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
cause it to die at the last In the meane while it is in the wane and languisheth away so that as a man that hath received a mortall wound he is a dead man the reason is because that wound will bring death at the last So we may say though sinne have some life in it yet it is dead naturally too the reason is this because by the death of Christ it hath received its deaths blow that it will never recover and so at the last it will altogether die As sinne is thus sayd to bee dead in us so we are sayd to be dead to sinne in a threefold respect You know death is nothing but the separation of the soule from the body the separation of that that is the principle of life Now looke what the soule is to the body the same is sinne in a sort in a naturall unregenerate man hee lives not so much by his soule as by his sinne his sinne is the life of his life it is that that enacts and enlivens and animates him therefore it is called the body of sinne why because sinne is in an unregenerate mans body as the soule is in the body it gives life to it A naturall man esteemes sinne as his soule and life so the members of his body are called the members of sinne the reason is because looke as in nature the members exercise their functions by the influence and vertue of the soule so an unregenerate man in the corrupt estate of depraved nature such a man his members worke as they are inabled and commanded by sinne that dwells in him Secondly we are sayd to be dead to sinne in respect of those antecedent convulsions and pangs that goe before death Ordinarily there is no death without pangs and convulsions Now as it is in naturall death so it is in this there is no part of crucifying and mortifying of sinne without paine and dolour therefore it is justly called death the mortifying of sinne wee are said to be dead to sinne when we mortifie sinne because it is with so much paine with convulsions and anguish So saith Peter Martyr The parting of a naturall man the foregoing of his sin it is not without much torment and anguish so in that respect it is said to be a death in regard of those convulsions and pangs that usually are the forerunners and harbingers of death Thirdly wee are dead to sinne in another respect for as a dead servant is no longer at the command of his Master let him command what hee will hee heares him not hee doth nothing So it is with a man that is dead to sin let sin command what it will he heares not hee listens not to the suggestions he practiseth not the commands of sinne he is as a dead man to sinne As a dead man performes not the offices of the living a dead servant doth not obey the commands of his master so it is with a man that is dead to sinne Let this be sufficient to be spoken for the meaning of that phrase If we be dead to sinne that is as Christ dyed for sinne Secondly saith the Apostle If wee be dead with Christ we beleeve that we shall also live with him There is a twofold life Naturall Spirituall The naturall life is not here meant but the spirituall life that is principally the life of grace and consequently the life of glory The reason is this because the life of grace glory be not two lives but one and the selfe same life they differ onely in degrees Looke as the life of the child in the wombe is the same life that the child enjoyes when it comes to bee borne and brought to light in the world so the life of a Christian in this world it is in a manner the same that he lives in heaven onely I say it differs in degrees For looke as grace is nothing but glory begun so glory is nothing but grace consummate But if he meane the life of grace Quest why doth the Apostle say shall live If we be borne with Christ we shall live with him I answer briefly for two reasons Answ First 1. to denote the time when wee shall enjoy this life perfectly that shall be hereafter When this naturall life shall have an end then wee shall enjoy that spirituall life perfectly therefore the Apostle reflects on that life respectively to that time and saith wee shall live the life of grace because then wee shall enjoy this life perfectly whereas here we have it but in some measure and degree with interruption Secondly it is sayd in the future we shall live to affirme the perpetuity of this life this life is not like the life of nature a fading and perishing life of its owne nature It is the observation of Tolet the Iesuite upon the place saith hee though the Apostle meane the life of grace as we see by the 11. Verse yet hee useth the future tense to shew that this life is a perpetuall life and such a life as hath no date nor period I say it is in the future tense to signifie that the life of grace once begunne it never hath date Well the words being cleared I come to speake of the first thing proposed the order and method of the Apostle in these words If we be dead with Christ wee beleeve that wee shall also live with him Wee must first die with Christ if wee will live with him For looke as it was with Christ Propos 1. We must first die with Christ if we will live with him so it shall bee with every member of Christ Christ first dyed before hee was raised to life hee was first brought low and humbled before he was exalted before he had his glory As it was with Christ so it must bee with every member of Christ hee must first die before he can live he must first have his Good Friday before hee have his Easter day hee must first die to sinne before he can live to God It is otherwise in the life of nature then it is in the life of grace there a man must live before he die but here hee must die before he can live Ephe. 4.22.24 So saith S. Paul Ephes 4.22.24 Put off concerning your conversation the old man which is corrupt according to the deceiveable lusts look in Ver. 24. saith he put on the new man which after God is created in holinesse and righteousnesse Then the Apostle here compares the life of grace to a new garment before wee can put on the white and pure Stole of Christs righteousnssse we must first put off the filthy ragges of our owne corruption put off concerning your conversation the old man which is corrupt according to the deceivable lusts Eph. 5.8 So in Ephes 5 8. The life of grace is compared â—o light the life of sinne is compared to darkenesse you know before the Medium be enlightned the darknesse must be dispelled First
