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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	nature_n	soul_n	unite_v	6,882	5	9.6339	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40055	Foure pious, godly, and learned treatises the first, leads us to the gate of true happinesse : the second, is for instruction, letting us to know what Christ suffer'd for us, that we might enjoy him : the third, is helps and cautions, that we may the better avoid sin : the fourth, brings us to be seekers and suers to God for those things that be above, Collo. 3 / by a late faithfull and godly minister of Jesus Christ ; now since his death recommended to all the people of God, by Mr. John Goodwin.	Late faithfull and godly minister of Jesus Christ.; Goodwin, John, 1594?-1665.	1652 (1652)	Wing F1665A; ESTC R40246	109,790	246

our hearts faile us as the hearts of the Israelites in the report of the tenne spies Like the foolish builder in Luke 4. Luke 4. that was not able to goe on with his building because hee did not sit downe first and reckon what it would cost him Sixtly and lastly if wee must first die with Christ before we can live with him it serves for direction to teach us what order and methode to take to come to live with Christ He that will live with Christ must be sure to begin at the right end to die with Christ first he that will performe holy duties gracious actions that man must labour to crucifie and mortifie sinfull affections Sinfull affections are like weedes the Husbandman that desires his corne should thrive and live hee labours first to kill the weedes I say sinfull affections in the soule are like weedes in the ground or soyle if wee desire that grace should thrive and to performe gracious duties with content to our selves and to God we must labour to kill our lusts When wee find in our selves an unaptnesse and an indisposition to the performance of gracious duties suppose it bee to prayer to humble ourselves before God to heare the word of God c. let us then reflect on our selves and see what sinfull lusts there have gotten strength and labour to abate the power of that and then certainly wee shall live with Christ wee shall bee enabled to performe holy duties So saith the Apostle in the second place If wee bee dead with Christ wee beleeve that wee shall also live with him Which is the second thing I proposed in the beginning The connexion and conjunction of these two If wee bee dead with Christ wee shall also live with him Where first give me leave to remember you of what I formerly delivered in the unfolding of these words that the life that the Apostle here meanes when he saith If wee bee dead with Christ wee shall also live with him it is the same that in verse 4. hee calls Newnesse of life Therefore wee are buried with him by baptisme into death that as Christ was raised by the glory of the Father so wee should walke in newnesse of life I say the Apostle meanes here the life of Grace which in verse 4. hee calls newnesse of life And in verse 11. hee calls it living to God Likewise reckon yee your selves dead to sinne but alive to God Though secondarily and by consequent I deny not but that the Apostle meanes living with God in life eternall And the reason is as I shewed before that the difference of the life of grace and the life of glory it is not in Nature but in degrees Grace is Glory begun and glory is nothing but grace perfected As the childe in the wombe hath the same life that it enjoyes in the world only then it is in a further degree so the life that a Christian enjoyes in this world it is the same life in nature though it differ in degrees from that hee enjoyes in heaven The Apostle useth the future tense If we bee dead with Christ wee believe that wee shall live with him for these three reasons First to shew the order and Methode betweene this life and the former death because this life in nature though not in time is after our death with Christ As it is in nature the introducing of habites in nature is after the expelling of privations as the enlightning of the ayre in nature is after the dispelling of darknesse Secondly the Apostle useth the future tense because though the life of Grace bee here begunne yet it is not consumate till afterward in which respect the Apostle saith Wee beleeve that wee shall live with him Hee makes this life in respect of the complement and consummation an act of faith according to that in the Creed I beleeve the life everlasting Thirdly because the life of grace doth not fade as the naturall life perrisheth but it is an induring life As Christ being once raised he died no more verse 9. so every member of Christ he that is once quickned and raised with Christ from sinne hee dieth no more so saith Christ Ioh. 5.24 hee that beleeveth hath eternall life What hath every one that beleeveth life eternall Yes every one that beleeveth hath life eternall in hope and in the beginning of grace because hee hath that life for the present that doth not fade and perish but endure to eternitie Verily I say unto you hee that heareth my word and beleeveth in him that sent mee hath eternall life and shall not come into condemnation which expresseth the former Now what this life of grace is this spirituall life will appeare by comparing it with spirituall death It is the