corruption and sinne let us labour to wash them in this living spring and fountaine And then it is a fountaine opened not a sealed fountaine as wee reade in Scripture And then againe as it is a fountaine opened for the killing of sinne so for the quickning to a new life Looke as it was with that River that Naaman washed himselfe in he was not onely cleansed of his Leprosie but his flesh came againe as the flesh of a childe so every one that is washed in the blood of Christ he is not onely cleansed from the Leprosie and corruption of sinne but his flesh comes as the flesh of a childe the life that he formerly had in Adam comes againe to him by the vertue of Christ That is the first Vse if our death to sinne and life in grace proceede both from Christ this should be a motive to us to labour to be in Christ that we may die to sinne and live with him Vse 2 Secondly if our death to sinne To roturne the prayse of grace to Christ and life in grace proceede from Christ then when wee finde in our selves sinne in any sort mortified and that wee are inabled to performe holy duties wee know from whom wee have it let us know to whom we ought to returne the glory of it Let us say as David through thee we have done valiantly It is through Christ and by vertue from him that wee overcome our lusts or else they are too strong for us If wee be enabled to doe holy duties let us lift up our eyes to heaven and say through thee O Christ wee are enabled to doe this As all the vertue whereby wee dye to sinne and live the life of grace is from Christ so it is equall that all the glory should bee returned to Christ It is the greatest sacriledge in the world to attribute any thing to us To mortifie sinne it is a part of Christs kingly power of his kingly office Now hee that chalengeth any vertue and power to mortifie sinne in himselfe or to raise himselfe to a new lise of grace hee is guilty of high treason hee usurpes on the Kings prerogative It is Christs prerogative onely to mortifie sinne in us Thirdly if it come of Christ alone our death to sinne and our Iffe of grace then wee see what to judge of them that are out of Christ sinne is neyther mortified in them nor they quickned to a new life of grace If all water proceede from one Fountaine then that that is seperate from that Fountaine must of necessitie be dry If Christ be the Fountaine of all Grace by which our sinnes are mortified and wee quickned to a new life then they that are out of Christ they cannot have eyther death to sinne or the life of grace Whatsoever is in them it is dead if there bee any thing that is good whatsoever it is it is dead whatsoever is alive in them it is but dead it makes them dead to grace here and assures them that except they be revived they shall goe from one death to another from spirituall death to eternall for evermore FINIS THE WOUNDED SAVIOVR ESAY 53.5 But he was wounded for our transgressions IT was not without good reason that among all the Prophets in the Old Testament our Prophet Isay onely should bee stiley by ancient and moderne writers the Evangelicall Prophet He that reades this Chapter whereof my Text is a portion will confesse as much The Chapter conteines a description of Christ of his coming into and his harsh entertainement in the world his sufferings and resurrection so fully and punctually that at the first view a man would think it were rather a History than a Prophesie and rather a relation of some what past then a prediction of any thing to come Wherein for the better distinct understanding of the method and coherence of the words know that Isay the Eagle-eyed Prophet as one calls him having in the second verse of this Chapter shewed how meane and contemptible in the eyes of men Christs incarnation should be In the fourth verse hee shewes what the judgement and censure of the world should bee concerning Christ how basely and indignly they should conceive of him not as hee was indeede the innocent immaculate Lambe of God but as a notorious malefactor one that for his owne sins was stricken of God and humbled But how unjust and impious their opinion was the Prophet shewes in Vers 5. whereof my Text is a part First by remooving the false cause of his suffering which was supposed to be his owne sinne in this particle But We judged him to be stricken and afflicted of God But As if he should say there was no such thing He first remooves the false cause of his suffering which was his owne sinne we judged it to be his owne sinne and deserving But. Secondly by assigning the true cause in these words Hee was wounded for our transsions not for any sinne of his owne but for our transgressions you see the coherence of the words and the context In which observe three parts for they being a discription of Christs sufferings First consider the patient or partie suffering Hee Christ God and man the second person in the Trinitie Hee was wounded Secondly the passion it selfe in these words He was wounded whereby not onely though principally is understood the torments that as n = * Preached on a good-Friday this day hee suffered on the Crosse but withall all the calamities and miseries that befell him through the whole course of his life For howsoever it be true that the great Captaine of our salvation as the Apostle saith Heb. 2.10 Hob. 2.10 did never till the last enter into the maine battell with the spirituall enemies of our salvation yet hee had many skirmishes with them before off in his life-time he did taste and sippe as it were of the cuppe of Gods wrath but hee did never till then drinke and sucke up the dregges Hee was wounded for our transgressions Thirdly the cause or reason of these sufferings Our transgressions not for any sinnes or demerits of his owne no but hee was wounded for our sinnes and transgressions I shall not presently descend to these particulars I find a But in the entrance of the Text But hee was wounded for our transgressions Gold-smiths weigh their gold to the utmost weight and the priviledges of Scripture are such that there is not a word or tittle but it is as ful of weight as it is certaine of accomplishment This But is like a counterblast of a contrary wind that meetes a Ship in her full sayle and turnes her course another way Thus it runnes Wee judged him stricken of God as deserving it by his owne sins But. It checks and controlls the hard conceit that the world entertained of Christ who looked on him in the false glasse of envie and tooke him or mistooke him to bee a Wine bibber a Glutton a