the darkenesse must be dispelled before it can be lightned So this new life it is sayd to be a new Image it is a new Image indeede but iâ— is such an Image as we are not capable of till first wee be made pure Tables the former Image of Sathan and the Characters of sinne be defaced till then wee are not capable of the Image of God and the faire impressions of Grace It is called an ingrafting or inocculating now wee cannot bee grafted into Christ till we be cut off from the old stocke I say generally as wee must die to nature before we can live to glory so wee must die to sinne before wee can live to God Looke what the Angell commanded Ioshua Iosh 5.8 to put off his shooes before he came to converse with God If you please to take the allusion of Philo which is this and it is pertinent to our purpose put off thy shooes before thou come to God that is put off dead workes because shooes are made of the skins of dead beasts I say before wee can live with Christ wee must die with Christ we must die to sinne before wee can live the life of grace The reason is plaine Reas 1 First From â—he contrarietie betweene sin and grace because of the contrarietie and opposition betweene the life of grace and a life in sinne A man may live many lives if one bee subordinate to another as a man lives a vegetative a sensative and a reasonable life because these are subordinate one to another but to live in sinne and to God a man cannot because these lives are contrary they come from contrary principles they cannot consist in the same subject It is an ordinary saying The Bed and and the Throne admit not of partners It is true as Christ saith No man can serve two masters It is true when they command contrary things Now sinne and grace command contrary things therefore no man can serve them both eyther he will cleave to the one and deny the other or forsake the one and cleave to the other No man can serve sinne and Christ because they are contrary masters No man can serve two masters when they command contrary things that is the first reason Wee must first die to sinne before wee can live the life of grace because they are opposites that will not admit of one another in the same subject Reas 2 Secondly Else the spirit wells not in us till we be dead to sinne we cannot live the life of grace because we cannot till then admit of the principles of the life of grace where sinne raignes and dominiers the Spirit of grace dwells not and where that is not there is no life of grace Therefore wee must first die to sinne before wee can live the life of grace because before wee be dead to sinne the Spirit of grace that quickens and revives us doth not dwell in us Reas 3 Thirdly Because it is hard to be a Christian if it were not needefull first to die to sinne before wee live the life of grace wherein consisted the hard taske of a Christian How easie were it for a man to bee a Christian if a man might bee a Christian and live after the lusts of his owne heart if he might take libertie to doe what his corruptions prompt and suggest if a man that were ignorant might bee ignorant still and yet be a Christian if hee that is a swearer might sweare still and hee that is proud bee proud still and he that is prophane might be so still what great matter were it to bee a Christian how easie were it to perswade Agrippa not to be almost but to be altogether a Christian Therefore wee must first die to sinne before we can live to grace before we can be true Christians the reason is because the taske of a Christian is a hard taske such a taske as a man cannot performe without denying of himselfe without crucifying and mortifying of his lusts This shall suffice to have spoken for the confirmation of that point by occasion of the method of the Apostle If we be dead with Christ we shall also live with him That wee must first be dead As Christ died for sinne so wee must die to sinne before wee can live the life of grace Now I come to make use and application of it Vse 1 Which if it be so how justly doth the censure of Christ Reproofes of men dead in sinne Revel 3.1 fall upon many Christians that of the Angell of the Church of Sardis that they have a name to lâ—ve but are dead Reas 3 why dead dead because they are not dead dead to grace because they are not dead to sinne many men though they seeme to be lively and active are no better then walking breathing Carkasses The reason is this because till a man be dead to sinne hee cannot live the life of grace wee must first die to sinne with Christ before wee can live the life of grace with Christ Gal. 5. In Gallat 5. Those that are Christs have crucified the flesh with the affections and lusts Why then on the contrary such as have not crucified the lusts and affections of the flesh they are not Christs Wheresoever any sinne reignes in whomsoever any lust dominiers what lust soever it be that man is a dead man there is no true life of grace in him The reason the Apostle gives in these words because wee must bee first dead to sinne