propertie of opposites being set together as to impugne and fight against the nature one of another so to discover the nature one of another Now spirituall death as the Naturall includes two things First a separation from the fountaine and principle of life And as a consequent of that a privation of the faculties and acts of life Looke what the soule is to the body the same is the Spirit of Christ to the Soule it is that that enlivens and quickens it so saith Christ Joh. 6.63 Ioh. 6.63 It is the Spirit that quickens Now looke as upon the parting of the soule from the body the body dies so upon the separation of the Spirit of God from the soule the soule dies So it was in Adam when by eating the forbidden fruit hee had cut off and separated himselfe from the fountaine and principle of life he died spiritually I say as when the Soule that enlivens and quickens the body when that is separated the body dies so the Spirit of Christ that enlivens and quickens the soule when that is separated from the soule the soule dies Secondly looke as upon the separation of the soule from the body there follows a deprivation of the faculties and acts of life so upon the separation of the Spirit of God from the Soule there followes a deprivation of the habits and acts of grace The gifts and habits of grace are as the faculties the acts and operations of grace are as the acts of those faculties and as upon the separation of the soule from the body there followes a deprivation of the faculties and acts of life so upon the separation of the Spirit of Christ from the Soule there followes a deprivation of the habites and acts of grace If it be so then spirituall life includes two things First the having of the Spring and fountaine of life the Spirit of God and an union of it to the soule Secondly the having the habites and acts of this spirituall life First the having of the principle of spirituall life the having the Spirit of God in our soules for it is not sufficient that there be a quickening Spirit unlesse it bee united to us For looke as

when a man dies Simile the soule of a man and the body of a man continue still but there is no life because the soule is not united to the body so I say there may be a spirituall death though there bee the Spirit of God and the Soule if the spirit be not united to the soule that is the first thing Secondly where the Spirit of God is as a consequent of the other there followes the faculties and acts of life the habituall presence of all the graces of the Spirit band the actuall exercise of them In these two consists the nature of this life These things premised I come to shew the necessary conjunction of this spirituall life that I have explained in the kind and nature of it with spirituall death If wee be dead with Christ wee beleeve that wee shall also live with him Which Hupotheticall proposition or supposition affords us this Catagoricall Position that Those that are dead with Christ shall live with him For when the Apostle saith If wee be dead with Christ we beleeve that wee shall also live with him This is supposed as much as if he had said in effect They that are dead with Christ shall live with him Or They that are dead to sinne shall live the life of grace Looke as it was with Christ so it is with the members of Christ as hee being dead rose againe and could not choose but rise againe Act. 2. As it is said Act. 2. the chaines of death the cords of death could not hold him So it is with every member of Christ hee that is dead with Christ must needes live with Christ Death cannot hold him not death in sinne The Apostle affirmes as much in this Chapter verse 5. For as wee are planted into the likenesse of his death so wee shall be also into the likenesse of his resurrection If wee be planted with Christ into his death there is our death with Christ we shall be also in his Resurrection there is the conjunction and connexion of our life with Christ where the Apostle not only averres the truth of the former proposition but withall insinuates the reason of it those that are planted with Christ into the similitude of his death shall also into the similitude of his Resurrection Why because they are planted with Christ As a Plant that is grafted into a stocke it partakes of the whole vertue of the stocke so every member of Christ hee that by faith is grafted into Christ and made partaker of the vertue of Christs death to the mortification of sinne that man also is made partaker of the vertue of his Resurrection to the reviving and quickening of him to a new life of grace The ground of it is this First to whomsoever Christ communicates himselfe hee communicates himselfe wholly to whomsoever hee imparts the vertue of his death for the killing of sinne to him hee imparts the vertue of his Resurrection to revive and quicken him to a new life of grace If wee be planted with Christ into the similitude of his death wee shall be also into the similitude of his Resurrection because wee are planted with him Every plant partakes of the whole vertue of the roote and by consequent wee partake as well of the quickening vertue of Christ to raise us to the life of grace as of his crucifying vertue to kill sinne The second reason is from the insufficiencie of the one without the other If wee be dead with Christ we beleeve