naturall or violent death Christians you cannot be too jealous too suspicious of your selves in a matter of so great consequence as this Too credulous you may easily be too cautelous ye cannot And therefore if some sins be dead within you impannell a Jury call a Coroners enquest upon them in your own souls and make enquiry how they came by their death Whether they died a violent or a naturall death Search what wounds they have received and whether they were deadly wounds or no. Enquire what weapon it was that slew them whether the Sword of the Spirit that two edged Sword the Word of God What purposes what resolutions have been taken up and levelled against them What prayers and tears have been spent upon them If you find not these signes you may give in your verdict that they died a natural death which is no true Mortification in as much as it doth not carry the similitude of the death of Christ in this particular which was a violent death What to be done when some sins are dead alone Quest But here happily some may say In this case what shall wee do finding our sins to be dead alone in what way shall we now attain unto true Mortification Ans 1. To this I shall answer in a word 1. Bury them out of sight 1. If they be dead then bury them Bury them out of the sight of God and out of the sight of your consciences and that by suing forth the pardon of them in the Name of Christ never resting untill God hath been pleased to cast in a Quietus est into your bosomes assuring you that as they are dead to you so they are dead to him and shall never rise up in judgement against you If they be dead bestow your prayers upon them for the covering of them So doth David upon the sins of his youth which he desireth God not to remember Remember not the sins of my youth Psal 25.7 Bury them 2 2. Cast stones upon their graves And bury them as the use is to bury those whom we call Felones de se those who are their own executioners make away themselves Drive a stake through them and cast stones upon their graves Shew your detestation of them after they are dead If your sins be dead already so as you cannot take vengeance on them as you desire yet deal with them as the souldiers dealt with our Saviour John 19.32 33 34. who when they came and found that he was already dead and so had prevented their intentions in breaking of his legs according as the custome was they pierced his side and let out his heart blood to make him sure for reviving again Or as those enraged persecuters in the Marian dayes dealt with that man of God that renowned Confessour Martin Bucer who being long before dead and buried and so out of the reach of their malice they took up his bones and burnt them taking vengeance as they thought upon his Relicks After the like manner let aged sinners deal with their sins Are they dead by the course of nature and so have prevented your mortifying of them your breaking of their bones yet pierce the pericardium of your own souls pierce your own hearts by true and unfeigned repentance for them letting out the life blood of them working your hearts to an utter abhorrence and detestation of them making them sure for ever reviving again And take vengeance upon the relicks the remainders of them You are dead to such or such a sin as touching the outward act never rest till you be dead to it also as touching the inward affection till you have brought your hearts to this frame and temper that you cannot think of the sins of your youth without abhorrence and loathing of them and your selves for them Thus deal with those sins that are dead already 3. Fall upon those which are alive 3. As for those which are yet alive fall upon them speedily bringing them forth to execution There is no naturall man but hath some sin or other still ruling and reigning in him As in an aged sinner in whom many other sins are dead yet it may be covetousnesse liveth for that sin many times begins to live when many other sins begin to die or malice liveth and reigneth in him c. Now if you would be avenged of your sins execute the Survivour As in a treasonable conspiracy which is not detected till long after the plotting and acting of it the surviving traitour suffereth for all the rest So let it be here Your sins have conspired against you sought your ruine and destruction all your dayes This it may be hath been hid from you you have not been aware of it and so have walked upon the pits brink the brink of hell not fearing any thing and so let your sins alone But now arise for the Philistins are upon you Behold the traitours your lusts they are in your bosome Thereof happily some are dead but bring forth the Survivours let them suffer for the rest let not them also go in peace to their graves If covetousnesse or malice or any other sin be yet alive make sure it die a violent death This will onely minister comfort unto you that you are truely mortified persons truely dead unto sin when you are in this particular made conformable to Christ in his death when your sins die a voluntary but withall a violent death And what I say unto you The same counsell given to all let me speak it unto all All that hear me this day be they old or young let me speak unto you concerning your sins as Gideon once said to his son Jether concerning the two captivated Princes of Midian Zeba and Zalmunnah Judg. 8.20 Vp and slay them Or as Elijah to the men of Israel concerning the Idolatrous Priests and Prophets of Baal 1 King 18.40 Take them and let not one of them escape You can never have any true comfort or safety untill your sins have received their death's wound And therfore fall upon them and let them not die alone I remember what a true Christian Virago Acts and Monuments a good woman once wrote to that bloody Bonner Bishop of London concerning the Martyrs which he starved in prison that it would be more for his honour to bring them to the stake when they were fat and well liking then to starve them and let them die alone in the prison Let me apply this counsell of hers to my present purpose and tell every one that heareth me this day that it will be more for your honour and comfort to bring forth these true traitours your sins your lusts I mean to bring them to the stake to execution and put them to death then to let them pine and languish and be starved in the prisons of your bodies and so to die alone Herein is the honour and glory of a young man when he can subdue and mortifie