before wee can live the life of grace first our lusts must bee mortified and crucified in us before wee can live with Christ the life of grace wee must first passe this red Sea that is to die with Christ before we can enter into the Land of Canaan â—o this life with Christ But that I may make it more usefull to you let me shew you these foure things First let mee discover to you some false deaths for as there is a false and counterfeit life of grace so there are false and counterfeit deaths to sinne Secondly let me shew you some characters whereby a man may know a true death to sinne whereby hee may judge and examine himselfe and know whether hee be dead to sinne or no. In the third place I will shew you the meanes whereby if a man bee not dead a man may get this death whereby hee may come to mortifie and crucifie the lusts and affections of the flesh and if hee bee dead whereby hee may proceede on in the worke of mortification because mortification is not one individuall act but hath a latitude and admits of degrees Fourthly I will shew you arguments to perswade you to this death to sinne with Christ especially such as are immergent arising from the words of the Text Of all which briefly First then of false deaths that seeme to be true in shew but are counterfeit deaths There is a threefold death to sinne A Morall Popish Christian death to
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
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
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
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
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
as creatures when notwithstanding hee hates us as sinners So I say God doth not then begin to love us when wee are actually reconciled by the death of his Sonne but hee first loved us and because hee loved us therefore hee gave his Sonne As Peter Martyr saith excellently as the Pet. Mart. pledge and pawne and earnest of his love So then that is the second reason that as Christ gave himselfe out of love so God gave Christ because he loved us Thirdly as the love of God was the cause of this so the justice of God required that Christ should die For God had no purpose to redeeme man and man being not able to satisfie Gods justice for his sinne it was needfull that Christ as our suretie should answer that that wee were not able to doe and to take our burden Vse 1 And here when wee consider the infinite wisedome of God devising so to fit a means for the reconciling the mercy and justice of God in our salvation and redemption wee have cause to crie out with the Apostle Oh the deepnesse and riches of the knowledge and wisedome of God how unsearchable are his judgements and his wayes past finding out It is true I denie not the print and footsteppes of the wayes of God in the Creation the Heathens themselves discovered by the darke and dimme light of reason The Heathen could discerne it in the Creation but for the print of his footsteps in Redemption men and Angels could not conceive how infinite justice and infinite mercy should come together how sinners should die eternally and bee saved eternally and live for ever How God should be just and yet man that had sinned not die these wayes are past finding out But now in the death of Christ all these seeming contradictions are easily reconciled For now as in the cōposing of Davids Ditty Mercy and Iustice are met together truth and mercie kisse each other For first that God should punish sinne at all it was an act of Gods justice but that God should punish sinne not in our selves but in Christ it was an act of mercy That God should exact the payment of the debt to the utmost farthing it was an act of severe justice but that hee did not exact it at our hands our selves but at the hands of our Suretic this was mercy infinite mercy So that wee have great cause to say and so wee may well with David wee may say on this occasion of Redemption as hee on the Creation Psal 104. Psal 104. How admirable are thy workes In wondrous wisedome thou hast made them all That for the first use Secondly as it serves to set up the wondrous greatnesse of Gods wisedome so likewise it serves to set forth the grievousnesse and haynousnesse of our sinnes It is a true saying No glasse can represent so fully the grievousnesse of our sinnes not the torments of the damned in Hell as the torments of Christ on the Crosse for sin Surely those sinnes must needes bee great that could not bee expiated but at so deare a rate as the shedding of the bloud of Christ I come not to dispute here as the Schooles nicely and curiously and unprofitably whether God could have devised another means to worke the redemption of man kind besides the death of his Sonne I know it is not for man to confine the wisdome of God and to say this God can doe as he saith to the Sea Hither shalt thou goe and here thou shalt stay thy proud waves shall goe no further It is not for man to say so to Gods wisedome and power this God can doe and hee can doe no more But let me tell you thus much that the Sonne of God was more precious and deare in the eyes of his Father then to suffer him to die a cursed death if the worke of redemption could bee so well and so conveniently accomplished otherwise I cannot thinke but that the Sonne of God was more precious in the eyes of his Father then to suffer him to undergo such a cursed Ignominious death if redemption could have beene effected by other meanes Nay I speake more boldly for I may doe it upon good ground the satisfaction for mans sinne it was such a worke as could not have beene performed but by the singer of God Men nor Angels could not doe it they might have given some