that wee shall also live with him Why because death with Christ is insufficient unlesse wee live with Christ Philosophie saith that nature doth nothing in vaine much lesse doth Christ the God of Nature Now as in Christ it was in vaine for him to die for us unlesse hee had risen againe so it is in vaine and ineffectuall for the members of Christ to die to sin if they be not quickened to the life of grace The reason is this that death to sinne indeed defaceth the Image of sinne but it doth not renew in us the Image of God Now it is the Image of God that makes us fit and capable of eternall life It is true the righteousnesse of Christ gives us title to eternall life but our owne inherent righteousnesse qualifies us and disposeth and makes us fit and capable of it for without holinesse no man shall see God Flesh and bloud shall not enter into the kingdome of God By mortifying of sinne wee cease to be sinners by mortifying of sinne wee have the Image of Satan defaced but the Image of God is not renewed in us therefore besides our death with Christ there is required our life with Christ that so besides the defacing of Satans Image wee may have the Image of God renewed that wee may be capable of eternall life and be qualified and disposed and made fit to partake of the inheritance with the Saints in light The third Argument is drawne from the opposition betweene the life of sinne and the life of grace Philosophy tells us that in those opposites that are immediatly opposite that is such opposites where one must of necessitie be in the subject if one be removed the other of necessitie followes the subject Health and sicknesse are immediate objects a man must either bee sicke or well Now that which removes sicknesse restores health that that expells darknesse out of the Ayre it brings light Now the life of sinne and grace are thus opposite that that takes away the life of sinne then it must of necessitie bring with it the life of grace If Christ mortifie sinne in us and take away the life and vigour of sinne Christ of necessitie must bring into the same subject the life of grace because these are immediate objects hee that takes away the one must bring in the other as that that takes away sicknesse brings in health This shall suffice for the proofe of the point I come to make use of it Vse If wee be dead with Christ wee shall also live with him Those that are dead with Christ to sinne as Christ died for sinne those shall live the life of grace If it bee so if there be such a necessary connexion betweene these two then it followes backe againe that those that doe not live with Christ those are not dead with Christ For looke as it is betweene Faith and good Workes if good workes be necessarily joyned with Faith then where there are no good workes there is no faith So thus it followes if spirituall life the life of grace bee necessarily joyned with death to sinne then where there is no life of grace there is no death to sinne According to that of Saint Chrysostome S. Chrysost saith hee it is true indeed faith without workes is dead so it is true on the other side workes without faith is dead No man can performe good workes though hee may for substance yet not formaliter without Faith hee that hath not

the Sunne approacheth then there is a difference then the juice in the roote shootes up and diffuseth it selfe into the rest of the parts you may know a tree whether it be dead or alive when the Spring comes when the Sun approacheth if it doth not shoote forth and flourish then we say it is a dead tree I apply it thus looke what the Sunne is to the tree so is occasion to lusts he that doth not sin when occasions are offered and present themselves when a man hath occasion to satisfie his lusts if he doe it not this man is truly dead to sin Whereas such a man as eyther through age or want of opportunity and occasion is disabled from fulfilling his lusts but in the meane while he pleaseth himselfe to revolve them in his mind and to discourse of them with his tongue such a man is not dead to sinne if he had the same strength and occasion presented as before such a man would discover that sinne were alive in him as much as ever it was Secondly wee may know we are dead to sinne if all sinne be dead in us it is not sufficient that one lust seeme to be mortified and crucified in us unlesse all be mortified Wee know there is life in an Apple tree or a Peare tree if it produce but one Apple or Peare So we may know that sinne is alive in us if there be but one reigning domineiring sinne It is true I confesse in the best men sinne is so much alive in them that ever and anon it will be shooting forth some of these cursed fruits but yet as wee shall see in the third place the power of it is more infeebled I say where one sinne or lust rules and dominiers in a man that man is not dead to sinne as if an Apple tree bring forth but one apple wee conclude it is not dead Thirdly a dead man cannot performe the workes of a living man when wee performe not the workes and service of sinne then we are dead to sinne Every thing hath power to bring forth fruite according to its owne nature Ioh. 8.39 Ioh. 8.39 If you were the children of Abraham you would bring forth the fruits of Abraham Now if a man bring forth ordinarily the fruits of sinne let him say