incitement to all kindes of publick prayer I exhort therefore that first of all Supplications Prayers Intercessions and giving of thanks be made But for whom should they be made why generally for All men i. e. All sorts and conditions of men For so must we understand that universall Particle Particula universalis semper ad hominum genera referri debet non ad personas Calv. ad Textum both there and where else we meet with it in this chapter as Calvin noteth it upon this text as relating not unto all particular individuall persons for there are some for whom Christ would not pray I pray not for the world Joh. 17.9 viz. the Reprobate world that mundus damnandorum as Augustine calleth it such as in Gods eternall purpose and decree were passed by and ordained to just condemnation for sin And there are some for whom Christians may not pray viz. Malicious apostates such as have sinned that sin unto death the sin against the Holy Ghost 1 John 5.16 I do not say saith Saint John that a man should pray for it pray for pardon for any that have committed that sin which in it self is irremissable unpardonable but to the severall species the severall kinds and conditions of men not only Jews but Gentiles not only Christians but Infidels not onely friends but enemies Thus in generall Pray for all men More particularly for Publick persons Magistrates Rulers So it followeth For Kings and all that are in Authority Magistrates whether supreme or subordinate All that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in eminent place the Higher Powers Rom. 13.1 as the Apostle elsewhere calleth them Such must be remembred by Timothy and others and that in the first place But how so what were not the Magistrates and Rulers of those times generally if not universally professed Enemies to the Truth and Church of God persecutors of the Saints True such they were And in that regard possibly some might make it a question whether they ought to be prayed for or rather prayed against To take off that scruple and to set on the general duty the Apostle subjoyns three or four Arguments or Reasons in the verses following 1. The first whereof peculiarly concerneth them And it is fetched from that Head which swaieth most with Flesh and Blood ab utili from the profit and advantage that might accrue from this Duty In so doing Timothy and others might reap no small benefit By this means through the blessing of God upon the government of superiors they might injoy a Civil peace That we may lead a quiet and peaceable life in all Godlinesse and Honesty ver 2. 2. But however in the 2d place in praying for them and others they should performe a service acceptable unto God For this is good and acceptable in the sight of God our Saviour ver 3. 3. A 3d Argument is taken from Gods gracious purpose revealed in the Gospel which extendeth it selfe indefinitely and indifferently to all sorts of persons Who will have all men to be saved and to come to the knowledge of the truth ver 4. 4. A 4th and last being near a kin to the former is taken from that common Interest which all sorts of persons have or may have in the same God and in the same Christ For there is one God and one Mediatour betwixt God and men the Man Christ Jesus One God both to Jews and Gentiles Is hee the God of the Jews only saith the Apostle Rom. 3.29 Is he not also of the Gentiles Rom. 3.29 30. Yea of the Gentiles also It is one God that justifeth the Circumcision the Jews by faith and the Vncircumcision the Gentiles through faith And as one God so one Mediatour As one God the Creatour and Father of all so one Lord Jesus Christ by and through whom all may have access unto that God And thus have I brought you to the words of the Text. Out of which I shall onely single forth the later clause A clause which holdeth forth unto us that great Gospel-foundation upon which the whole work of mans salvation resteth the very summe and substance of all Christian Religion There is one Mediatour betwixt God and men the Man Christ Jesus General Proposition For the better handling of which Proposition that I may not graspe too much at once I shall divide it and draw it forth into two 1. Jesus Christ is a Mediatour betwixt God and men 2. He is the one and only Mediatour Divided into two Doctrines In the former we have the generall office of Christ he is a Mediatour In the later we have the peculiar Appropriation of this office unto him with an Exclusion of all others from having any share in it He is the one and Only Mediatour Upon these two I shall insist severally craving your best Attentions to go along with me this being a subject of high consequence and concernment Begin with the former Doct. 1. Jesus Christ is Mediatour betwixt God and men Confirmat Jesus Christ is a Mediatour betwixt God and men So we find him elsewhere stiled Gal. 3.19 The Apostle speaking of the Law given upon Mount Sinai he saith it was ordeined by Angels in the hand of a Mediatour Who was that Mediatour Moses says some whom God made use of as an Internuncius an Agent or Interpreter between him and his people Vide Bezam Gr. Annot. So Beza earnestly contends that the word there must be understood Ex Graecis Chrysostomus Theophilactus Occumenius Ex Latinis Ambrosius Augustinus Hieronimus Primasius citati per Cl. Espencaeum de Mediatore Cap. 4. giving diverse Reasons for it Others amongst whom judicious Calvin is one understand it of Christ of whom Moses was a figure Moses was a Typicall Christ is the true Mediatour More clearly and expresly in that Epistle to the Hebrews the Authour speaking of Christ he calleth him the Mediatour of a better Covenant Chapt. 8.6 id est the new Covenant So he else-where explaines it The Mediatour of the new Testament Chap. 9.15 Jesus the Mediatour of the new Covenant Chap. 12.24 Not to spend time in exhorting or confirming a granted truth Our main businesse will lie in Explication Illustration Application Explicat By way of Explication we shall look first upon the Word then upon the Thing 1. Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. For the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Original A word which Erasmus looketh upon as peculiar to the sacred Scriptures not to be found amongst profane Authours In the translating of it I find some slight difference Tertullian sometimes and after him Catellio renders it Sequester an Vmpire or Arbitratour one that standeth indifferently disposed betwixt two parties Others Interventor Internuncius one that cometh betwixt two parties as an Agent a Messenger Others Interpres an Interpreter one that imparts the mind of one to another Others Intercessor one that intercedes steppeth in betwixt two
