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
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
Blasphemer and what you will saving what they should and so that he suffered death for his owne sinnes and transgressions This But checks and controlls the conceit that the world had of Christ Which being so The deduction hence in a word is that What Christ suffered on earth either torments of body or anguish of soule it was not for any sinne or fault of his owne that hee was guiltie of personally Wee looking to outward appearance wee judged him smitten of God and afflicted but this But hath the force of a negation there was no such thing I say whatsoever Christ suffered on earth whether torment of body or anguish of soule it was not for any sinne of his owne This the Apostle Saint Peter witnesseth 1 Pet. 3.18 Christ suffered once for sinne 1 Pet. 3.18 saith the Apostle The just for the unjust that hee might bring us to God Where the Apostle Saint Peter having said that Christ suffered for sinne lest some should misconceive that Christ suffered for his owne sinne hee prevents this cavill and removes the ground of suspition The just for the unjust If Christ had suffered for his owne sinnes hee had not suffered as just but as unjust as a malefactour hee had suffered the punishment due to his owne transgressions so saith the Apostle 1 Pet. 2.20 21 22. Exhorting those to whom hee wrote 1 Pet. 2.20 21 22. to patient suffering and induring of injuries though undeserved hee sets before them the patterne of Christ who though hee had committed no evil and there was no guile found in his mouth yet when he was reviled reviled not againe when hee suffered yet notwithstanding hee reproached not but committed himselfe to God that judgeth righteously Marke though hee had committed no evill nor there was no guile found in his mouth there was no sinne or demerite of his owne that he should deserve such punishments And this is one difference that the Apostle observes Heb. 7.26 betweene the high Priests under the Law and our high Priest Christ they offered first for their owne sinnes and then for the sinnes of the people but Christ had no need to offer sacrifice for his owne sinnes for he had none but we have such a high Priest and such a one it became us to have as is holy and undefiled separate from sinners And this is the reason likewise why the Prophet Isay in this Chapter assigning the true reason of Christs suffering hee repeats and inculcates these and the like phrases Hee bore our infirmities and carried our sorrewes hee was broken for our iniquities and wounded for our transgressions and with his stripes wee are healed Still hee layes all the fault and blame upon our selves but hee doth not so much as mention any fault in himselfe whereby hee did deserve to die And indeed how could hee suffer for his owne sinne that was free from all sinne So saith the Apostle 2 Cor. 5.21 2 Cor. 5.21 Hee was made sinne for us that knew no sinne Hee knew no sinne that is hee did practise none he committed none for in spirituall things wee are said to know no more good then wee practise so Christ is said to know no evill that is hee practised it not Hee made him sinne for us that knew no sinne Hee was free from originall sinne in his birth and conception And hee was free from actuall sinnes in his life and conversation First hee was free from Originall sinne in his birth and conception For whereas there are two parts of originall sinne First the imputation of the guilt of that actuall sinne of Adam in eating the forbidden fruit Secondly the corruption or perversnesse derived and propagated to us from our first Parents Christ was free from both First Hee was free from the guilt of Adams sinne though hee had his nature of Adam hee was a child of Adam but hee was not begotten by Adam not by a sonne of man the latter whereof is that that entitleth us to our first Parents transgression and makes it ours By one man sinne entred into the world c. Secondly for that corruption and perversnesse that followed on that transgression of the command of God Christ was free from this not by vertue of the Wombe that bare him as if the blessed Virgin Mary had beene free from sinne as Scotus affirmes upon the Third sentence distinct 26. Article 4. but hee was free from sinne by the supernaturall worke of the holy Ghost sanctifying and purging that substance of the Virgin whereof his body was framed from the common infection of our nature so that he is styled by the Angell Luke 1.75 Luk. 1.75 That holy thing by way of excellencie Secondly as Christ was free from originall so from actuall sinne as hee was free from Originall sinne in his birth and conception so he was free from actuall sinne in his life and conversation so in the ninth verse of this chapter Hee had done no violence there was no deceit in his mouth hee committed no evill as Saint Peter speakes On this ground Christ challengeth the Iewes Which of you can accuse mee of evill It is true they accused him and laid