wise whose propertie is as the wise man informes to be as goades or nailes throughly fastned Holy and learned men amongst whom not to number were doubtlesse to injure much mine Author are not to bee too deeply charged or too troublesomely expostulated with for some peculiarities of expressions wherein perhaps they give themselves more satisfaction than others And indeed it is a hard thing for any man to write so savourly or warily but that the Reader hath need still to bring a graine of salt with him to make the nourishment wholsome The blessing of the God of heaven bee with this little peece in its going forth into the world that it may goe forth in its might and doe worthily in Israel teaching perswading many to desire with Paul the knowledge of the fellowship of Christs sufferings and how to bee made conformable to his death which is one of the greatest and most hidden misteries of Christianitie and requireth the best and greatest Masters in Israel for its Teachers Thine in the Lord Jesus IOHN GOODWINE The Contents of the ensuing Treatises Treatise 1. TO be dead with Christ what Page 5 Propos 1. Wee must die with Christ first if wee will live with him pag. 10 Reason 1. From the contrarietie between sin and grace 12 Reas 2. Else the Spirit dwells not in us 13 Reas 3. Because it is hard to be a Christian ibid. Use 1. Reproofe of men dead in sinne 14 Morall death to sinne distinguished from the true death to sinne 16 1. In the Essence of it ibid. 2. In the efficient cause 17 3. in the latitude ibid. 4. In the issue 18 Popish mortification differs from true mortification 1. In the object 19 2. The efficient cause ibid. 3. The formall cause 20 4. The finall cause ibid. Characters of a man dead to sinne 1. When occasions to sinne worke not 21 2. When all sinne is dead in us 22 3. When we doe not the service of sinne 23 4. When we abhorre sinne ibid. 5. When sinnes power is daily abated 24 6. When we can willingly have our sins wounded 25 Meanes to be dead with Christ 1. The Spirit of God 27 2. Faith in Christ ibid. 3. Prayer 28 4. Submission to the ministerie of the Word ibid. Motives to die to sinne 1. The necessitie 29 2. The commoditie ibid. 3. The facilitie 30 4. The equitie 31 5. The treacherie of sinne 32 6. The example of others ibid. The difficultie of being a Christian 33 The method to come to live with Christ 36 Spirituall death what 40 Spirituall life what 41 Propos 2. Those that are dead with Christ shall live with him 42 Reas 1. To whom Christ communicates himselfe he doth it wholly 43 Reas 2. Death with Christ insufficient without we live with him 44 Reas 3. From the opposition betweene the life of sinne and grace 45 Use Those that are not dead with Christ doe not live with him 46 How to know wee are alive with Christ 1. By the cause of spirituall life 47 2. By the exercises of spirituall life 48 3. By the properties of spirituall life 49 1 Nourishment ibid. 2 Augmentation 50 3 Generation 51 Use 2. To labour for death with Christ 52 1. Because by him wee shall enjoy a spirituall life 53 2. An eternall life ibid. Propos 3. The knowledge of Mortification seales up the assurance of salvation 55 Reason The promises of eternall life are made to the mortified 68 Use 1. For confutation of Bellarmine 72 Use 2. To labour for Mortification 75 Use 3. Those that are not dead with Christ cannot be assured of life with him 77 Propos 4. As our death to sinne so our life to grace both proceed from christ 80 Reason They are both the worke of grace 81 Christ is the author of the death of sinne and the life of grace 1. As a meritorious cause 83 2. As the exemplarie cause 85 3. The morall cause 86 4. The efficient cause 87 Christ is the efficient cause First in the first working of it three wayes 88 1. By his Spirit ibid. 2. By the Word 89 3. By Baptisme 90 Baptisme is a cause instrumentall 3 wayes 1. As a resembling cause 91 2. As a concurring meanes ibid. 3. By Stipulation ibid. Secondly for the increase of it 2 wayes 1. By Faith 92 2. The Lords Supper 94 Use To indevour to be in Christ 95 Use 2. To returne the praise of grace to Christ 97 Use 3. What to judge of men out of Christ 98 Treatise 2. Observ 1. What Christ suffred was not for his own sin 104 Use 1. To shew how Christ could beare the punishment of sinne 108 Use 2. To discover the malice of the Iewes against Christ 110 Use 3. To condemne those that judge by successe in outward things 114 Use 4. To reade us a Lecture of patience 115 Use 5. Comfort for distressed consciences 116 Obser 2. Christ suffered all for our sinnes 118 Reas 1. The love of Christ ibid. Reas 2. The love of God the Father 119 Use 1. To admire Gods wisedome 120 Use 2. To see the haynousnesse of our sinnes 121 Use 3. To provoke us to sorrow for sinne 123 Use 4. For Consolation 125 Use 5. To set forth Gods love to us 126 Use 6. To returne love againe 127 Treatise 3. Conclus 1. SVrfeiting and Drunkennesse and Covetousnesse to be taken heed of 134 Reas 1. There is danger in these sinne 137 Reas 2. There is danger of falling into them 139 Use 1. Complaint of neglect of this dutie 141 Use 2. Exhortation to Caution 143 4 Helpes to Caution ibid. Conclus 2. The best men to take heed of these sinnes 149 Reas 1. Because they are but men ibid. Reas 2. Satan envies them most 150 Reas 3. Their falling make others fall ibid. Use 1. To shew the best men are fraile 151 Use 2. Why the best should suffer admonition 152 Use 3. How to demeane our selves 153 Conclus 3. Our care and caution must be continuall 154 Reason Because there is danger of the sinnes 155 Reason Because there is danger of judgement 155 Use To discover the abounding of these sinnes 156 Conclus 4. Drunkennesse and Covetousnesse overcharge the heart 161 Reas 1. They presse the soule from heaven to earth 162 Reas 2. They presse it from earth to Hell 166 Use 1. To take heed of these sinnes 167 Use 2. To use Remedies against them 171 Meanes to be disburdened of these sinnes 172 Use 3. To see the false judgement of the world 175 Conclus 5. We should not be overcharged with immoderate eating 177 Danger in coversing with Epicures 178 Reas 1. It unfits us for good Duties 179 Reas 2. It is the nurse of securitie 180 Reas 3. It breeds many lusts 181 Reas 4. It brings Gods judgements 182 Reas 5. It hurts the body 183 Reas 6. It hurts a mans state 184 Reas 7. It hurts the Common-wealth ibid. Reas 8. It wrongs the poore 185 Use To take heed of