satisfaction but they could not give a valuable satisfaction 1 Tim. 1.6 As it is 1 Tim. 1.6 Christ gave himselfe a ransome for all that is not all he gave himselfe not only a ransome but a full valuable sufficient ransome I say all men and Angels could not have given to God a sufficient ransome First not men because no man can pay his owne score therefore hee cannot satisfie for others Secondly not Angels being finite created natures they could not undergoe the punishment of our sinnes which was infinite there was an infinite punishment due to our sinnes because we had offended infinite justice and there is no creature can undergoe an infinite punishment Nay I say more all the Angels and Arch-angells in Heaven if they had united their forces to sustaine and indure one moment those exceeding unexpressible agonies that Christ indured on the Crosse when hee said My God my God why hast thou forsaken mee they would have broken them and have crushed them downe irrecoverably to Hell Then farr bee it from us to set light by those sinnes the weight and burden whereof none but Christ could undergoe and when hee did undergoe them it made him bow and buckle and by his owne confession it made his soule heavy to death Thirdly as it serves to discover the greatnesse of our sinnes so it serves to provoke us to sorrow and humiliation for our sinnes for what did Christ shed droppes of bloud For our sinnes and shall not wee shed teares for them Thus it was with the converts Act. 2.37 Act. 2.37 when Peter told them your wicked hands have crucified Christ saith the Text they were pricked in their hearts Nay that is not all they were pricked through in their hearts or violently as it were all the floud-gates of sorrow were opened they were pricked thorow with sorrow And mistake mee not Brethren thinke not that it was the souldiers and the Iewes only that crucified Christ no it was every one of us our hands are as deeply imbrewed in the bloud of Christ as theirs Our wicked thoughts are as thornes that goared his precious head Our wicked actions are as nayles that fastned his hands and feete to the tree Our oathes and blasphemies are as swords and speares that pierced his sacred side Oh then can wee choose but bee pricked in our hearrs when wee have crucified Christ If Peter went out and wept bitterly when hee had denied Christ what cause have wee to weepe teares not of brine but of bloud when wee looke upon Christ whom we have so cruelly crucified How can that choose
a good testimony of a mortified man Fourthly consider the Equitie of it Christ died for sinne that wee might die to sinnes I Pet. 2.24 who his owne selfe bare our sinne in his owne body on the tree 1 Pet. 2. 24. that we being dead to sinne should live unto righteousnesse What did Christ lay downe his life for our lusts and shall not wee lay downe our lusts for Christ did Christ die for our sinnes and shall not we for Christ die to our sinnes Fiftly consider our sins are Traytors and rebels against heaven Well saith Tertullian in his Apologie for the Christians in his second Chapter Tertul. Apol. cap. 2. against Traytors and such as are common enemies every man must be a common Souldier Now our sinnes are Traytors against heaven we cannot better expresse our loyaltie and alleagance to our great Master God then to kill and put to death there rebels it is a most acceptable sacrifice to God Sixtly and lastly consider the example of other men we see what care men take and what paine they will undergoe not for the avoyding but for the putting off a naturall a temporall death for a while Men for the preserving of this temporall life they are content not onely to take harsh Physick but to indure launcing and searing and cutting off the parts a leg or an arme c. so to preserve naturall life if they doe so for preserving of this naturall life Oh what should wee doe for the gaining of eternall life It is true Christ compares lusts to eyes and hands and feete it is true they are eyes but such as when they are pulled out wee may see well enough They are hands but such hands as when they are cut off wee may still doe what wee have to doe without them Now shall a man for the preserving of his temporall life indure a member to be cut off shall not we cut off our superfluous lusts for the gaining of eternal life shal they not for the avoyding but for the respiting of death indure this pain S. Aug. Epist 45. and shal not we for the avoyding of eternall death S. Austin presseth this excellent well in his Epist 45. They doe this not as if there were any hope to put off death quite but only to adjourne and put it off for the present if they do this for the respite of death what should we do for the avoiding of eternal death saith he They undergoe many certaine torments perhaps that they may have hope but of a few uncertaine dayes what do they thus for a temporal life shal not we much more for the procuring of an eternal life Do they so much for the adjourning of a temporall death and shall not wee for the avoyding a perpetuall and eternall death If these arguments perswade us not none can so much for the fourth point the Motives to this death to sin Fiftly if we must die with Christ before we can live with him S. Ierome then as Saint Ierome somewhere hath it It is not so easie a thing as some happily conceive it to hee a Christian It was Iulians scoffe of Constantine Iulian. and in him of all Christians To be a Christian there is no more required but to wash themselves with a little water that is to bee baptised and how great soever their sinnes were before this cleanseth them saith Iulian or if it chance that a man fall into the same sinnes againe saith Iulian It is