1. When we are sensible of our insufficiency, and therefore depend upon Christ, that thorough him we may do all things.

1. When we are sensible of our insufficiency, and therefore depend upon Christ, that thorough him we may doe all things.

2. When we have respect to the Word of God as our rule.

3. When we do all for the glory of God, Gal. 2.20. The life I now live, I live by faith in the Son of God. So far a man lives, as he denies his own sufficiency, and depends on Christ for assistance, and hath respect to Gods commandments as his rule, Psal. 119.6. and aims at the glory of God as his end. Zech. 7.5, 6. When ye fasted, did ye fast unto me at all? Did ye it to bring any service or glory to me? Did ye it not for your selves, for your own safety and deliverance? Why, if we go upon such principles, we want life, till we be in Christ we detain all the graces we have in unrighteousness, to magnify our selves, to bring about our own ends.

3. When we doe all for the glory of God, Gal. 2.20. The life I now live, I live by faith in the Son of God. So far a man lives, as he denies his own sufficiency, and depends on Christ for assistance, and hath respect to Gods commandements as his rule, Psal. 119.6. and aimes at the glory of God as his end. Zech. 7.5, 6. When ye fasted, did ye fast unto me at all? Did ye it to bring any service or glory to me? Did ye it not for your selves, for your own safety and deliverance? Why, if we goe upon such principles, we want life, till we be in Christ we detain all the graces we have in unrighteousnesse, to magnifie our selves, to bring about our own ends.

Answ. True, there may fall such a deadness on the heart of a Christian, as whereby he may be both unable and unwilling to good duties, to which God usually leaves us, when we go about things in our own strength, and grow self-sure; but when by this God hath schooled us, and taught us thereby that all our life is hid in Christ; why, in this case God is wont to make us sensible of this sinful disloyalty, and that in us dwells no good thing, that we of our selves are unable to do any good duty, and for this distemper we mourn and grieve heartily. Why, this very sense of deadness is an act of spiritual life, which in time will work him to a farther dependence on Christ, and to be more heedful of Gods Wo•d, and by how much the more we strive thus, so much the more life we have.

Answ. True, there may fall such a deadnesse on the heart of a Christian, as whereby he may be both unable and unwilling to good duties, to which God usually leaves us, when we go about things in our own strength, and grow selfe-sure; but when by this God hath schooled us, and taught us thereby that all our life is hid in Christ; why, in this case God is wont to make us sensible of this sinfull disloyalty, and that in us dwells no good thing, that we of our selves are unable to doe any good duty, and for this distemper we mourn and grieve heartily. Why, this very sence of deadnesse is an act of spirituall life, which in time will work him to a farther dependence on Christ, and to be more heedfull of Gods Wo•d, and by how much the more we strive thus, so much the more life we have.

A second effect of life is feeding. This sign Christ gives, John 6.54. Whoso eateth my flesh, and drinketh my blood, hath eternal life. This is not meant of the Sacrament, for it was not then instituted, but of Christ himself; but when God hath instituted ordinances, this is a sure sign of life, if in every ordinance we partake in, we feed on Christ, on his blood; he that feeds not, lives not, he that forbears his meat, and forbears it long, he cannot live. Indeed, for a time a mans stomach may be so distempered, that he cannot eat, but he recovers himself and falls to his food.

A second effect of life is feeding. This signe Christ gives, John 6.54. Whoso eateth my flesh, and drinketh my blood, hath eternall life. This is not meant of the Sacrament, for it was not then instituted, but of Christ himselfe; but when God hath instituted ordinances, this is a sure signe of life, if in every ordinance we partake in, we feed on Christ, on his blood; he that feeds not, lives not, he that forbears his meat, and forbears it long, he cannot live. Indeed, for a time a mans stomach may be so distempered, that he cannot eat, but he recovers himselfe and falls to his food.