surfeiting ibid. Many wayes of sufeiting 186 Treatise 4. SEeking things aboue enforced 196 1. In respect of God 197 2. In respect of our selves 204 Things above what 209 Why so called 211 Seeking What. 212 Propos Those that are risen with Christ must seeke the things above 213 Conditions requisite in seeking 3. 214 Meanes of seeking 218 Signes of seeking 223 Use Exhortation to seeking 226 FINIS THE GATE TO HAPPINESSE ROM 6.8 Now if we be dead with Christ we beleeve that we shall also live with him Scope of the words THe aime and scope of the Apostle in this place is by the occasion of an objection proposed verse 1. to shew the necessary coherence of sanctification with justification The objection is this If where sinne bath abounded grace doth much more abound which the Apostle S. Paul affirmes in the former Chapter treating of free justification by grace then saith the carnalist let us continue in sinne that grace may abound this is the objection To this the Apostle answers two wayes First by way of detestation Secondly by way of confutation By way of detestation in the beginning of the second verse God forbid farre be it from such gracious premises to make so dangerous and pestilent an inference What saith he shall we continue in sinne that grace way abound God forbid Secondly by way of confutation and that by a double argument answerable to the two parts of Sanctification Mortification and Vivification both of them pregnant and full of sinewes to enforce and presse the cause and conclusion in hand The first argument is thus such as are dead to sinne with Christ they cannot wilfully and wilingly live and continue in sinne but such as are justified from their sinnes by Christ they are dead to sinne with Christ therefore such as are justified by Christ they cannot live and continue in sinne The Minor proposition the Apostle proves First by the efficacie of baptisme vers 4. and 5. and by conformities Christ in his crucifying and sufferings verse 6. The second argument as a consequent and dependent upon the former is thus Those that are quickned by Christ to a new life of grace they cannot willingly and wilfully continue in sinne but those that are justified by Christ are quickned to a new life of grace they cannot therefore willingly and wilfully continue in sinne The Minor proposition the Apostle proves thus those that are dead with Christ are quickned to a new life of grace Such as are justified by Christ are dead with Christ therefore they are quickned to a new life with Christ and therefore they cannot continue in sinne The Major proposition is in the words of the Text Now if wee be dead with Christ wee beleeve that we shall also live with him You see the Logicke and argumentation of the Apostle which words being a proposition and argument hupotheticall observe in them two parts First an Antecedent according to the law of such propositions And then a Consequent Or more properky one thing supposed and another thing inferred First the thing supposed in the former part of the verse that wee are dead with Christ The other inferred in the latter part wee beleeve that we shall also live with him More particularly you may please to observe these foure parts First the method and order of the parts first we must be dead with Christ before we can live with him If wee be dead with Christ wee beleeve that wee shall also live with him Wee must first die with Christ before wee can live with him Secondly the inseparable connexion and conjunction and union of these two though the one goe before yet the other followes inseparably and unavoydably as Iacob tooke Esau by the heele In the latter part Now if we be dead with Christ we beleeve that we shall also live with him there is the conjunction of these two Thirdly the assurance of this connexion or conjunction If we be dead with Christ wee beleeve we shall live with him Fourthly and lastly the cause and ground as of the two former so of the latter both of our death with Christ and of our life with Christ it is Christ Christ is the cause of both If we be dead with Christ that is as Aquinas rightly interprets the place through or by the vertue of Christ Wee beleeve that wee shall also live with him or bee raised to the life or grace by the same vertue Thus you have the parts If wee be dead with Christ wee beleeve that we shall also live with him First of the order and method of the parts which is the first part or proposition Wee must first die with Christ before we can live with him To be dead with Christ what To be dead with Christ is in imitation or conformitie with Christ to be dead to sinne as Christ dyed for sinne So we are sayd to dye with Christ when we dye to sinne Now we are sayd to be dead to sinne when sinne is dead in us when the command and dominion of sinne is broken downe when the power and force of it is enfeebled when we doe what we can that sinne may not have any vigour or power or command no nor quiet being in us then sinne is sayd to be properly dead in us Now we must not conceive that as long as we live sinne will utterly and totally dye The reason is this it is a comparison of St. Basil saith hee it is with sinne S. Basil and with the corruption of nature as it is with the Ivie and the wall Simile when the Ivie is fastned and incor porated into the wall a man may cut the boughes and branches but hee can never roote it out except hee pull downe the wall As Ivie is to the wall so is sin and corruption to our nature it is so scrued and got into our nature that so long as we live so long as this house of clay stands wee cannot utterly roote it out wee may mortifie and kill it in some measure but when this house of clay shall be demolished and dissolved then sinne shall be utterly extinguished I say then we must not conceive sinne to be so dead as that it hath utterly no life in it but it is sayd to be dead in a double respect First it is dead Civilly Secondly it is dead Naturally It is a rule among Civillians he that it a servant is halfe a dead man The reason is because hee is no longer at his owne command but what he is he is that he is as hee is inspired and animated by the command of his master So sinne is said to bee dead because it is made a servant it is forced to undergoe the yoake to be subject to the Spirit of grace therefore it is sayd to bee dead civilly Secondly it is sayd to bee dead naturally too the reason is this because howsoever there bee some life left in it yet it hath its deaths wound that wil