be cruell towards another when he putteth him to torment or pain without a cause or putteth him to great torment for a small cause The Chyrurgian that puts his patient to great pain for the saving of life or limb when there is no other way of Cure he is not therein to be accounted cruell Thus standeth the case here It was not without cause and great cause that God thus delivered his Son to the death This he did not only for those ends assigned by the Socinian that he might seal his doctrine with his blood and shew himselfe a pattern of Obedience but for a greater end then these viz. for the Redemption of a world as I showed you that when there was no other Remedy Grotius de satisfact cap. 6. Now as Grotius well presseth it against them this End being added to those by them alledged it cannot make Christs sufferings greater then they were which they themselves acknowledg were inflicted by God his Father and that without any Cruelty Nay by how much the ends propounded were more and greater so much the further were those sufferings from all appearance of cruelty So as our doctrine in this regard freeth the Majesty of God from such an Imputation far more then theirs Christ able to undergo and overcome them 2. Besides what is also considerable Though the sufferings of Christ were great yet was there no such Cruelty in inflicting them upon him who was able both to undergoe and overcome them This was Jesus Christ able to do As he had power to lay down his life so also to take it up again John 10.18 That burden which would crush a child a strong man will go lightly away with as Samson being inclosed within the walls of Gaza did with the Gates thereof which he took upon his shoulders and carried up to the top of the mountain Judg. 16.3 Thus did the Lord Jesus being inclosed in the Grave he carried away the gates of death which would have crushed all the sons of Men into the pit of Hell So as those sufferings though great in themselves yet to him they were not so great His dying was but a Tasting of Death as the Apostle calleth it Hebrews 2.9 but I will follow the Adversary no further You now see these his supposed strong-holdes in a good sense slighted Those locks wherein he conceived his strength to ly cut off the Arguments and Allegations producible in this cause with the severall improvements of them clearly answered and satisfied Quest Onely a Query or two is yet behind Whether God could not have pardoned sin without any such satisfaction which I shall send away with their Resolutions briefly and so dismisse this point Q. 1. Could not God have pardoned sin freely without any such Satisfaction And might he not have done it Answer 1 A. 1. To this it is answered From Power to Will no good Consequence 1. A posse ad esse or velle c. From Power to Act or from Power to Will the Consequence wil not hold Because a man can do or may do such or such a thing it cannot thence be concluded that he hath done it or wil do it Suppose that God might have pardoned sin in such a way yet it will not thence follow that he hath done it Answer 2 A. 2. But 2ly without any derogation from the perfection and absolutenesse of his Power How it may be said that God could not do this it may be said with a reverence that this was a thing which God could not do Onely let it be rightly understood Not that it is so in it self absolutely considered but ex supposito upon the supposition of his Decree Gods decree was that sin should be punished with death that the one should be the wages of the other And that decree was gone forth the sentence was past upon man to that purpose The day thou eatest thereof thou shalt dye the death Genesis 2.17 Now this being presupposed it may with reverence be said that God could not pardon sin without some such satisfaction as the Law required Neither is this to be attributed to any defect of Power in him but to the perfection of his nature Upon this account it is that wee say that God cannot do this or that which man can do He cannot sin he cannot Lye Tit. 1.2 It is Impossible he should do so Heb. 6.18 And why so The Apostle renders a reason for it 2 Tim 2.13 He cannot deny himself Gods Truth and Justice they are himselfe And being so he cannot go against them And thus is it in this case To pardon sin without any satisfaction supposing the foresaid decree and sentence it cannot stand with the Truth and Justice of God and therefore he cannot do it This is Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle cals it Rom. 1. last The Judgement of God Jus Dei saith Beza Gods right Justitia Dei saith Erasmus and the Vulgar Gods Justice that they which do such things are worthy of death This is not only a Positive Law but Lex naturae the very Law of nature a Law Originally ingraven in the nature of God himself and by him as a Counterpane from that Originall imprinted upon the nature of man And being so God could not go against it so as to let sin go alogether unpunshed This he could not do without wrong and injury to himself Repl. No may some say May not men without any wrong or injurie remit what they please of their owne right Whether men may alwayes remit what they please of their own right Answer To this it is answered 1. This is not universally true Some cases there are wherein men may not part with their owne right Parents may not remit that honour and Obedience which of right is due to them from their children Husbands must not part with their Headship which they have over their Wives And why because this were against the Law of God and the Laws of nature It is a good limitation which is given by Casuists to that vulgar Maxime A man may part with as much of his own right as he will to another but it must be Salvo jure tertii saving the right of a third Saving the right of God of the Law of the Magistrate of a mans Neighbour Where any of these are wronged or injured by the Concession a man may not part with his owne right Now thus standeth it here should God passe by sin without any satisfaction it would bee a wrong to his Law as well as to his Truth and Justice And therefore it cannot bee 2. But 2ly Suppose man might do this yet God cannot This may seem a Paradox but we shall find it a Truth Though man may part with his owne right yet God cannot How so Because Gods right is himselfe Deus ipse est jus suum Marke it Gods right is himselfe and therefore he cannot part with it Upon this