what hee will sinne is alive in that man I grant that as I sayd before sinne will ever and anon bee sending forth bitter and cursed fruits but he that is ordinarily and commonly transported to the service of his owne lusts that man is not dead to sinne Shall a man say hee is a dead man that lives in pride that hee is a dead man that lives in swearing or uncleannesse c I say he that is ordinarily and habitually transported with pride with swearing and blasphemy with uncleannesse c. he that is ordinarily transported to the committing of any sinne that man is not dead to sinne Fourthly it is not sufficient to forbeare the practice of sinne but to abhorre and detest sin we know when we come by aputrified dead Corse we stop our noses to shew that we abhor the noysome smell and detest it If we doe not onely forbeare sin but loath and abhorre it it is a signe that sinne is dead it is a Carkasse we begin to abhorre it Fiftly by this Character wee shall know that sinne is dead if daily more and more wee see the power of sinne abated and infeebled in us we know dying men the nearer they draw to the grave the more weake are all the actions and functions of the soule So I say sinne shall never in this life be utterly dead but it hath its deadly blow and languisheth away Now then we may know we are dead to sinne if sinne more and more decay and the power of it bee more and more feeble if every day the inclinations and provocations to sinne are more weake Yet mistake not a man may deceive himselfe by this Character for oft times it comes to passe that sinne when it hath its mortall and deaths wound it rageth more then it did before Simile It fares with sinne as with a wild beast that hath received his deaths wound he rageth more then he did before So sinne and Sathan then labour to provoke and stirre up corruption in a man to rage more notwithstanding stay a while and you shall see the power of it more infeebled So I say a man must not judge himselfe by the present fit or rage of sinne to have no sparke of regeneration for that may bee occasioned by the deaths blow of sinne but looke if sinne bee enfeebled and the inclinations and lusts to sinne grow every day weaker then other and that is an argument that sinne is dead Sixtly we may know that wee are dead to sinne by this argument then a man is dead to sinne when he can willingly and patiently indure the Axe of the Gospel to be laid to the roote of his sinne when he can patiently submit himselfe to have his sinne wounded and to have it executed by the sword of the Spirit I say patiently to indure the reproofe of his sinne especially when the reproofe is layd against the sinne that most prevailes against him the sinne that a man loves dearest patiently to indure the reproofe of that sinne is an argument that that man is mortified and dead to sinne Let a man say what he will hee that stormes and grudges and grumbles and chafes when his sinne is met with in the Ministery of the word that man is unmortified at the least so farre as he chafes and frets so farre hee is unmortified Hee that is mortified to sinne hee that is growne to a loathing and detestation of his sinne he rejoyceth when the Ministery meets with his sinne Oh saith such a one that my sinne might bee met with to day I stand in termes of hostilitie with it I would have it put to death Oh! that it might have one blow to day by the Sword of the Spirit such a man as will not indure the reproofe of his sinne hee is unmortified at least so farre as he is impatient of reproofe Yet mistake not a man may bee more impatient for some sinnes than for others for though in a gracious man all sinne bee mortified yet some sinnes be more rooted and radicated As wee say in Philosophie there are some parts that live first and die last as the heart As it is in the body ' so it is in the state of nature in the body of sinne there are some sinnes in which life is more radicated and one sinne may have more life when others are mortified one may have more strength then others and life in it and yet the mortification be true yet generally such men as are impatient at the reproofe of their lusts especially that lust that dominiers that man is unmortified he that is a mortified man that sinne is dead in he will suffer reproofe patiently Now

said to be a cause in regard of the stipulation and contract that wee make then solemnly by our selves or by those that undertake for us that are our sureties our God-fathers and God-mothers It is a meanes in that regard Let this suffice to be spoken of the meanes whereby Christ as an efficient cause workes this death of sinne and life of grace Before I passe let me tell you as by these causes this death to sinne and life of grace is wrought so there are other causes that serve not to kindle this sacred sparke but to increase it and make it grow to a flame such meanes as doe not serve for the performing of the first act of mortification and vivification but when once there is mortification and quickning in the soule they increase both and those are principally two 1. Faith 2. The Lords Supper Col. 2.12 First Faith so saith the Apostle in Collos 2.12 Yee are buried with Christ in Baptisme wherein you are risen with him through the faith of the operation of God I say faith is not the meanes to give us the first