sinne The morall death to sinne is distinguished from the true death to sinne especially in foure things First the maine difference is in the Essence of it the truth is a morall death is indeede no death hee that is morally dead to sinne is not indeede dead to sinne for such a mortification takes away not the life of sinne but the harshnesse and rudenesse of sinne it takes it and restraines it it makes sin more tractable and smooth and subtill but it takes not away the life of sinne that is the first Secondly it differs in the efficient cause the efficient cause of a Christians mortification is the Spirit of God Rom 8.13 Rom. 8.13 If yee mortifie the deeds of the flesh through the Spirit but the cause efficient of morall mortification it is from the temper of the body or good education or the like Consider therefore if it proceede from the Spirit from the generall common operation of the Spirit or from the speciall saving and sanctifying vertue of Gods Spirit Thridly morall mortification differs from that which is true in respect of the Latitude he that is morally mortified he is mortified onely in respect of outward grosse sinnes in respect of such things as are more notorious such as run in the eyes of men such as cause disgrace and dishonour and obloquie but secret spirituall sinnes are unmortified nay it is the observation of Saint Austin that a morall man though he seeme to the eye to be never so much mortified as indeede if a man looke on their formal austerity to looke on Gato or such a one a man would judge them mortified yet commonly they feede one lust and for the sake of that they curbe the rest So Saint Austin upon the Romans observes the lust of covetousnesse of injustice of intemperance c. they curbe them being over borne with the lust of ambition saith he they keepe down all other lusts that they may give more scope to this one lust in his fift booke de Civit dei Chap. 12. But a true Christians mortification is universall hee doth not kill some sinnes as Saul killed the small Cattell and left Agag and the great ones but he mortifies and crucifies all sinne true mortification will not suffer a man to allow himselfe in the practice of any one sinne Fourthly morall mortification differs from Christian in respect of the issue hee that is truly mortified in such a one sinne hath received its deaths wound in him it never comes fully to be healed and recovered it selfe againe Indeede if hee be negligent in the exercise of mortification it may get strength upon us as the Canaanites being neglected of the Ifraelites grew stronger but they never obtayned that absolute command and dominion in Canaan as before but for a morrall man because sin is not truly mortified in him therefore when those restraints and retentives are taken away that kept in sinne it rages and dominiers as much as it did before in him or as it doth in another man Let this suffice to be spoken of the difference of morall mortification from that of a true Christian Secondly Popish mortification differs from true mortification in all the degrees and causes It differs from Christian mortification In the efficient materiall formall finall cause First Popish mortification differs from Christian in respect of the object matter the principall object in Popish mortification is not so much perhaps sinne in the members but the members themselves they lash and teare them with scourges and whips their ayme is not so much against sinne as the members whereas true mortification is a revenge on the members as they are instruments of sinne a mans principall grudge is against sinne in his members and not against the members that sinne dwells in Secondly they differ in the efficient cause the cause efficient of true mortification is the Spirit of God Rom. 8.13 Rom. 8.13 If yee through the Spirit doe mortifie the deeds of the body but the cause efficient in Popish mortification is among toot many themselves they offer violence to themselves selfe considerations is the summe of their mortification Thirdly the formall cause of Popish mortification is humbling the body abstinence and rending the humane body by whippes and scourges this they make the true bearing of the dying of Christ in their members So saith Getzer in his second booke of discipline Getzer 2. booke discipline chap. 8. Chap. 8. They beare the dying of Christ in their body that shed their blood with whipping and lashing themselves willingly for Christ such a man is sayd a to mortifie himselfe It is a strange thing as if wee should goe about to please the divinitie by inhumanitie Fourthly they differ in respect of the end and ayme of both Popish mortification ends not in the destruction of sinne and infeebling the power of it so much as the satisfying of God for sinne Heare what Getzer saith in the same place in his second booke of discipline Chap. 8. saith he such as whip themselves till the blood came for their sinnes by such whipping of themselves they satisfie Gods justice for their sinnes What Christian heart can heare such Doctrine and his heart not ake his ears not glow and his joynts tremble Blessed Saviour that they that stile themselves by thy name should derogate from thee by their blasphemies Wee say the blood of Christ expiates sinne they say their owne blood wilfully shed satisfies God for their sinnes whereas the end of Christian mortification is not to satisfie God for sinne but to infeeble the power of sinne to breake downe the command and dominion of sinne This shall suffice to bee spoken concerning the first point proposed the false deaths to sinne and those are two Morall and Popish Now I come to shew the Characters of a man that is truly dead to sinne with Christ The first signe of a man that is dead to sinne is this that when occasions are offered and invite him to sinne hee doth not yeeld this is an argument that that man is dead to sinne It is true I confesse there is great power in occasions that except wee keepe a jealous guard they are able to transport a holy sanctifyed man and so they have done the best but I say such a man as when no sooner an occasion is presented but hee is ready to give way to satisfie his lust such a man let him pretend what he will hee is not dead to sinne He is like a tree wee know in winter there is no visible apparent difference betweene a dead tree and that that is alive neither of them have eyther fruite or leaves Simile they differ not in outward view but when the spring comes againe and 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