such a way as is fit for him to act and his Father to accept Still he intercedes So much we may learn from the Apostle Rom. 8.34 where he addeth this to those other steps of that mysticall Ladder It is Christ that dyed yea rather that is risen again who also is at the right hand of God who also maketh Intercession for us This Jesus Christ being in heaven doth on the behalfe of all beleevers He intercedeth for them Not against them Christ interceding for beleevers Such Intercessours men sometimes meet with such as intercede against them Such Intercessours Paul met with more then a good many So Festus tels Agrippa and those with him Act. 25.24 Yee see this man about whom all the multitude of the Jews have dealt with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar renders Interpellavit me they have Interceded with me viz. against Paul crying out that he ought not to live any longer so it there followeth Accusing him for a Pestilent fellow and a mover of sedition as you have it in the chapter foregoing cap. 24. ver 5. Such Intercessours the Prophets of old and the Ministers of God in all ages have met with And such Intercessours they themselves sometimes though with grief and sorrow of heart are faine to be against an ungratefull and a rebellious people So saith the Apostle concerning Elias Rom. 11.2 Wot ye not what the scripture saith of Elias How hee made intercession unto God against Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. complaining against them accusing of them as it followeth in the next verse ver 3. Lord they have killed thy Prophets and digged down thine Altars And such an Intercessour is Satan against all the Saints of God Interpellans Interceding against them Accusing them before God night and day as you have it Rev. 12.10 But Jesus Christ Intercedeth for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True inded as for his Enemies Against his Enemies he intercedeth against them Those who will not accept him as their Mediatour his Blood crieth against them Thus Abels blood interceded against Cain as the Lord tels him Gen. 4.10 The voice of thy brothers blood crieth unto me from the earth viz. for vengance against him that shed it Even thus doth the voice of Christs blood cry unto God against all obstinate and impenitent unbeleevers such as Crucifie to themselves the Son of God afresh as the Apostle speaks of those Apostates Heb. 6.6 If Christ were upon Earth again they would shew themselves as bitter enemies to him as ever the Jews were Being now in Heaven they rereject him they oppose him they will not have him to reign over them They will not receive and acknowledge him for their King their Priest their Prophet As for such Christ Intercedes and Negotiates against them But as for his own people who are given to him to beleeve on him he intercedeth for them negotiating with God on their behalfe This he doth for all those who come unto God by him He ever liveth to make intercession for them Heb. 7.25 A Transaction very requisite and necessary Christs Intercession a necessary transaction without which all those other parts of Christs mediatorship would have been to little purpose This it is which putteth life into the death of Christ that maketh it effectuall for the good and benefit of his Elect. Without this the blood of this our Mediator had been spilt in vaine The Sacrifices under the Law had not been of such force and efficacie had not the high Priest entred into the Holy place there to appear before the Lord and to present the Blood therof unto him so making Intercession in the behalf of the people for whom he had offered that Sacrifice Heb. 9.7 What ever Christ had done or suffered upon Earth it had been ineffectuall unto us had hee not after the like manner entred into Heaven which the Apostle to the Hebrews tels us he hath done there to Appear in the presence of God for us Heb. 9.24 To this end it was that Jesus Christ our High Priest is entred into the Holy of Holies the Heaven of Heavens that hee might there appeare in the presence of God in the behalf of his Elect making intercession for them Which he doth divers waies Christ appeareth in heaven for his people divers waies Marke it Christ appeareth in the presence of God for us for all those whom he hath by his death reconciled unto God And this he doth in divers respects according to divers severall relations I shall take notice only of four of them which I shall present unto you in such obvious terms as you may more easily remember and carry away Christ appeareth in the presence of God interceding for his Elect 1. As an Agent 2. As an Advocate 3. As an Atturney 4. As a Solicitour Every of these is a kind of Intercessour appearing for and negotiating on the behalfe of others for their good and benefit And every of these wayes may Christ be said to be an Intercessour appearing before God for us Passe them over severally briefly 1. As an Agent A Lidger Ambassadour 1. As an Agent or Lidger Ambassadour Pareus Com. in Heb. 9.24 So Pareus looketh upon that fore-named expression Heb. 9.24 where Christ is said to appear in the presence of God for us An Allusion saith he to the Custome among Princes or States who being confederated have their Lidgers or Agents which upon all occasions appear in the presence of the Prince in the name and behalfe of all those whom they represent and negotiate for Thus may Jesus Christ be said to appear in the presence of God for us viz. as an Agent an Ambassadour Legatus foederis as Malachy cals him Mal. 3.1 the Messenger or Ambassadour of the Covenant So he was upon Earth Then he was an Ambassadour an Agent on God's part to declare and confirm the Covenant unto us And so he is being in Heaven He is now an Agent as it were on our part An Ambassadour a Lidger Ambassadour So I may not unfitly not improperly call him in regard of his constant residence there That is the difference as you know betwixt a Lidger and an Extraordinary Ambassadour The one is sent upon some particular emergent occasion the other maketh his abode in a place And such an Agent is Jesus Christ in Heaven A Lidger Embassadour that maketh his constant residence there Whom the Heavens must receive or contain untill the time of the restitution of all things Acts 3.21 i. e. untill the perfection and full accomplishment of his Kingdom Till then he shall appear in the presence of God ever living to make intercession for those that come unto God by him as the Apostle hath it Heb. 7.25 And great need there is that he should do so that he should be a Lidger in Heaven Great need that Christ should be a Lidger in Heaven that he should continually appear in the presence of