Q. How shall we know whether we feed on Christ?

A. 1. Do you find an inward longing after Christ in every ordinance, that nothing will satisfy your soul but Christ, he is a sweet savour to you; as an hungry man, give him silver and gold never so much, he is not satisfied unless he have meat? It was an argument of life in the Spouse, that she sought Christ diligently in every ordinance, and her soul was grieved because she found him not. If a man therefore come to the ordinances, and it never troubles him though he go home without Christ, this man feeds not on Christ.

A. 1. Doe you finde an inward longing after Christ in every ordinance, that nothing will satisfie your soul but Christ, he is a sweet savour to you; as an hungry man, give him silver and gold never so much, he is not satisfied unlesse he have meat? It was an argument of life in the Spouse, that she sought Christ diligently in every ordinance, and her soul was grieved because she found him not. If a man therefore come to the ordinances, and it never troubles him though he goe home without Christ, this man feeds not on Christ.

2. Feeding implies a finding of sweetness and relish in our meat: So consider, how do you find Christ, is he a sweet savour to you? Do you find comfort and strength in him, 2 Cor. 2.15, 16. Why, its a sign of life that you relish your meat well; nay, its a sign of health, for a sick man cannot relish his meat; and if a Christian find no relish in the ordinances, he complains of it as his sickness, and looks up to God for help against it.

2. Feeding implies a finding of sweetnesse and relish in our meat: So consider, how doe you finde Christ, is he a sweet savour to you? Doe you finde comfort and strength in him, 2 Cor. 2.15, 16. Why, its a signe of life that you relish your meat well; nay, its a signe of health, for a sick man cannot relish his meat; and if a Christian finde no relish in the ordinances, he complains of it as his sicknesse, and looks up to God for help against it.

3. In all feeding there is a taking of the meat down, we do not spit it out, and when it is down it must continue there, we must not cast it out: So, if Gods Word abide in us, and we hide it in our souls by a wise applying of it to our souls, Psal. 119.11. and therefore give up your selves to be guarded by it, this is a sign of life and strength.

3. In all feeding there is a taking of the meat down, we doe not spit it out, and when it is down it must continue there, we must not cast it out: So, if Gods Word abide in us, and we hide it in our souls by a wise applying of it to our souls, Psal. 119.11. and therefore give up your selves to be guarded by it, this is a signe of life and strength.

4. All feeding implies a conversion of the aliment into the thing nourished so that in time our meat is so digested that its turned into our own nature and this is more then receiving Christ by faith; for when we receive him, and ⟨p. 403⟩apply him to our selves, this is faith; but to be conformed to him in every thing, to be fashioned according to his nature, this is a farther act of life. When a Christian so feeds on Christ, that he is of the same nature with him, meek, lowly, and patient, as he was, this is a sign of life. When we are turned into his nature by feeding on him, and he into ours; why, this very feeding on spiritual food, implies a spiritual life: è contra, he that eats not the flesh of Christ, hath not Christ; he means not a Cannibal-like eating of his very natural body and blood; for if a man should indeed eat the flesh of Christ, and suck out his blood, it would profit him nothing, John 6.63. And this the Capernaites thought a monstrous thing to eat the flesh of Christ, therefore it is not the flesh of Christ, but the Spirit that quickeneth and giveth life.

4. All feeding implies a conversion of the aliment into the thing nourished so that in time our meat is so digested that its turned into our own nature and this is more then receiving Christ by faith; for when we receive him, and ⟨p. 403⟩apply him to our selves, this is faith; but to be conformed to him in every thing, to be fashioned according to his nature, this is a farther act of life. When a Christian so feeds on Christ, that he is of the same nature with him, meek, lowly, and patient, as he was, this is a signe of life. When we are turned into his nature by feeding on him, and he into ours; why, this very feeding on spirituall food, implies a spirituall life: è contra, he that eats not the flesh of Christ, hath not Christ; he means not a Cannibal-like eating of his very naturall body and blood; for if a man should indeed eat the flesh of Christ, and suck out his blood, it would profit him nothing, John 6.63. And this the Capernaites thought a monstrous thing to eat the flesh of Christ, therefore it is not the flesh of Christ, but the Spirit that quickeneth and giveth life.