many crimes to his charge as what innocent was ever so happy as to be exempted and priviledged from unjust imputations but how slight they were you may judge by this in that the Iudge before whom he stood as prisoner at the barre accounted him acquitted though hee used no oratory but silence I find no sinne in this man If Christ had had any sinne of his owne hee could not have satisfied God for us hee might have quit scores with God for himselfe but for our hand-writing it had stood still Let this suffice to shew that what Christ suffred on earth in body or soule it was not for any sinne of his owne but for us not that hee stood personally guiltie But how then could it stand with the justice of God to suffer him to die Obiect if hee did not deserve death for so wee find in Ezek. 18.20 so runnes the menace Ezek. 18.20 if Christ did not sinne how could God suffer him to indure the punishment due to sinne I answer briefly Christ is to bee considered in a double respect Answ either as a private person or as a publike person standing in our roome and stead If Christ bee considered as a private person so it is true it could not stand with the justice of God to suffer him to die because hee was not guiltie of inherent personall sinne and shall not the Iudge of all the world doe right But consider Christ as a publike person standing in our roome and stead taking on him the guilt and burden of our transgressions so the justice of God required that hee should die because though hee were not guiltie of any personall sinne yet hee was so guiltie as our sinnes were translated and imputed to him and so it was requisite hee should die Looke
these premises they concluded presently that he was an hypocrite Thus it was with the barbarous people Act. 23. Act. 23. when they saw a Viper fastned upon Saint Pauls hand presently the Viper strongly indited him a murtherer Nay Christs Disciples did so Joh. 9.29 Ioh. 9.29 no sooner did they see a man that was borne blind but they they questioned with our Saviour Who sinned this man or his parents that he was borne blind implying that it must needs bee that this man must sinne himselfe blinde So it was with the Iewes in this Chapter Vers 3. they saw Christ despised and rejected of men and presently they inferre that he was rejected of God smitten of God and humbled for his owne sinnes but such men must thinke that even Christ himselfe who like Absalom from the crowne of his head to the sole of his foote had no stayne or blemish of sinne in him yet hee tasted as deepe of the cup of Gods wrath and more than any mortal man besides he that stood highest in his Fathers favour was most low and despicable in the eyes of the world he that was the favourite of his Father in whom his Father was well pleased yet hee was not exempt from that scourge wherewith God chasteneth every Sonne that he receiveth Fourthly if Christ suffered not for his owne sinnes This readâ—s us a Lecture of patience to put up injurice though they bee not deserved in the world It is the plea of some men when they are injured it would not trouble me if I deserved iâ— thinke what Christ deserved at the hands of the Iewes what hee had done that hee was so usâ—d In 2 Pet. 4 21. Christ dyed 2 Pet. 4.21 and hath left us an example to follow his steps What example but an example of patience that we should follow him when wee suffer underserving Seneca gives that advise in his 69. Epistle as if hee had beene a Disciple of Christ 2. Pet. 3.21 We should labour to imitate Corâ—st in this in putting up and digesting injuries though on our part they be causelesse and undeserved In 2. Pet. 3.21 What glory is it if when yee be buffeted for your faults yee take it patiently what great matter is it but if when you doe well and suffer for it then you beare it patiently this is acceptable to God It is true it is acceptable to God that wee suffer punishment patiently when wee have deserved it but when wee are patient and have not deserved it it is highly acceptable as the word imparts Fiftly and lastly Christ dyed not for his owne sinnes then here is Balme in Gilead comfort for wounded and distressed consciences that faint under the weight and burden of their sinnes It is true indeede if Christ had dyed for his owne sinnes then our estate had beene woefull and lamentable then hee had quit scores only with God for himselfe but we should still have remayned as deepely ingaged as ever and have beene cast into utter darkenesse and have beene reserved in chaynes till we had payd the utmost farthing but now Christ hath suffered for us Then as the Apostle inferres Rom. 8.34 Rom. 8.34 Who shall condemne Let Sathan the accuser of the brethren bring what objections hee will this one plea will answer all Christ dyed if he dyed then he hath appeased the wrath of God to us and payd the debt of the Law and the punishment of the Law and fulfilled obedience and given satisfaction to God Christ had no sinne of his owne therefore what hee suffered it was for our sinnes and transgressions