assault and impression upon sinne to mortifie and subdue it at the first but when we are morfied Faith helpes and increaseth and perfects that worke of mortification So that the sophisme of our adversaries is easily answered say they if wee bee risen through Christ to a new life of grace and through faith then say they wee have Faith before wee be quickned for say they that which is the cause of the effect must goe before as the cause of that effect Now if Faith bee a meanes to raise us to a new life then before wee have a new life we have Faith for saith the Apostle Yee are risen with him through the faith of the operation of God therefore wee have Faith before wee can rise I answer with Amesius Faith is not the cause of the first mortification but the cause of the increase of mortification it is not that by which at the first wee are quickned but when once wee are quickned it is that by which the worke of vivification is more and more increased Conceive it thus The worke of grace is only the fruit and effect of the Spirit of grace Now when the Spirit of God enlivens and quickens us it begets in us as other graces so the grace of faith Now when this grace of faith is wrought in us by this wee are united more to Christ then before and so partake more of the vertue of Christ and so the worke of Mortification and vivification is more increased Faith then concurres not to the first act of mortification and vivification but it concurres to the increase and augmentation of both The second meanes or cause that concurres not to the first act but to the increase of mortification and vification it is the Lords Supper for that serves as the antient Father calls it as physicke received into the body not only for the checking and curbing and expelling of obnoxious humours but for the restoring of health by consequent so the Lords Supper duly received it serves as a meanes to abate sinfull lusts in us if it bee worthily received I say not by a dead faith hee that receives it worthily it is a meanes to mortifie sinne in him and so by consequent for the quickning of him to a new life the life of grace though not to the first act yet to the increase of that former life that was in him It is called meate Now as the meate that wee receive cannot availe to beget a new life in a man put meat into the mouth of a dead man it doth not quicken him put meate into the mouth of a living man and it increaseth his life So in the Lords Supper worthily received it is not a meanes to worke the first act of Mortificatification and vivification but when once Mortification and vivification are begun when there is a new life in a man this serves as spirituall food to strengthen and increase that life Let this suffice for the answer to the question proposed If Christ bee the cause of death to sinne and of the life of grace how hee is the cause hee is the cause meritorious the exemplary the morall and efficient cause hee is the cause efficient both by his Spirit by his Word and by Baptisme And then he is the cause efficient though not of the first act of mortification and vivification yet of the increase of them that is by Faith and the Lords Supper I come briefly to the use Well if through Christ alone Vse and by vertue derived from him as a head wee die to sinne and live to grace then this serves to stirre us all up to desire and indeavour to bee in Christ that wee may partake of the vertue of Christ whereby sinne may bee killed in us and mortified and whereby wee may be quickned to the life of grace It was the desire of Constantine and the glory of him too hee professed that hee had rather be a member of Christ then the Lord and King of the Empire Now if wee desire to partake of the vertue of Christ our first care must be to labour to be in Christ For looke as it is with a Plant it partakes not of the vertue of the stocke till it be grafted into it and then it doth so it is with us if we be grafted into Christ wee shall partake of the vertue of Christ by which sinne will be mortified in us and we shall be quickned to a new life of grace As it is in the naturall body the members partake not of the vertue of the head unlesse they be united to the head so it is with us except wee be united to Christ through a true and lively faith which is the sinew and ligament by which we are tyed to Christ we doe not partake of the vertue of Christ Indeede many of us desire the favour of great ones to receive benefit from them but there is no man no Monarch on the earth by whom wee can reape that benefit as we may by Christ if we be in him We acknowledge that Kings are Lords of life and death yet they are not Lords of this life and death All the Kings and Monarchs in the world though they may take away the life of their subjects yet they cannot take away the life of one lust or sinne though perhaps they may give life to a man that is not to take it away when they may yet they cannot give a new life to a man they cannot worke this new life the life of grace Therefore it should bee our desire and indeavour to be in Christ that wee may partake of the vertue of Christ since it is onely hee from whom the vertue comes by which sinne is mortified and wee are quickned to a new life Zach. 13.1 Let us labour to bee in him that wee may partake of this vertue In Zach. 13.1 It is