A third effect of spiritual life is growth, that which lives grows, until it comes to full maturity, and then it either stands at a stay, or begins to decay; but a spiritual life grows up to full perfection, and then it continues in that perfect estate for ever in heaven, 1 Pet. 2.2. & 3.18. Eph. 4.11, 12. Col. 2.19. If a Christian grows, he lives.

A third effect of spirituall life is growth, that which lives grows, untill it comes to full maturity, and then it either stands at a stay, or begins to decay; but a spirituall life grows up to full perfection, and then it continues in that perfect estate for ever in heaven, 1 Pet. 2.2. & 3.18. Eph. 4.11, 12. Col. 2.19. If a Christian grows, he lives.

Obj. Doth not many a Christian stand at a stay, or oft-times go back, and lose his first love and fruitfulness?

Obj. Doth not many a Christian stand at a stay, or oft-times go back, and lose his first love and fruitfulnesse?

Answ. True, for a time he may, as a living man by sickness may lose his strength and vigour, and be made unfit for any employment, but if he strive to recover himself, its a sign of life: so a Christian by some corrupt lusts may wast his best graces, like a thief in a candle, but if he be a living Christian, he strives against them, and prays with David, O spare me a little, that I may recover my strength, before I go hence, and be no more seen! If he find a decay, he considers from whence he is fallen, and he recovers himself, and doth his first works, Rev. 2.4. Repentance is the purge of the soul, it expels out evil lusts, and then we do more at last then at first, Rev. 2.17. So then, a Christian is continually a growing, if not in the bulk of grace, yet in more sweetness, and mellowness; as apples at their full bulk, yet grow more ripe and sweet; so a Christian, though he grow not to more tallness, yet he may grow to more rootedness in Christ.

Answ. True, for a time he may, as a living man by sicknesse may lose his strength and vigour, and be made unfit for any employment, but if he strive to recover himselfe, its a signe of life: so a Christian by some corrupt lusts may wast his best graces, like a thiefe in a candle, but if he be a living Christian, he strives against them, and prays with David, O spare me a little, that I may recover my strength, before I go hence, and be no more seen! If he find a decay, he considers from whence he is faln, and he recovers himselfe, and doth his first works, Rev. 2.4. Repentance is the purge of the soul, it expells out evill lusts, and then we doe more at last then at first, Rev. 2.17. So then, a Christian is continually a growing, if not in the bulk of grace, yet in more sweetnesse, and mellownesse; as apples at their full bulk, yet grow more ripe and sweet; so a Christian, though he grow not to more tallnesse, yet he may grow to more rootednesse in Christ.

2. In more sweetness of spirit, that is, in more love to his Brethren, and care of Gods glory.

2. In more sweetnesse of spirit, that is, in more love to his Brethren, and care of Gods glory.

A fourth effect of life is this, life hath an expulsive power to expel that which is noisome and dangerous to it, it will cast it out either by purging, or sweat, or vomit, any noisome humour is burdensome to nature; so if grace be living, there is a power to expel every thing that is superfluous, much more what is noisome and hurtful, nature keeps nothing but what it converts to its own nourishment; so a Christian cuts away every superfluity, if it be a thing of no purpose, or no use to his calling, though it may to others, this he abandons, James 1.21. But that knowledge which may be either necessary or expedient for him, that a Christian retains, a Christian casts out that chiefly which is contrary to grace.

A fourth effect of life is this, life hath an expulsive power to expell that which is noysome and dangerous to it, it will cast it out either by purging, or sweat, or vomit, any noysome humour is burdensome to nature; so if grace be living, there is a power to expell every thing that is superfluous, much more what is noysome and hurtfull, nature keeps nothing but what it converts to its own nourishment; so a Christian cuts away every superfluity, if it be a thing of no purpose, or no use to his calling, though it may to others, this he abandons, James 1.21. But that knowledge which may be either necessary or expedient for him, that a Christian retains, a Christian casts out that chiefly which is contrary to grace.