solomon saith; When a man's ways please the Lord, he will make his enemies be at peace with him.

Thirdly and lastly, wherein I will be very brief; let us be exhorted to live this life of grace, that is, to do the duties of obedience, wherewith this life is nourished and maintained: For so the Lord saith, He that keepeth my Commandments, shall live in them: even as the Flower lives in the oil; as the creature lives by food: So man lives by keeping the Commandments of God; that is, this spiritual life, this life of grace; it is maintained by doing the Commandments: whereas every motion out of the ways of God, and into sin, is like the motion of the fish out of the water; every motion is a motion to death: and oh that we could think of sin as a motion to death, and of every good action as a putting on towards life; that we could think this life of grace far more excellent then the life of nature, or of sinful lusts, pleasures, and delights; for so it is. For surely the life that God and Angels live, it must needs be the most excellent, and fullest of joy; and this life they live. And to encourage us to it, let us consider, how God interlaceth this life of grace with the life of joy, of peace, and outward prosperity; as you see in diverse examples. Gideon while he did the actions of this life, you know how he prospered; but when he set up a golden Ephod, after which the people went a whoring, it was the destruction of him and his house. Solomon, how glorious was his rising, like a bright morning without clouds, and so he continued till the evening of his life; but when he begun to suffer rebellions in his Kingdom against God in matter of religion; as it is said, He set up Ashteroth the abomination of the Zidonians, and Milcom the abomination of the Ammonites, &c. then God stirred up rebellions against him: Then it is said, that Hadad, and Reisin, and Ieroboham his own servant lift up his hand against him; as it is said in the text, the Lord stirred him up for that cause; so that as long as Solomon did the actions of this life, God prospered him continually in high degree; when he fell from it, he fell from his peace that he had. So God interlaceth the life of grace, with the life of joy, and peace, and outward prosperity. And the like you see in his son Rehoboā for 3. years: when he 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 Jerusalem; but after 3. years he forsook the Lord and suffered the people to make them high places; then, saith the text, in the 5. year of his reign (God gave him 2. years respite) he poured out his wrath upon him and upon Jerusalem by the hand of Shishak King of Egypt; because they had transgressed against the Lord. Where it is to be observed, that it was not because that Shishak the King of Egypt, was angry with Rehoboam, for it is not said it was Shishaks wrath, but the Lord's wrath, Shishak was but the instrument: he was but the viol through which it was poured upon him. But an example you shall find of this most clear in Uzziah, 2. Chro. 26. 5. it is said, Uzziah sought the Lord all the days of Zachariah the Prophet, and as long as he sought the Lord, God made him to prosper. As long as he did the actions of this life, the life of joy, prosperity and peace, ran along with it. But after, in verse. 10. when the Lord had helped him that he grew mighty, then (saith the text) his heart was lifted up to destruction; that, even as you see blasings Comets (though they be but Comets) yet as long as they keep 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 lived 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 find in all the Stories of the Kings of Israel & Judah; that either the suffering of Idolatry and superstition at home, or the resting upon Ashur and Egypt abroad, was the cause of all their miseries. For when they were in distresses they sought to these nations that proved broken reeds, that did not only deceive them, but run into their sides. On the other side, you may observe, that those that lived this life of grace perfectly, whose hearts were with God, that they emptied out all the old leaven of Idolatry, and superstition at home, and in all their distresses, they trusted upon God: And you shall find it proportionablie, as they did it more or less, so they prospered. As you may see in Asa; it is the Prophets own 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 host of the King of Syriah escaped out of thine hand: were not the Ethiopians and the Lubims an huge host, with very many chariots and horsemen? Yet because thou reliedst upon the Lord he delivered them into thy hand. Asa, when a mighty company came against him, of Lubim • and Ethiopians, that were, as it is in the chap. before, as the sands, because he rested on the Lord, he gave him the victory over them: afterwards a small army escaped his hands, why? Because he rested upon the King of Aram. So likewise Jehoshaphat when he came back from helping Ahab at the battle at Ramoth Gilead, the Prophet Jehu meets him in 2. Chro. 19. 2. and saith unto himthus: Oh Jehoshaphat, wilt thou help the wicked? wilt thou love those that hate the Lord? Wrath is gone out against thee. So in the next Chap. ver. 2. it is said, that a great Army came from beyond the Sea, and Jehoshaphat was sore afraid: and likewise when he joined with Ahaziah to make ships to go to Tarshish, the Prophet Eliezer goes to him and tells him, that God bad broken the Ships at Ezion. Geber, because he had joined with Ahaziah the son of Ahab, 2. Chron. 20. the last verses. I might give you many examples (I must not go beyond my time) Jacob, though the thing that he did was good, as you know he might seek the blessing lawfully; for it was promised to him: yet because he used evil means, Rebeccha and he used ill means, a lie, you know what it cost him: he was banished from his Fathers house many years; and you know how much sorrow Rebeccha had for it, even for failing in the manner. So David, look what his intermissions were in doing the actions of this life, this spiritual life, you see likewise his troubles were: and therefore let us be exhorted to live this life of grace, seeing we have so great encouragements: I say, if you observe throughout the scriptures, and above all other places from the 2. Chron. 11. to the end of the book, which is exceeding well worth the reading, where you have not only the Stories of the Kings set down, but the causes of all the accidents that did befall them; we see all along, as they lived this life of grace, as they did the actions of this life, that is, as they kept their hearts perfect with God, so their outward joy and prosperity was accordingly; and the interruption and intermission they found in that, was according to their intermission in this. And therefore let us be exhorted to live this life. For certainly, every life hath an excellency, hath a sweetness in it, more then any mere being; and as any life exceeds 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 joy, and of greater grief. On the other side; as you know the joy of the Saints is unspeakable and glorious, and passeth all understanding; so the despair and horror of conscience again, exceeds as much. And let us mark this; that as he that lives the life of a beast, destroys himself as a man; So he that lives the life of a man, that is, the life of reason only, the life of a human wisdom and policy, he destroys himself as a Christian. Therefore let us be exhorted to live this spiritual life of grace: it is the best for our selves; yea let us abound in the Actions of this life as much as may be; For one man may live more in a day then another man doth in a year. For life is in the action; so much as we do, as far as we exercise this spiritual life, so much we live: and look what time is spent vainly and idly, so much of our life death possesseth: as in the 1 Tim. 5. 3. it is said, The woman that lives in pleasure is dead while she liveth.