rather asleep then dead But this construction Beza looketh upon not only as forced Beza Gr. Annot in Text. and making nothing to the Apostles purpose in the Text but also dangerous 2. Basil in the second place conceives the Apostle in this expression to point at the Instrumentall Cause of our spirituall Insition and engrafting into Christ which is Baptisme This saith he is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Similitude of the death of Christ in as much as it carrieth a representation and resemblance of his death And so by engrafting in the similitude of his death should be no more but to be incorporated into Christ by Baptisme which is a similitude of his death But this Interpretation though pious and safe yet here it cannot be admitted Beza's reason is convincing Beza ibid. Baptisme carrieth a representation not only of the Death of Christ but also of his Resurrection and so not only of the Christian's Mortification but also of his Vivification Which two the Apostle here plainly distinguisheth the one from the other 3. Chrysostome in the third place conceives that there is no Emphasis at all in the phrase The Similitude of Christ's death saith he is the same with the death of Christ And so indeed the phrase is to be understood in that 2d of Philip. 7. where it is said of Christ that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made in the likenesse of men that is Heb. 4.5 he was made a true man like unto others in all things sin onely excepted But here we shall finde the phrase importing somewhat more 4. Not to hold you any longer in suspence Conclude we it with Calvin Beza Martyr C. Lapide and others Believers are said to be engrafted with Christ in the likenesse of his death in a two-fold respect The phrase imports two things The phrase imports two things 1. A conformity of the one to the other 2. The ground and rise and cause of that conformity The Christian's conformity with Christ in his death He is engrafted in the similitude thereof made like unto Christ in his death dying though not the same kind of death yet a death like it The ground and cause of his conformity is Christ himself and his death from whence the believer receiveth that power that vertue to do what he doth as the Graft doth from the Stock He is grafted together with Christ in the likenesse of his death Put these together and they give us the full force and Emphasis of this elegant and comprehensive expression I shall handle them severally At this time of the former The believers conformity to Christ in his death 1. The Christian's conformity to Christ in his death He is engrafted in the likenesse of Christ's death that is he is made conformable to Christ in his death This is that which Paul wisheth for himselfe Phil. 3.10 That I may know him viz. Christ c being made conformable unto his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this all true believers are in their measure made partakers of They are conformed unto Christ in his death carrying a representation and resemblance of his death Quod in Christo factum est per naturam P. Martyr ad loc id in nobis fit per Analogiam proportionem as Martyr borrows it from Chrysostome What was done in Christ in a naturall way is done and performed in the believer by way of Analogy proportion resemblance Christ died and so the believer dieth the one a naturall the other a spirituall death the one carrying a similitude of the other Christ's and the Christian's death a death unto sin Quest But what Death is this Ans Why in one word A death unto sin So the Apostle himself explaines his own meaning ver 2. How shall we that are dead to sin live any longer therein So again ver 10 11. where first speaking of Christ he saith In that he died he died unto sin and then speaking of Christians in the next verse he biddeth them Reckon ye also your selves to be dead indeed unto sin Christ died and the believer dieth both unto sin the one by way of Expiation The one by way of Expiation the other of Mortification suffering and satisfying for the sins of others the other by way of Mortification killing and crucifying his own sins This is the death which carrieth with it a resemblance of the death of Christ. And of this death all true believers are made partakers in their measure Thus this main Proposition again subdivides and branches it selfe into two distinct Doctrinall Conclusions which I shall insist upon severally beginning with the former which informes us that The Christian's death unto sin Doct. 1. True Mortification carrieth a Resemblance of the death of Christ in five particulars carrieth a Representation of the death of Christ. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the similitude of his death carrying a lively resemblance of it That it doth so will clearly appear if we bring them together and compare the one with the other For the Death of Christ we know or may know what kind of death it was Divers particulars are observable and considerable about it To let passe others Take we notice of these five which are usefull to our present purpose The Death of Christ was 1. A true death 2. A voluntary death 3. A violent death 4. A painfull death 5. A lingring death Such was his naturall death and such is the Christian 's spirituall death His death for sin and the Christian's death to sin Touch upon the particulars 1. Resemb A true Death 1. A true Death Such was the death of Jesus Christ his naturall death not a putative seeming death as those old Hereticks the Marcionites and Manichees imagined but a true reall death A true separation of his soul from his body He powred out his soul unto death saith the Prophet Isai 53.12 He gave up the Ghost saith the Evangelist Mark 15.37 And such is this spirituall death in the believer his death unto sin A Separation of the soul from the body of sin a true death a true separation of the soul from the body of sin Such is the work of true conversion in the soul which is a turning of the soul from all sin unto God Repent and turn your selves from all your transgressions Ezek. 18.30 Not only from one sin but from all As in death the soule is separated not only from one member of the body as it is in a Paralysis a numbe Palsie where one part is dead being deprived of sense and motion but from all So is it in true conversion The soul is separated from the whole body of sin and every member of it So separated from it that it hates and abhors it Ye that love the Lord hate evill Psal 97.10 I hate every false way Psal 119.104 What I hate that I do saith Saint Paul Rom. 7.15 Such is the work of