to labour to die with Christ to sin that so wee may come at the last to live with him The meanes are foure The first cause which is the principall cause is the Spirit of God so saith the Apostle Rom. 8.13 the place before alleadged If yee mortifie the deeds of the flesh through the Spirit yee shall live Rom. 8.13 It is true we are enjoyned mortification but wee cannot doe it till by the Spirit of God our sinnes be mortified It is with sinne as it is with some wilde beasts Simile they cannot bee taken and apprehended till they be shot and wounded So it is with sinne till the Spirit of God give the deaths blow to sinne wee cannot mortifie it of our selves therefore the first and principall cause is the Spirit of God he that is in us is stronger then he that is in the world The Spirit of God is strong and powerfull to subdue sinne Secondly Faith in Christ for by faith we must be ingrafted into Christ and so partake of the Spirit of Christ whereby sinne is dead in us so saith the Apostle Rom. 6.5 Rom. 6.5 For if we be planted into the likenesse of his death wee shall be also into the likenesse of his resurrection First we must be planted and grafted into Christ As a Syens must be planted into the stocke of a tree before it partake of the juice of it So we must be planted into Christ by faith before we be made partakers of the vertue of the death of Christ to kill our sins so saâ—th the Apostle Col. 2.13 Wee are raysed though the faith of the operation of God it is through faith not â—â—â—ely as a perswading mooving cause but as an efficient cause because faith as a pipe of Silver conveyes the juice the water of life the Spirit of God whereby our sinnes are mortified it unites us to Christ and makes us partake of the vertue of his death whereby our sinnes are killed The third meanes to worke this death in us it is Prayer Psal 19.13 so David Psal 19.13 Lord keepe mee from presumptuous sinnes let them not have dominion over me that is mortifie and crucifie them so that they may not have dominion over me or not have a being if it were possible Let them not have dominion over me Fourthly and lastly a speciall meanes to put sinne to death is to submit our selves to the Ministery of the Word such as can manage and brandish the two edged Sword of the Spirit against sinne And so in private by meditation to apply to our selves the curses and judgements that God hath threatned against such sinnes as wee give most way to for if once the principall and vitall sinne as I may call it be destroyed then other sinnes will die of themselves this shall be sufficient for the third part touching the meanes to die with Christ I come now in a few words to the motives to perswade us to die with Christ The first ariseth from the necessitie of dying to sinne eyther wee must die to sinne or die for sinne Rom. 8.13 woe to us if we doe not die to sin If yee live after the flesh yee shall die Rom. 8.13 that is if yee live unmortified yee shall die how eternally not onely the death of the body but of the soule too here is the choyce we must eyther mortifie our lusts or incurre the danger of damnation there is no other way to escape it If yee live after the flesh yee shall die that is eternally therefore there lies a necessitie that should perswade us to die to sinne Secondly from the commoditie by dying to sinne we shall not onely free our selves from eternall death but from much trouble and molestation and disquiet also that wee should be sure to have by keeping sinne alive and by yeelding to the lusts of sinne Most true it is that it is with our lusts as with little children humour and observe them and give them that they cry for Simile and you shall never have rest but still they will cry for something more so it is with our corruptions and sinfull lusts yeeld to them upon every desire and we shall never have done when we have satisfied one lust it will call upon us againe and will never have done whereas by mortifying of it we shall bring to ourselves much quiet and free our selves from much molestation Thirdly consider the facilitie by mortifying the deeds of the flesh we loose nothing that will make to our happinesse Adam in innocencie in Paradise was happy without these lusts Christ on earth was happy without them the Saints in heaven are happy without them Iam. 1.21 these are but superfluities Iam. 1.21 Lay aside all superfluitie of naughtinesse and malice Wee may have all true contentment whatsoever yet part with our lusts they are things that we may well spare By mortification of them a man looseth no profit nor pleasure nor honour whatsoever but there is recompence with advantage Let a man mortifie his lusts that bring him profit hee shall have profit in durable riches not onely in this life but for his reward hee shall have a whole kingdome to enjoy Let him loose some present pleasures as we have all too much of common Souldiers in us we love present pay hee shall have infinite recompence he shall have pure pleasures peace of conscience God will praise him and say well done good and faithfull servant he shall have peace of conscience that will lift a man above ground an infinite recompence in the losse of other pleasures Secondly for honour what if a man for the crucifying of his lusts be reproached and contemned in the world yet he shall have true honour of God in heaven he shall have honour of Angels of good men honour did I say of good men nay wicked men shall honour him God is able to command honour from the hearts even of wicked men so much as hee is mortified Let a wicked man see one that is a mortified man that as David was he behaves himselfe as a weaned child from the world he cannot but give a good testimony but if he will not now let him be on the racke in sicknesse let death appeare then he will desire to die the death of the righteous and that his last end may be like his It is true while he is in his jollitie and bravery then such men load a mortified man with reproach and contempt but wee must doe as Phisitians doe when they judge by urine of the state of the body they looke not on the urine that is voyded when men are walking up and downe before they goe to bed Simile but that which they make after their first sleepe when they are come to themselves So take not a wicked man now in the fulfilling of his lusts but looke on that man when hee hath slept and you will judge otherwise of him he cannot chuse but give