no more for these Christians but to beat their breasts and to smite their heads and all is well againe in the conclusion of his Caesars But the best is it matters not greatly what Iulian saith it concerned him to speake evill of that faith he was fallen away from if he had spoken well of it hee had spoken against himselfe But he that knew better then Iulian saith Mat. 7.14 straite is the gate and narrow is the way that leadeth unto life Math. 7.14 The way to heaven is straite he that will enter in this way must strippe and divest himselfe of his old lusts The way of Christianitie is a narrow way nay that is not all it is a way full of paine and pressures to the flesh as Cameraritus interprets that place Narrow is the way and full of paine to the flesh He that walkes this way must resolve to meet with difficulties hee must take out lessons that are harsh to flesh and blond to mortifie nay to crucifie the flesh Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts Every death is not sufficient to expresse the paine hee must undergoe but crucifying only the death that Christ died that was both a lingring and painfull death Thus every man that will live with Christ must first crucifie his sinfull lusts and affections Which notwithstanding I speake not to deterre or discourage any from entring into the way of Christianitie or having entred for going on in the same way No God-forbid that I should like the ten spies that Moses sent to spie out the land of Canaan bring an ill report upon the wayes of godlinesse but to informe us and arme us Hee that is to travaile into a farre Countrey on which his life and livelihood depends and should meet with a friend that should tell him the way were deepe and troublesome and that there were such difficulties did stand in the way hee would easily perceive that hee did tell him this not to discourage and dishearten him because hee is his friend nor to stay his journey because hee knowes it is upon his life his life lies on it but to arme and prepare him before hand that when he should meet with the difficulties hee might the better encounter them and goe over them I apply it thus Heaven is our countrey we all pretend wee are Pilgrims travelling to heaven the way that leads to heaven is this narrow way our death with Christ the necessitie of walking this way appears in Math. 7.14 This way 7.114 and only this leades to life it it the straite gaâ—â— and the narrow way that leads to life Now when wee tell you of Lyons and Beares in the way the difficulties and incombrances that you shall meet with it is not to discourage you but to arme and provide you It is not to dishearten you you must needs goe your life lies upon it but to arme and prepare you that when you meet with these difficulties you may be the better provided to encounter them It is good saith the Proverbe to know the worst of things before hand lest otherwise after wee have walked in the way we meet with incombrances and dreaming of nothing but delicacies our hearts faile us as the hearts of the Israelites in the report of the tenne spies Like the foolish builder in Luke 4. that was not able to goe on with his building Luke 4. because hee did not sit downe first and
reckon what it would cost him Sixtly and lastly if wee must first die with Christ before we can live with him it serves for direction to teach us what order and methode to take to come to live with Christ He that will live with Christ must be sure to begin at the right end to die with Christ first he that will performe holy duties gracious actions that man must labour to crucifie and mortifie sinfull affections Sinfull affections are like weedes the Husbandman that desires his corne should thrive and live hee labours first to kill the weedes I say sinfull affections in the soule are like weedes in the ground or soyle if wee desire that grace should thrive and to performe gracious duties with content to our selves and to God we must labour to kill our lusts When wee find in our selves an unaptnesse and an indisposition to the performance of gracious duties suppose it bee to prayer to humble our selves before God to heare the word of God c. let us then reflect on our selves and see what sinfull lusts there have gotten strength and labour to abate the power of that and then certainly wee shall live with Christ wee shall bee enabled to performe holy duties So saith the Apostle in the second place If me bee dead with Christ wee beleeve that wee shall also live with him Which is the second thing I proposed in the beginning The connexion and conjunction of these two If wee bee dead with Christ wee shall also live with him Where first give me leave to remember you of what I formerly delivered in the unfolding of these words that the life that the Apostle here meanes when he saith If wee bee dead with Christ wee shall also live with him it is the same that in verse 4. hee calls Newnesse of life Therefore wee are buried with him by baptisme into death that as Christ was raised by the glory of the Father so wee should walke in newnesse of life I say the Apostle meanes here the life of Grace which in verse 4. hee calls newnesse of life And in verse 11. hee calls it living to God Likewise reckon yee your selves dead to sinne but alive to God Though secondarily and by consequent I deny not but that the Apostle meanes living with God in life eternall And the reason is as I shewed before that the difference of the life of grace and the life of glory it is not in Nature but in degrees Grace is Glory begun and glory is nothing but grace perfected As the childe in the wombe hath the same life that it enjoyes in the world only then it is in a further degree so