deadly wound and it begins to die It hath already lost much of that power and strength which it had And in this respect it may be said to be dead to him and he to it Even as a man that is in a consumption having lost his bodily strength and his radicall moisture being in great measure exhausted and spent such a one may be said to be a dead man dead whilest he liveth So though sin do still live in a regenerate person yet in as much as it is in a consumption the power and strength of it gone it may be said to be dead It lieth a dying Now we say of a man in that case a man that is drawing home that he is a dead man He hath begun to die 3. In respect of Assurance 3. In respect of Assurance Sin in a regenerate person having begun to die it shall certainly die it shall speedily die Certainly The wound which it hath received is incurable a deadly wound so as though it may live for a time yet it shall languish and decay more and more till it be utterly extinct which it shall be and that speedily The death of sin is not far off to such a one The story in the Gospel tels us of a certain Disciple who asked leave of his Master Christ that before such time as he followed him he might first go and bury his Father Mat. 8.21 Now here some move the question What was his Father dead that he would go bury him Most probably he was not onely he was very aged having one foot in the grave so as in course of nature he could not live long and in that regard he looketh upon him and speaketh of him as a dead man ready for the grave So is it with the body of sin in a regenerate person It is dying and cannot live long It is much infeebled already and by death which is not far off from any it shall utterly be extinguished and abolished Death separating the soul from the body shall separate sin from both He that is dead is freed from sin saith the Apostle ver 7. of this Chapter which is true as to the regenerate in a literall as well as a mysticall sense Thus you see the former of these Propositions briefly opened and cleared All that are Christs are dead to sin as he died for sin As briefly of the later Doct. 3. The Believer death to sin is from the death of Christ D. 3. This their death to sin is from the death of Christ for sin So much the Metaphor in the Text imports Believers are planted together with Christ in the likenesse of his death that is they are made conformable to Christ in his death and that by a vertue flowing from his death Thus the Graft dieth with the Stock it dieth in it and by it The death of the one is the cause of death in the other Thus is the believer said to be engrafted with Christ in the likenesse of his death he dieth with Christ and the death of Christ is the cause of that death in him This is that which the Apostle saith of himselfe Gal. 6.14 God forbid that I should glory save in the Crosse of our Lord Jesus Christ by whom the world is crucified to me and I unto the world Paul was a mortified man dead to the world and dead to sin But how came he so to be why this he attributes to the Crosse of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom or by which it may be referred to either The death of Christ the cause of this death It was the Crosse of Christ the Death of Jesus Christ which was the cause of this death in him And so is it in all other believers The Cause of it And that not only Not onely 1. Meritorious 1. The Meritorious Cause True so it is This is one of the benefits which Jesus Christ merited and purchased for his Elect by his death that they might die unto sin He bare our sins in his own body upon the tree that we being dead unto sin should live unto righteousnesse 1 Pet. 2.24 Christ by his death merited for his people not only a deliverance from the guilt but also from the power of sin But not only so 2. Nor yet onely the Exemplsry 2. Exemplary Cause of it as Pelagians of old and Socinians at this day would have it True it is so also Christ was a pattern and example to the Christian as in his life so in his death He suffered for us leaving us an example that we should follow his steps 1 Pet. 2.21 He died for us leaving us an example that we should die to sin as he died for sin But this is not all 3. In the third place then 3. But also Efficient it is the Efficient Cause working this death in the believer by a secret vertue issuing from it Thus are Christians here said to be engrafted with Christ in the likenesse of his death Non tantùm imitatione Beza Gr. Annot in Text. sed virtute as Beza rightly not only by way of Imitation conforming themselves unto his death as the pattern of their Mortification but also by way of Efficacy being conformed thereunto by a vertue flowing from Christ and his death And so much the word in the Text as Beza notes upon it doth here insinuate which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. a word saith he of passive signification importing not barely a conformity Conformatione mortis ejus Beza but a conformation as he renders it not only a being like but being made like and that by a power and vertue out of themselves viz. the power and vertue of Christ and his death working an answerable death in them And so much that word used by the Apostle to the same purpose Phil. 3.10 implies Being made conformable unto his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conformis factus or configuratus not conforming my selfe viz. by way of Imitation but being made conformable viz. by a power out of my selfe the power and vertue of Christ's death And this is that which the Authour to the Hebrews plainely asserts Heb. 9.14 where he layeth down this as one of the fruits of Christ's death The blood of Jesus Christ purgeth our consciences from dead works to serve the living God Dead works So he calleth sinfull lusts not formally as if they had no life no activity in them but effectively because they are deadly works bringing death upon the sinner that liveth in them Now from these saith the Apostle the Blood of Christ cleanseth the conscience of the sinner and so it doth not only in respect of the guilt of sin in Justification but also the power of it in Sanctification from which it so freeth the sinner as that he may now serve the living God The former of these is done by the merit the later by the vertue of
