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
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
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
Blasphemer and what you will saving what they should and so that he suffered death for his owne sinnes and transgressions This But checks and controlls the conceit that the world had of Christ Which being so The deduction hence in a word is that What Christ suffered on earth either torments of body or anguish of soule it was not for any sinne or fault of his owne that hee was guiltie of personally Wee looking to outward appearance wee judged him smitten of God and afflicted but this But hath the force of a negation there was no such thing I say whatsoever Christ suffered on earth whether torment of body or anguish of soule it was not for any sinne of his owne This the Apostle Saint Peter witnesseth 1 Pet. 3.18 Christ suffered once for sinne 1 Pet. 3.18 saith the Apostle The just for the unjust that hee might bring us to God Where the Apostle Saint Peter having said that Christ suffered for sinne lest some should misconceive that Christ suffered for his owne sinne hee prevents this cavill and removes the ground of suspition The just for the unjust If Christ had suffered for his owne sinnes hee had not suffered as just but as unjust as a malefactour hee had suffered the punishment due to his owne transgressions so saith the Apostle 1 Pet. 2.20 21 22. Exhorting those to whom hee wrote 1 Pet. 2.20 21 22. to patient suffering and induring of injuries though undeserved hee sets before them the patterne of Christ who though hee had committed no evil and there was no guile found in his mouth yet when he was reviled reviled not againe when hee suffered yet notwithstanding hee reproached not but committed himselfe to God that judgeth righteously Marke though hee had committed no evill nor there was no guile found in his mouth there was no sinne or demerite of his owne that he should deserve such punishments And this is one difference that the Apostle observes Heb. 7.26 betweene the high Priests under the Law and our high Priest Christ they offered first for their owne sinnes and then for the sinnes of the people but Christ had no need to offer sacrifice for his owne sinnes for he had none but we have such a high Priest and such a one it became us to have as is holy and undefiled separate from sinners And this is the reason likewise why the Prophet Isay in this Chapter assigning the true reason of Christs suffering hee repeats and inculcates these and the like phrases Hee bore our infirmities and carried our sorrewes hee was broken for our iniquities and wounded for our transgressions and with his stripes wee are healed Still hee layes all the fault and blame upon our selves but hee doth not so much as mention any fault in himselfe whereby hee did deserve to die And indeed how could hee suffer for his owne sinne that was free from all sinne So saith the Apostle 2 Cor. 5.21 2 Cor. 5.21 Hee was made sinne for us that knew no sinne Hee knew no sinne that is hee did practise none he committed none for in spirituall things wee are said to know no more good then wee practise so Christ is said to know no evill that is hee practised it not Hee made him sinne for us that knew no sinne Hee was free from originall sinne in his birth and conception And hee was free from actuall sinnes in his life and conversation First hee was free from Originall sinne in his birth and conception For whereas there are two parts of originall sinne First the imputation of the guilt of that actuall sinne of Adam in eating the forbidden fruit Secondly the corruption or perversnesse derived and propagated to us from our first Parents Christ was free from both First Hee was free from the guilt of Adams sinne though hee had his nature of Adam hee was a child of Adam but hee was not begotten by Adam not by a sonne of man the latter whereof is that that entitleth us to our first Parents transgression and makes it ours By one man sinne entred into the world c. Secondly for that corruption and perversnesse that followed on that transgression of the command of God Christ was free from this not by vertue of the Wombe that bare him as if the blessed Virgin Mary had beene free from sinne as Scotus affirmes upon the Third sentence distinct 26. Article 4. but hee was free from sinne by the supernaturall worke of the holy Ghost sanctifying and purging that substance of the Virgin whereof his body was framed from the common infection of our nature so that he is styled by the Angell Luke 1.75 Luk. 1.75 That holy thing by way of excellencie Secondly as Christ was free from originall so from actuall sinne as hee was free from Originall sinne in his birth and conception so he was free from actuall sinne in his life and conversation so in the ninth verse of this chapter Hee had done no violence there was no deceit in his mouth hee committed no evill as Saint Peter speakes On this ground Christ challengeth the Iewes Which of you can accuse mee of evill It is true they accused him and laid many crimes to his charge as what innocent was ever so happy as to be exempted and priviledged from unjust imputations but how slight they were you may judge by this in that the Iudge before whom he stood as prisoner at the barre accounted him acquitted though hee used no oratory but silence I find no sinne in this man If Christ had had any sinne of his owne hee could not have satisfied God for us hee might have quit scores with God for himselfe but for our hand-writing it had stood still Let this suffice to shew that what Christ suffred on earth in body or soule it was not for any sinne of his owne but for us not that hee stood personally guiltie But how then could it stand with the justice of God to suffer him to die Obiect if hee did not deserve death for so wee find in Ezek. 18.20 so runnes the menace Ezek. 18.20 if Christ did not sinne how could God suffer him to indure the punishment due to sinne I answer briefly Christ is to bee considered in a double respect Answ either as a private person or as a publike person standing in our roome and stead If Christ bee considered as a private person so it is true it could not stand with the justice of God to suffer him to die because hee was not guiltie of inherent personall sinne and shall not the Iudge of all the world doe right But consider Christ as a publike person standing in our roome and stead taking on him the guilt and burden of our transgressions so the justice of God required that hee should die because though hee were not guiltie of any personall sinne yet hee was so guiltie as our sinnes were translated and imputed to him and so it was requisite hee should die Looke