the life that a Christian enjoyes in this world it is the same life in nature though it differ in degrees from that hee enjoyes in heaven The Apostle useth the future tense If we bee dead with Christ wee believe that wee shall live with him for these three reasons First to shew the order and Methode betweene this life and the former death because this life in nature though not in time is after our death with Christ As it is in nature the introducing of habites in nature is after the expelling of privations as the enlightning of the ayre in nature is after the dispelling of darknesse Secondly the Apostle useth the future tense because though the life of Grace bee here begunne yet it is not consumate till afterward in which respect the Apostle saith Wee beleeve that wee shall live with him Hee makes this life in respect of the complement and consummation an act of faith according to that in the Creeds I beleeve the life everlasting Thirdly because the life of grace doth not fade as the naturall life perrisheth but it is an induring life As Christ being once raised he died no more verse 9. so every member of Christ he that is once quickned and raised with Christ from sinne hee dieth no more so saith Christ Ioh. 5.24 hee that beleeveth hath eternall life What hath every one that beleeveth life eternall Yes every one that beleeveth hath life eternall in hope and in the beginning of grace because hee hath that life for the present that doth not fade and perish but endure to eternitie Verily I say unto you hee that heareth my word and beleeveth in him that sent mee hath eternall life and shall not come into condemnation which expresseth the former Now what this life of grace is this spirituall life will appeare by comparing it with spirituall death It is the propertie of opposites being set together as to impugne and sight against the nature one of another so to discover the nature one of another Now spirituall death as 〈◊〉 Naturall includes two things First a separation from the fountaine and principle of life And as a consequent of that a privation of the faculties and acts of life Looke what the soule is to the body the same is the Spirit of Christ to the Soule it is that that enlivens and quickens it so saith Christ Joh. 6.63 Ioh. 6.63 It is the Spirit that quickens Now looke as upon the parting of the soule from the body the body dies so upon the separation of the Spirit of God from the soule the soule dies So it was in Adam when by eating the forbidden fruit hee had cut off and separated himselfe from the fountaine and principle of life he died spiritually I say as when the Soule that enlivens and quickens the body when that is separated the body dies so the Spirit of Christ that enlivens and quickens the soule when that is separated from the soule the soule dies Secondly looke as upon the separation of the soule from the body there follows a deprivation of the faculties and acts of life so upon the separation of the Spirit of God from the Soule there followes a deprivation of the habits and acts of grace The gifts and habits of grace are as the faculties the acts and operations of grace are as the acts of those faculties and as upon the separation of the soule from the body there followes a deprivation of the faculties and acts of life so upon the separation of the Spirit of Christ from the Soule there followes a deprivation of the habites and acts of grace If it be so then spirituall life includes two things First the having of the Spring and fountaine of life the Spirit of God and an union of it to the soule Secondly the having the habites and acts of this spirituall life First the having of the principle of spirituall life the having the Spirit of God in our soules for it is not sufficient that there be a quickening Spirit unlesse it bee united to us For looke as when a man dies Simile the soule of a man and the body of a man continue still but there is no life because the soule is not united to the body so I say there may be a spirituall death though there bee the
continuall ground and cause of light but notwithstanding the discerning and perceiving of the light may be taken from us by the night or by an eclipse or by clouds that may take away the sight of the Sunne Iust so it is with a regenerate man a mortified man hee that is not onely a babe in Christ and hath made some beginning in the course of mortification but he that is a growne man and gone on in the practice of mortification yet notwithstanding he may come to doubt and question his salvation and his right to heaven sometimes The reason is because sometimes by reason of temptations or after the committing of some great and haynous sinne mortification in him may be clouded for a time so that hee may loose his assurance the present sense and apprehension of that assurance that may bee lost for a time Iust as it was in Christ when hee was on the Crosse in combate for our sakes hâ—â— seemes to have lost for the present the assurance and apprehension of Gods love hee sayd My God my God why hast thou forsaken me The vaileing of the dietie was a kind of dissertion and forsaking of Christ in respect of evidence and assurance yet hee had the ground of his assurance still the humanitie of Christ was individually and inseparably united to the God-head which was the ground of this assurance I say then it is not every man that is mortified that hath presently assurance of salvation no nor every man that once hath had assurance of salvation that hath this assurance alway it hath ebbings and tides wanes and fulls but indifinitely true mortification seales up to a man the assurance of salvation hee that is dead with Christ that man may be