Christ there is no death to sinne You will say how shall wee know that we are alive with Christ and dead to sin I answer you shall know it by three Characters First that which is the cause of spirituall life as that which is the cause of naturall life is union with that which is the principle and fountaine of life Now the fountaine of life is Christ 1 Joh. 5.12 so saith the Apostle in 1 Ioh. 5.12 He that hath the Sonne hath life hee that hath not the Sonne hath not life Now what is it that unites us to Christ It is faith that knits us to Christ so saith the Apostle Gal. 2.20 Gal. 2.20 The life that I live is by faith in the Son of God Looke as the cause of the naturall life 〈◊〉 the union to the principle of naturall life so the cause of spirituall life is union to that which is the principle of spirituall life Now the cause and fountaine of spirituall life is Christ so saith the Apostle in this chapter verse 11. Rom 6.11 Likewise reckon yee your selves dead to sinne but alive to God through Iesus Christ our Lord. It is through Christ that wee are alive to God Now I say that that knits and unites us to the fountaine of spirituall life it is Faith Hee then that hath Faith that man is alive to God but hee that hath no faith that man is dead in sinne that is the first character by which wee may know whether we be alive with Christ or no if we have this spirituall life Secondly we may know it if wee have the exercises of this spirituall life Every thing delights to operate and exercise answerable to its life where there is a naturall life there is a delight in actions that are naturall where there is a sinfull life there is a delight in actions that are sinfull Take a man that sinne lives and reignes in it is life to such a man to serve sinne to performe and satisfie his sinfull lusts so where there is delight in performing spirituall duties it is an undoubted argument that that man hath spirituall life in him Take a man that delights in prayer in hearing the Word in contemplating and meditating of Gods goodnesse towards him and in other spirituall duties this is an argument that that man hath spirituall life because he delights in spirituall actions The ground of it is this all delight proceeds from similitude and conformity wee delight in things that are like us Now when a man is spirituall there is some likenesse betweene him and spirituall actions and so hee delights in them Take a carnall naturall man he delights not in spirituall duties it is death to him to doe that which is good when he comes to betake himselfe to prayer to performe religious duties to sanctifie the Lords day to keepe a watch over himselfe to checke his sinfull lusts it is death to a naturall man Why hee hath no delight in spirituall actions because hee hath nothing in him that is spirituall all delight proceeds from likenesse and similitude that is the second Character that wee have this spirituall life if we delight in spirituall actions Thirdly and lastly another Argument of spirituall life is if we have the properties of life and they are three as Philosophers say The first is nourishment The second is augmentation The third is generation or production of the like So answerable wheresoever there is spirituall life in some proportion there is all these three First there is nourishment As new borne babes desire the sincere milke of the Word ◠Pet. 2.2 Where there is a new life ◠Pet. 2.2 there is a desire of the sincere milke of the Word Take a man that is a dead man hee desires no meate Why there is no life in him Now looke as a man that lives a naturall life hee desires naturall food so hee that is spirituall hee that lives a spirituall life hee hungers and thirsts after the word As where there is the life of sinne in a man that man desires after all things that may fill and increase and preserve that life in him so in spirituall life there is a desire after the spirituall food of the Word to preserve this life The ground of it is this God never gives any grace to a man but hee gives a man a care and indeavour to preserve that grace God never gives a man spirituall life but he gives withall a desire to preserve that life Now how can a man preserve it How should a man preserve life but by food by diligent repayring to the places where the spirituall food or his soule is provided It is with this spirituall life as it was with the fire on the Altar Simile The fire on the Altar though it came from heaven yet when it was kindled they were bound to preserve it by ordinary meanes to put fuell to it so when God hath kindled that spirituall life wee must not turne off all the care on God let God take care for the life hee hath wrought in us but God will give a desire to a man to keepe that fire to put continuall fuell to it to preserve and nourish it That is the first propertie of life to looke for nourishment God never gives a man grace but he workes in that man a desire and indeavour to preserve it The second propertie is Augmentation and growth and proceeding from one degree of grace to another when wee find our selves more strong to performe the duties that are spirituall when wee find sinne more weakened This spirituall growth in grace is a propertie of this spirituall life If divers Plants bee planted if wee see some of them grow and others doe not wee conclude this is dead why it growes not As it is in nature so it is in this spirituall life where there is no growth there is no life Every thing that lives hath the property of life it hath the facultie of growing Which I would notwithstanding have to be understood not but that this life may admit of a Winter there may bee an increase and decrease but yet there is a continuall strayning after perfection Though sometimes the streame may be so strong that it may carry them downe yet they bend their strength against the streame they labour to grow up more and more That is the second propertie of life augmentation where there is spirituall life there is growth The third is Generation where there is life there is a facultie and power to beget As in a coale a live coale will kindle a dead one a dead coale cannot kindle another there is no heat in it So it is in this spirituall life where it is there is a desire to beget others as Christ saith When thou art converted strengthen thy brethren When thou hast spirituall life begotten in thee labour to beget it in others Wee see it exemplified in Ioh. 1.44 no sooner had Christ called