truth of mortification Briefly It is an universall cessation arising from an inward Principle 1. An universal 1. Universall cessation not in respect of the Acts but the Kinds of sin He that is dead is feed from sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Sin not this sin or that sin but all sin no more living to the lusts of men any lusts So much is insinuated where Mortification is called a putting off of the body of sins Col. 2.11 Not a member of this body but the whole body Death is a supersedeas to all natural operations it runneth thorow the whole man and every part of it closing the ey deafning the ear binding the tongue the hand the foot c. Such is true mortification a through work running through the whole man and through the whole body of sin Through the whole man not only the outward man but the inward causing a cessation from sin not only in the outward Action but in the inward Affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Heathen Poet The dead man longs not Anacreon citat per Bezam in Rom. 6.7 Even so doth this spirituall death it puts an end to all the inordinate longings of the soul so as sinful affections do not finde that allowance which sometimes they did They which are Christs have crucified the flesh with the lusts and affections therof Gal. 5.24 viz the inward affections of the soul whether irascible or concupiscible as Grot. explains that place A mortified person ceaseth not only from practical but contemplative wickednesse He doth not regard iniquity in his heart as David speaketh of himself Psal 66.18 And as it runs through the whole man so through the whole Body of sin Not killing one sin and sparing another 1 Sam. 15.15 like Saul who made a Cull amongst the cattell sparing the fattest So indeed do some deal by their lusts mortifying some not others their fat pleasurable profitable sins these they will spare as serviceable to them So doth not the true mortified person He dealeth impartially setting himself against all sin secret sins as well as open small sins as well as great He doth not willingly spare any Where this work is partial it evidenceth it not to be right Dying to sin imports an universall Cessation from sin 2. Springing from an inward Principle 2. It springeth from an inward principle from an inward change in the heart This is the difference betwixt a man that is bound and a man that is dead Each ceaseth from motion but the one the dead man doth it from an inward principle he hath neither power nor will to move The other from outward restraint He would move but cannot Thus do wicked men sometimes cease from sin abstain from the outward Acts of sin but no thanks to them there are some restraints upon them In the mean time their will is the same that ever it was As it is with a theefe in the Prison being manacled and shackled now he ceaseth from robbing and pilfering but yet it may be he is as very a theef as ever he was The outward act is restrained but the inward disposition not changed But in a regenerate person there is an inward change from whence this cessation proceedeth This Practicall Mortification springs from an Habituall Mortification His heart is turned from and against all sin dead to it He doth not finde that taste that sweetnesse in sin which sometimes he did Nay he loatheth abhorreth it he hath a secret Antipathy against it against sin as sin And thereupon it is that he endeavours the Mortification of it As a man that killeth a snake not out of any particular quarrell which he hath against it but out of that generall enmity that is betwixt his nature and the whole brood of Serpents Gen. 3.15 Now bring we our supposed Mortification to these Touch-stones Is it so Vniversall springing from such an inward Principle in the soul Reaching to all sins proceeding from an inward change in the heart If so now conclude it we are in the number of those who are planted together with Christ in the likeness of his Death Otherwise our Cessation from sin being only partiall or occasionall this evidenceth it to bee no true Mortification This Triall being made now two sorts of persons come to be dealt with Such in whom this work is begun Such in whom it is wanting A word or two to Each Vse 2. For the former let them be taught whither to give the praise and glory of this work Application to mortified persons Let them glory in Christ viz. to Jesus Christ He it was that merited this benefit for them and he it is that effecteth it in them by letting out and sending forth the vertue of his death making it efficacious in them for the killing of the Body of sin This could we never have done of our selves If it be done If the work of Mortification be begun If there be an Habituall Mortification wrought in the soul this is the work of Jesus Christ a fruit and effect of his Death That is the Stock from whence this Mortifying vertue issued And therefore not unto our selves but unto him be the glory of the work Paul will glory in nothing but in the Crosse of Christ by which he was crucified to the world Gal. 6.14 Application to unregenerate persons who are Vse 3. For those which want it Let them be first Exhorted then Directed 1. Exhorted to seek after this blessed work 1 Exhorted to seek after this work never to give rest unto their souls untill they finde such an habituall Mortification wrought in them Arguments or Motives I shall need no other then those which I have hinted already If we be not thus dead with Christ we shall never live with him If wee be not thus Crucified mortified with him we shall never be glorified with him If wee be not thus ingrafted in the likenesse of his death we never shall be in the likenesse of his resurrection 2 Directed to go to the crosse of Christ 2. Directed how to attain what they desire in what way and by what means this blessed work may be both begun and carried on Go to the Crosse of Jesus Christ That is the Stock from whence must issue this mortifying vertue for the crucifying killing of sin It is not all our own Purposes Resolutions Promises Vowes Covenants Indeavours Vndertakings in our own strength that will effect the mortifying of sin No this is the work of a supernatural power a fruit and effect of the death of Jesus Christ And therefore whoever of us would have this work wrought in us let us have recourse to his Crosse his Death and that in a three-fold way By way of Meditation Application Imitation 1. By way of Meditation Seriously 1 By way of Meditation upon sad and deliberate thoughts consider and contemplate the Death of Jesus Christ how shamefull how painfull how bitter it was