assured he shall live with him Reas 1 And the reason is because God hath made a promise of life and hath intaled everlasting life as it were to those that are mortified Rom. 8.13 If yee live after the flesh yee shall die Rom. 8.13 but if through the Spirit you mortifie the deeds of the body yee shall live Looke as God threatneth death to men that walke after the flesh so he hath promised and covenanted to bestow life on those that mortifie the deeds of the flesh 2 Tim. 2.11 So in 2 Tim. 2.11 saith the Apostle This is a faithfull saying and worthy to be beleeved for if wee bee dead with him we shall also live with him It is a faithfull saying Now what firmer foundation or more pregnant rock can wee have of assurance then the promise of God saith Saint Austin S. Aug. lib. 12 cap. 1. he to whom truth it selfe hath made a promise how should hee be able to be deceived he that is truth cannot lye As God cannot be deceived so hee cannot deceiue S. August in the 12. Booke of his confessions Chap. 1. It is true saith Bellermine Bellarm. wee neede not feare in respect of God to whom hath God promised eternall life to them that are mortified and they shall certainly enjoy eternall life but here is the question How shall we know that we are mortified Quest Answ I answer briefly First where God gives a grace commonly at one time or other God gives a man a gift to discerne that grace I doe not say in the beginning when grace is as it were in its infancie and beginning or in temptation but at one time or other God gives another gift that is a gift whereby a man shall discerne that grace or else how shall God have the glory of his grace if we cannot be assured that we have it Or how shall we have comfort by the Grace of God if our selves cannot come to be assured of it But saith he Obiect Doe we not know that many men deceive themselves with false perswasions of mortification Many men thinke that sinne is dead in them when it is not dead but sleepeth As ignorant men thinke thinke the Flie in winter is dead when others know that the Flie is but benummed there is life in it though shee doe not exercise that life But I answer what then Answ what though that foolish and antick man at Athens thought all the Shippes that came to Beream were his owne because hee thought the Shippes his owne should the owners of them not thinke they were theirs If a man in a dreame think that hee eates shall not men therefore that are awake be assured that they eate It followes not that because some men are deceived with a perswasion of mortification when they have it not that therefore others that are indeed mortified should not bee perswaded of it Well saith he how shall we know it I answer Quest Answ a man may know it three wayes First by the Word of God which God hath left as a Test or Touch-stone whereby men may try the sinceritie and truth of their mortification Heretofore I have given some notes and characters whereby ye may discerne whether you are mortified or no out of the Scriptures The first thing whereby we may try the truth of our mortification is the Scripture which God hath left to bee a light to our feete and a Lanthorne tp our paths to bee a Touch-stone whereby wee may discover whether our mortification bee sincere or counterfeit Secondly there is another testimonie and that is the testimonie of our owne conscience when the conscience being renewed and sanctified conscience beares witnesse before God out of long experience of the truth and sinceritie of mortification that wee are mortified for this assurance that ariseth from mortification ariseth not from one act but from long experience of mortification Now any man knowes that knowes the nature of experience that that ariseth from many acts The second meanes then to know we are mortified it is from the testimonie of our owne conscience and spirit as the Apostle saith Rom. 8.16 Rom. 8.16 that beares witnesse that wee are the children of God that we are mortified Thirdly and lastly there comes another testimonie as a meanes and that assures the rest that is of Gods Spirit that calmes the conscience and perswades of this that wee are mortified and so by consequent that wee have right to heaven That is the first reason then hee that is mortified that is dead with Christ hee is assured to live with him because God hath promised life and salvation to such as are dead with Christ and such as are dead with Christ they may know themselves at one time or other to bee dead with Christ Reas 2 Secondly Mortification seales up to a man the assurance of salvation because it seales to a man the assurance of his being in Christ The argument is this hee that may be assured that hee is in Christ may bee assured that hee shall be saved but hee that knowes that hee is mortified and dead with Christ hee may be assured that hee is actually in Christ therefore he may be assured that hee