vertue that is derived from the head to the members so in the mysticall body all the spirituall motion it proceeds from the influence of the head Christ is the head and from him as from the head is derived all the vertue to the members of Christ by which the death to sinne and the life of grace is wrought in us likewise Looke as it was in the oyle of Aaron the oyle that was powred on the head of Aaron it stayd not on his head but descended to the skirts of his cloathing So the Spirit of Christ it rests not on Christ onely but from Christ as the head it descends upon all the members of Christ The reason thereof why as our death to sinne so the life of grace proceeds from Christ is because both are the workes of grace according to that of the Evangelist in him dwells all the fulnesse of grace and in Collos the Apostle saith In him dwells the fulnesse of the Godhead bodily For the better and fuller opening of the point give me leave to propose and resolve one question and that is this Quest If our death to sinne and our life of grace both proceede from Christ that Christ is the author of them actions then how is Christ the author of them what kinde of cause is Christ sayd to be both of our death to sinne and of the life of grace I answer briefly Answ Christ may be sayd to be the cause both of our death to sin and of the life of grace in a fourefold respect or hee is a fourefold kind of cause Christ is the 1 meritorious 2 exemplary 3 morall 4 efficient Cause as of our death to sin so likewise of our life to grace First Christ is the meritorious cause for Christ did by his death and obedience not onely purchase for us a release and freedome from hell and consequently title to heaven but Christ merited for us the donation of the Spirit of God whereby we are made fit for and capable of that inheritance Christ not onely purchased a right to heaven but grace holines whereby we might come at last to jus inâ—re For as I sayd before by the righteousnes of Christ onely we come to have right to heaven but it is our owne righteousnesse whereby we come to be made capable of that right to heaven for saith the Apostle flesh and blood shal not enter into the kingdome of heaven Flesh and blood that is nature uncorrected unsanctified and uncontrolled it shall not inherit the kingdome of God therefore Christ hath purchased not onely redemption from hell and title to heaven but the donation of the Spirit of God whereby we are made fit and capable of heaven whereby wee are made meete as the Apostle saith to be partakers of the inheritance with the Saints in light Ioh. 17.19 So saith the Evangelist Ioh. 17.19 For their sakes saith our Saviour I sanctifie my selfe that they also may be sanctified through the truth Christ sanctified himselfe not onely to redeeme us from hell and to procure title to heaven but he sanctified himselfe that his members might bee sanctified that by the merit and vertue of Christs sanctification we might be sanctified So saith the Apostle to Titus he hath bestowed on us the spirit through Christ Tit. 3.5 Tit. 3.5 not by the workes of rightcousnesse that wee had done but according to his mercy he saved us by the washing of regeneration and the renewing if the holy Ghost which he shed on us abundantly through Iesus Christ our Saviour It is through Christ onely as through the meritorious cause by whom wee obtaine the Spirit of God by which Spirit our sinfull lusts are mortified in us and by which we are quickned and revived to the life of grace so Christ is the meritorious cause hee deserved the donation of the Spirit from his Father Secondly Christ as hee is the meritorious so he is the exemplary cause as of death to sinne so of our life to grace Christ in dying to sinne he set himselfe as a patterne to us to teach as also that wee should dye to sinne Christ in rising from the grave hee set himself a patterne to us to teach us to rise from sinne so he is the exemplary cause For Christ is a patterne for our immitation in his morall actions and wee must resemble after a sort some of his Mediatorious actions also not onely in the good duties that are commanded in the Law but in those that he performed for our redemption It is true in a different manner Christ is a patterne to us in actions morall that is in the good things that he performed that are commanded in the Law he is our patterne to be imitated in the same kinde As Christ was gracious to the poore so should wee to them that are poore and in distresse in the same kind as he was temperate so may wee imitate him in the same kinde though not in the same degree But for his actions Mediatorious we are to resemble some of them too though not in the same kinde yet in some way of use As hee died for sinne so wee should dye to sinne as he rose from the grave so wee should rise from sinne to newnesse of life so still Christ is our patterne As Saint Austin saith Christ came not onely to helpe us and to performe the things that wee ought to have done but he came to teach us by his example what we ought to do And he teacheth us he is our Schoolemaster not only in his actions morall but in his actions mediatorious ous in the former we may imitate him in the same kind though we cannot in the same degree in the latter wee cannot imitate him in the same kinde yet in some sort wee may We should be as the Heletropium that opens and shuts with the Sunne so wee may follow the lambe wheresoever he goeth as hee dyed for sinne so we must dye to sinne as hee rose from the grave so we must rise from the death of sinne to newnesse of life so Christ is the exemplary cause of our death to sinne and the life of grace Thirdly Christ is the morall moving perswading cause of both That the Apostle wills Timothy to remember 2 Tim. 2.8 Remember saith hee that Iesus Christ of the seede of David was raised from the dead according to my Gospel he bids him remember it why remember it because the very thought and remembrance that Christ dyed and rose againe it cannot chuse but be a powerful motive to holinesse for it makes men conclude argue with themselves what did Christ lay downe his life for us and shall not wee lay downe our lusts for him Did Christ arise againe the third day from the Grave and shall not wee rise from the death of sinne to newnesse of life Doe wee professe our selves to bee members of Christ and not indeavour conformitie with our head Christ Shall wee be like the