these premises they concluded presently that he was an hypocrite Thus it was with the barbarous people Act. 23. Act. 23. when they saw a Viper fastned upon Saint Pauls hand presently the Viper strongly indited him a murtherer Nay Christs Disciples did so Joh. 9.29 Ioh. 9.29 no sooner did they see a man that was borne blind but they they questioned with our Saviour Who sinned this man or his parents that he was borne blind implying that it must needs bee that this man must sinne himselfe blinde So it was with the Iewes in this Chapter Vers 3. they saw Christ despised and rejected of men and presently they inferre that he was rejected of God smitten of God and humbled for his owne sinnes but such men must thinke that even Christ himselfe who like Absalom from the crowne of his head to the sole of his foote had no stayne or blemish of sinne in him yet hee tasted as deepe of the cup of Gods wrath and more than any mortal man besides he that stood highest in his Fathers favour was most low and despicable in the eyes of the world he that was the favourite of his Father in whom his Father was well pleased yet hee was not exempt from that scourge wherewith God chasteneth every Sonne that he receiveth Fourthly if Christ suffered not for his owne sinnes This readâ—s us a Lecture of patience to put up injurice though they bee not deserved in the world It is the plea of some men when they are injured it would not trouble me if I deserved iâ— thinke what Christ deserved at the hands of the Iewes what hee had done that hee was so usâ—d In 2 Pet. 4 21. Christ dyed 2 Pet. 4.21 and hath left us an example to follow his steps What example but an example of patience that we should follow him when wee suffer underserving Seneca gives that advise in his 69. Epistle as if hee had beene a Disciple of Christ 2. Pet. 3.21 We should labour to imitate Corâ—st in this in putting up and digesting injuries though on our part they be causelesse and undeserved In 2. Pet. 3.21 What glory is it if when yee be buffeted for your faults yee take it patiently what great matter is it but if when you doe well and suffer for it then you beare it patiently this is acceptable to God It is true it is acceptable to God that wee suffer punishment patiently when wee have deserved it but when wee are patient and have not deserved it it is highly acceptable as the word imparts Fiftly and lastly Christ dyed not for his owne sinnes then here is Balme in Gilead comfort for wounded and distressed consciences that faint under the weight and burden of their sinnes It is true indeede if Christ had dyed for his owne sinnes then our estate had beene woefull and lamentable then hee had quit scores only with God for himselfe but we should still have remayned as deepely ingaged as ever and have beene cast into utter darkenesse and have beene reserved in chaynes till we had payd the utmost farthing but now Christ hath suffered for us Then as the Apostle inferres Rom. 8.34 Rom. 8.34 Who shall condemne Let Sathan the accuser of the brethren bring what objections hee will this one plea will answer all Christ dyed if he dyed then he hath appeased the wrath of God to us and payd the debt of the Law and the punishment of the Law and fulfilled obedience and given satisfaction to God Christ had no sinne of his owne therefore what hee suffered it was for our sinnes and transgressions This shall suffice to bee spoken of the negative part from this particular But that carries the force of a negation That Christ was affirmed to suffer for his owne sinne We judged him smitten of God and humbled But. The affirmative part followes to be handled But He was wounded for our transgresâ—ions Where I shall not neede to tell you that by being wounded in this place wee are not to understand onely nor principally as some Popish writers doe the bodily torments and tortures of Christ that hee as this day indured on the Crosse but withall and especially those secret agonies and conflicts of soule that he felt that were caused out of a deeper apprehension of the greatnesse of our sinnes that hee suffered for and the sense of the greatnesse of Gods wrath that hee then sustained which being so the conclusion from this affirmitive part is this that Christ Iesus suffered exâ—reame torments in his body and sad and amazing agonies in his soule for our sinnes and trangressions He was wounded for our transgressions c. For the proofe of it I neede not range far from the Text. In the fourth verse of this Chapter surely saith the Prophet hee hath borne our griefâ—s and sorrowes In the fifth vers hee was bruised for our iniquities the chastisement of our peace was on him by his stripes wee are healed In the sixth vers The Lord hath layd upon him the iniquitie of us all In the eighth vers For the transgression of my people was he stricken In vers 10. He made his soule an offering for sinne In the 12. vers he poured out his soule to death Wee see he was broken for our iniquities the chastisement of our peace was on him and this not onely in body but in soule too be poured out his soule to death he made his soule an offering for sinne If you aske the reason why I answer first It is a rule of the Schooles where the gift is free and undeserved without merit or desert on our part there the best if not the onely reason that can bee assigned of that gift is the free grace and love of the doner So this gift is freely from Christs love to us so saith the Apostle Eph. 5.2 Eph. 5.2 Let us love one a other as Christ hath loved us and given himselfe a ransome for us where hee shewes not only the manner how wee should love one another As Christ hath loved us but the motive how he loved us hee suffered for us he loved us and gave himselfe a ransome for us Secondly as it was the love of Christ to give himselfe so it was the love of God that gave Christ as Christ saith it of himselfe so hee speakes it likewise of his Father Ioh. 3.16 God so loved the world Joh. 3.16 that hee gave his only begotten Sonne c. Wee must not thinke that God then begins to love us when God is actually reconciled to us in his Sonne so some conceive but amisse if I be not deceived and mistaken for saith the Apostle Rom. 5.18 Rom. 5.18 Hee loved us when wee were enemies God loves us not only when wee are friends when wee are actually reconciled by the death of his Sonne but when wee were enemies S. Aug. Psal 113. So saith S. Austin upon Psal 110. God loves us when hee hates us hee loves us
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