as it is among men it is no injustice that a man should require a debt of him that hath undertaken to pay it for another especially if hee bee able and willing to pay So God was just to exact act the debt of obedience and suffering hee having undertaken it and being both able and willing to pay Hee was willing Ioh. 10.18 Joh. 10.18 I lay downe my life there is no man that takes it from mee Hee layed it downe unforced Secondly Christ was able to pay the debt hee was able by dying to satisfie the justice of God to the utmost to drinke the cuppe of Gods wrath to the dregges for us and to free us by death Heb. â— 26. Hee is able to save them that come to him to the very utmost Nay he not only freed us but himselfe too from being held captive under the power and dominion of death Let this sustice for the first Use for instruction that if Christ had no sinne of his owne how it could stand with the justice of God that he should beare the punishment due to sinne Secondly it serves to discover the extreame malice of the Iewes against Christ especially the Scribes and Pharisees whose heads as they were busiest in plotting so their hands were deepest imbrued in the executing of Christs death notwithstanding such was his innocencie avouched to their faces by him that betrayed him Iudas I have betrayed the innocent bloud and by him that condemned him Pilate I find no fault in this man Yet such was their malice they laid the greatest things against him that the wit of man could devise or impudencie object and yet they were not satisfied with this till as Wolves of the evening they had torne the Lambe of God without sorrow or compassion The blood of a meane man unjustly spilt is a crying sinne a skarlet sinne of a deepe crimson dye every wound is a mouth and every drop a tongue to cry as the blood of Abel for vengeance on the murtherer but the death of Christ the crucifying of Christ it was a sinne of so high a straine that for this sinne God hath spent his plagues hee hath emptied the quiver of his judgements on that nation and made them ever since a reproach to the world a hissing and gasing stocke and an astonishment to men and Angels If any enquire the way how it must be that the crucifying of Christ should bee so grievous a sinne in the Iewes Quest when that which they did was no other then that which God in his determinate counsell had fore-ordained Act. 2.23 Act. 2.23 Him have yee with wicked hands taken and crucified being delivered by the determinate counsell and foreknowledge of God How then could it be so hainous a sinne in the Iewes to crucifie Christ seeing what they did was according to the determinate counsell of God I answer briefly thus Answ It is true indeede they did no other then God had ordained to be done but yet it was little thankes to them who least intended it they did performe Gods purpose but all this while they had little thought and purpose in them to performe it Isay 10.5.6 See the like Isay 10.5.6 Oh Assirian saith God the rod of mine anger and the staffe in their hand is mine indignation I will send him against an hipocriticall nation and against the people of my wrath will I give him a charge to take the spoyle and the prey and to tread them downe like the mire in the streets Howbeit hee meaneth not so neyther doth his heart thinke so What then doth he thinke Surely I will cut off and destroy nations not a few See what the Lord saith in Vers 12. Wherefore saith the Lord by the mouth of the Prophet when I have performed my whole worke upon Mount Sion and Ierusalem I will punish the fruite of the proud heart of the King of Assiria Observe the King of Assiria was Gods instrument his officer and executioner to inflict that punishment that the Iewes had deserved and it was Gods will and decree notwithstanding because though hee did that that God had purposed to bee done yet hee had not a purpose to doe it because that that he did was not out of obedience to Gods will it was not for the glory of God but out of a proud humour therefore when God had scourged them God would punnish him and when his people of Israel had felt the rod hee would cast the rod into the fire of his indignation So then to apply it looke as it stood with the King of Assiria in punishing the Iewes so it was with the Iewes in their crucifying of Christ It is true what Caiphas unawares prophesied that it was expedient that one man should die and give his life for the people yet the Iewes intended it not when they put him to death but did it out of malice Matth. 27.28 Matth. 27.28 and that with God that eyes not so much the worke and action of the hand as the intent and affection of the doer I say with God they were esteemed no better than cruell murderers and butchers of Christ So Saint Peter stickes not to tell them to their face Act. 2.22 Act. 2.23 Your wicked hands have crucified him that God in his determinate counsell delivered still he calls them wicked hands though they did that which was Gods determinate counsell It is not sufficient to make an action good and warrantable that it bee conformable to Gods secret will in the thing willed except there be a conformitie in the manner of our willing For a man while the will of God is hid may doe that that God wills not without sin our rule being the revealed will as the Glosse hath it As a man that hath a Father or a Friend sicke his friend knowes not whether hee shall recover though God have determined that the man shall dye yet hee may pray for his recovery he wills a diverse thing from that of God and yet it is warantable A man may doe that which is Gods secret will and yet be faultie if hee doe not doe it in that manner that God wills Let this suffice to bee spoken of the second Use Thirdly as it serves for the just condemnation of the Iewes and such as unjustly condemned Christ so in the next place it seemes to remoove the grosse carnall conceit in the vaine hearts of men in our dayes men that make the square and rule of their judgement successe in outward things and pronounce of men of their innocencie or guilt of their favour or disfavour with God according to their prosperitie or adversitie according to the successe of things below A thing that falls foule upon the Papists that make outward prosperitie an inseparable note of the Church Thus it was with the friends of Iob miserable comforters as himselfe justly stiles them they saw him afflicted in his goods in his children in his person and from
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