Image or statue of Nebuchadnezar to have a head of gold and to have feet of mire and clay So Christ is not only the meritorious and exemplary but the moving perswading cause the very thought that Christ died for sin and rose againe it will move us to die to sin and to live the life of grace Fourthly and lastly Christ is the cause efficient as of our death to sinne so of the life of grace It were in vaine that Christ were the meritorious cause that hee had merited the donation of Gods Spirit whereby sinne might be killed and wee be quickened to the life of grace It were in vaine for him to set himselfe as a patterne for us to imitate and that hee is a morall cause to move and perswade us to imitate him unlesse hee were also the cause efficient to worke in us this death to sinne and this life of Grace therefore Christ also is the efficient cause hee workes in us both a death to sinne and the life of grace For the understanding of which know that Christ not only saves us by merit but hee saves us by efficacie too not only by Merite in deserving of life for us but in efficacie in fitting and preparing us to partake of life Hee not only by death hath abolished and removed death for sin but hee abates in us daily the power of sinne so hee is the efficient cause as well as the rest But you will aske how comes Christ to be the efficient cause of death to sinne Quest and of the life of grace by what meanes doth hee worke in us these two I answer Answ in Christs working in us these things there are some things that concurre in the first working of this life of grace and death to sinne and there are others that concurre not to the first worke but to the increasing and augmentation of it Those that concurre to the first worke are three 1. The Spirit of God 2. The Word of God 3. And Baptisme Now those againe that concurre not to the first worke of our death to sinne and kindling of this spirituall life but to the further increase and augmentation of it when it is wrought they are two 1. Faith 2. And the Lords Supper Of every one of these briefly First I say the principall cause of death to sinne and of the life of grace is the Spirit of Christ so saith the Apostle in that place before alledged Rom. 8.12.13 saith he If yee live after the flesh yee shall die Rom. 8.13 but if yee mortifie the deedes of the body through the Spirit yee shall live It is through the Spirit of Christ whereby sinne is mortified in us and through the Spirit of Christ that we are quickned to the life of grate In which respect it is called the quickning Spirit saith Christ Ioh. 8. The spirit quickneth It is called also the Spirit of sanctification Joh. 8. 1 Thess 2. 1 Thes 2. Why is it called the Sanctifying spirit because by it we are sanctified Now what are the parts of Sanctification They are two first our death to sinne the subduing of the power of sinne secondly our enlivening and quickning to grace Now the Spirit of God is said to be a sanctifying Spirit in respect of both these for from the Spirit of God it is that sinne is mortified in us and it is from the quickning Spirit that we are enlivened to a new life so the principall cause is the Spirit of God There are two other causes and those are instrumentall First the Word of God that is a powerfull meanes whereby God workes in us this death to sinne and the life of grace it is a powerfull meanes that God useth as the Apostle saith for the battering and demolution of all Satans strong holds Our lusts of themselves are too strong for us to vanquish it is the Spirit only that is mightier that can vanquish them but by what meanes doth the Spirit doe it It is by the Spirit as the principall cause but by the Word as the instrumentall cause or by the Spirit of God concurring with the Word For the Word of it selfe is not of power to mortifie sinne and to quicken us to a new life of grace but as it is a meanes to convey and derive to us the Spirit of God It is with us as it was with Lazarus when he was raised from the grave to a new life hee was raised by the word of Christ it was indeed by the word of Christ but it was not only the word of Christ that raised him but the vertue of Christs Spirit went along with that word and made that effectuall for the raising of him So it is with us it is not the Word only that is available for the mortifying of our sinfull lusts of that quickens us to the performance of the holy duties of a new life but the Word as it is the instrument of the Spirit of God which is the chiefe Agent Secondly another instrumentall cause is Baptisme that also is a meanes whereby the Spirit of God workes in us this death to sin and life of grace Now Baptisme is a cause of both these three wayes First as it is a cause resembling or as a type shadowing and pointing our to us our death to sinne and our life of grace which type and resemblance was farre more expresse in hotter clymates and Countreys in which in Baptisme they used to drench the child to dippe it in the water which dipping of the child in the water was a resemblance and type to them of their death to sinne with Christ and their rising out of the water exprest their rising to newnesse of life so by Baptisme wee are said to bee dead to sinne and alive to God through it as a resemblance expressing to us this death and life Secondly not only as a resemblance but as a speciall meanes whereby the Spirit of God concurres and goes along with the Element of water and makes it effectuall for the cleansing of us as from the guilt of sin so for the subduing the power of sinne and working in us a new life in which respect it is stiled by the Apostle in Titus 3. The laver of regeneration that is T it 3. it is that meanes whereby the Spirit of God workes regeneration this death to sinne and life of grace Thirdly and lastly Baptisine is said to be a cause as of our death to sinne so of the life of grace in regard of the stipulation or covenant because when wee are baptised wee enter into a solemne vow and covenant with God that we will forsake the Divell and all his workes there is mortification and that wee will lead a new life there is vivification So it is 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 First Col. 2.12 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 mortified 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 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 Let us labour to bee in him that wee may partake of this vertue Zach. 13.1 In Zach. 13.1 It is called a fountaine opened for sinne and for trangression Christ is not onely a pond or a poole that is dryed up but a fountaine and perpetuall spring if wee desire to have our soules washed from
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 and 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 As it is said Act. 2. the chaines of death Act. â— 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 whomso ever 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 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 If wee be deed with Christ wee shall also live with him Vse 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 otherside 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 Faith hath not Workes If good Workes be necessarily joyned with Faith then where there are no good Workes there is no Faith so if our life with Christ bee necessarily joyned with death to sin then where there is no life with