the sins of his youth and that whilest they are vigorous and strong not when they are pined and starved with age or sicknesse Be not therefore over pitifull or mercifull to your sins lest you be cruell and mercilesse to your own souls As long as they live you cannot be in safety And therefore forthwith bring them forth sacrificing them to the Lord now they are fat and flourishing The fat and young beasts under the Law were fittest for sacrifice The younger and more flourishing your sins are the more acceptable will the oblation be True mortification of sin is one of those sacrifices of righteousnesse which the Prophet David speaketh of Psal 51.19 which the Lord will accept Herein the sin is the sacrifice and every Christian must be a Priest to slay this sacrifice Sacrifices under the Law must not die alone No more must it be in this Evangelicall Sacrifice Sins must not die alone It was a Leviticall Prohibition Deut. 14.21 The people must not eat any thing that died alone Such a Mortification where sins die alone shall never find acceptance with God I beseech you think upon this a little To reprieve lusts dangerous you that willingly reprieve your lusts spare them suffer them to live and rule and reign in you now hoping and resolving to take a course with them hereafter you will repent in your age How can you expect that God should ever accept of such a dead sacrifice that ever he should smell a sweet savour from such a Mortification such a Carion a sacrifice that died alone And therefore that you may find acceptance with him sacrifice your sins now now before they be a day older let them not live till to morrow for fear they should die alone or your selves die before them Now bring them forth in the sight and presence of God Arraign condemne crucifie mortifie them whilest they might yet live This is true Mortification when the body of sin dieth as Christ died a violent death 4. Resemb A painfull Death Such was the death of Christ Painfull to his body Rabbini aiunt Non fuit mos in Israele ut clavos figerent in pedibus aut manibus hominum qui lapidati aut suspensi fuissent Martinius in Symbolum Dolorous to his soul In the fourth place it is also a painfull death Such was the death of Jesus Christ a dolorous and painfull death Painfull in his body The Jewes and Romanes had many kinds of death Amongst all none more painfull then crucifying specially after the Roman manner where the malefactour was fastned alive to the Crosse his hands and feet being nailed thereunto and so bearing the whole bulk of his body distended after that manner Such was the death of Jesus Christ being put to death under a Roman Power he was crucified after the Roman manner a painfull death And as painfull so dolorous It pleased the Lord to bruise him he hath put him to grief saith the Prophet Isaiah Isai 53.10 As painfull to his body so dolorous to his soul attended with Agonies both antecedent and concomitant before it and in it Before it What an agony do we find him in in the Garden In the Garden Luke 22.44 Being in an agony saith the Text his sweat was it were great drops of blood Whether a bloody sweat or no cannot from thence certainly be concluded as Grotius notes it out of Theophylact and Euthimius The Text saith onely It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were drops of blood But however Sudor vix solet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius ad loc a strange and extraordinary kind of sweat it was arguing a vehement conflict of soul caused by a deep apprehension and sense of his Fathers wrath due unto sin and sinners whose Surety he then was And as before his death so in it Upon the Crosse As in the Garden so upon the Crosse There also Christ had his agonies his soul-conflicts These were those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those pains or pangs of death from which Saint Peter tels us Christ was loosed Acts 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word properly signifies the pains of a woman in travell Such were the pains of Jesus Christ in his death Gravissimi dolores quales esse solent mulierum in partu morientium Grotius ad Act. 2.44 which the Prophet calleth the travell of his soul Isai 53.11 like the pains of a woman dying in travell which the Psalmist calleth the pains of hell So he speaketh of himselfe being a Type of Christ Psal 116.3 The sorrowes of death compassed me and the pains of hell gat hold upon me Not onely the sorrows or cords of death Kebli Maveth the Cables of death as our English word answers the Hebrew both in sound and sense but the pains of hell took hold upon him The one upon his body as malefactours who are pinioned with cords when they are led to execution Vide Diodat in Psal 18.5 or as dead bodies that lie bound in the grave as the story tels us of Lazarus John 11.44 The other upon his soul And such were the pains which took hold upon our blessed Saviour in his Passion which extorted from him that passionate expostulation My God my God Mat. 27.46 why hast thou forsaken me complaining of that which was more grievous to him then a thousand deaths his Fathers present dereliction withdrawing his wonted presence from him Such was the death of Jesus Christ A pattern of Mortification which is a painful work And herein again behold it a true pattern of the Christian's Mortification his death unto sin which is also a painfull death Mortification is a painfull work The very word imports no lesse To kill a man or mortifie a member will not be without pain And so much is insinuated in those other expressions which the Spirit of God maketh use of to set forth the nature of this work as where it is called a Circumcision Be circumcised to the Lord and take away the foreskin of your hearts saith the Prophet Jeremiah Jer. 4.4 By that allusive Periphrasis setting forth the nature of true Mortification which is a spiritual Circumcision a cutting off of the superfluitie of sinfull and inordinate lusts Now Circumcision was a painfull work specially to aged persons so the Shechemites found it of whom the story tels us Gen. 34.25 that being circumcised they were so soar the third day after as that they were not able to stir to defend themselves Such is the spirituall Circumcision a painfull work specially in aged confirmed sinners causing a soarnesse in the soul Elsewhere it is called a Suffering in the flesh So Saint Peter phraseth it 1 Pet. 4.1 Hee that hath suffered in the flesh hath ceased from sin Meaning thereby the Christians Mortification which is a suffering in the flesh an irksom and painfull work to flesh and blood And as a suffering in the flesh so a Crucifying of the flesh Gal. 5.24