This shall suffice to bee spoken of the negative part from this particular But that carries the force of a negation That Christ was affirmed to suffer for his owne sinne We judged him smitten of God and humbled But. The affirmative part followes to be handled But He was wounded for our transgresâ—ions Where I shall not neede to tell you that by being wounded in this place wee are not to understand onely nor principally as some Popish writers doe the bodily torments and tortures of Christ that hee as this day indured on the Crosse but withall and especially those secret agonies and conflicts of soule that he felt that were caused out of a deeper apprehension of the greatnesse of our sinnes that hee suffered for and the sense of the greatnesse of Gods wrath that hee then sustained which being so the conclusion from this affirmitive part is this that Christ Iesus suffered exâ—reame torments in his body and sad and amazing agonies in his soule for our sinnes and trangressions He was wounded for our transgressions c. For the proofe of it I neede not range far from the Text. In the fourth verse of this Chapter surely saith the Prophet hee hath borne our griefâ—s and sorrowes In the fifth vers hee was bruised for our iniquities the chastisement of our peace was on him by his stripes wee are healed In the sixth vers The Lord hath layd upon him the iniquitie of us all In the eighth vers For the transgression of my people was he stricken In vers 10. He made his soule an offering for sinne In the 12. vers he poured out his soule to death Wee see he was broken for our iniquities the chastisement of our peace was on him and this not onely in body but in soule too be poured out his soule to death he made his soule an offering for sinne If you aske the reason why I answer first It is a rule of the Schooles where the gift is free and undeserved without merit or desert on our part there the best if not the onely reason that can bee assigned of that gift is the free grace and love of the doner So this gift is freely from Christs love to us so saith the Apostle Eph. 5.2 Eph. 5.2 Let us love one a other as Christ hath loved us and given himselfe a ransome for us where hee shewes not only the manner how wee should love one another As Christ hath loved us but the motive how he loved us hee suffered for us he loved us and gave himselfe a ransome for us Secondly as it was the love of Christ to give himselfe so it was the love of God that gave Christ as Christ saith it of himselfe so hee speakes it likewise of his Father Ioh. 3.16 God so loved the world Joh. 3.16 that hee gave his only begotten Sonne c. Wee must not thinke that God then begins to love us when God is actually reconciled to us in his Sonne so some conceive but amisse if I be not deceived and mistaken for saith the Apostle Rom. 5.18 Rom. 5.18 Hee loved us when wee were enemies God loves us not only when wee are friends when wee are actually reconciled by the death of his Sonne but when wee were enemies S. Aug. Psal 113. So saith S. Austin upon Psal 110. God loves us when hee hates us hee loves us
A GLEANING IN GODS HARVEST FOVRE CHOYCE HANDFVLS The Gate to Happinesse Wounded Saviour Epicures Caution Generation of Seekers By the late Judicious Divine HENRY RAMSDEN sometime Preacher in London IUDO 8.2 Is not the gleaning of the grapes of Ephraim better then the vintage of Abiezer LONDON Printed for J. D. and R. M. and are to bee sold by Thomas Slater at the Swan in Duck-lane 1639. The Epistle to the Reader GOOD READER THe Author of these Sermons having served his time and being fallen asleepe before their time came to looke out and doe service in the world I conceived it might beare the construction of a peece of some light charitie to lead them out in their Orphan-like condition by the hand of a recommendatorie Epistle into the world Men for the most part desire in Bookes to know first what is said of them before they care to know what they say and sometimes an Author worthy of prime inspection for want of an Agent to make his worth his harbenger may lie as long neglected and unread as the poore Cripple at the poole of Bethsaida lay uncured for want of one to cast him into the water The subject indeed here principally discoursed and brought out of darknesse into light Christian mortification seemeth to disdaine all mediation and petitioning for it it being of so great weight and transcendent importance that it commands all hearts and eyes to looke up unto it and threatens with power and authoritie from on high even the greatest on earth that shall turne their backe and not their face upon it There are three things especially among others that will say well to make this rough and hidden way of Mortification smooth and plaine The first is the greatnesse of the Author and founder of that honourable order of Mortification and who was the glorious President of it himselfe Even the Lord Iesus Christ the apprehension and sense of such fellowship with us in our way cannot but devoure and drowne all sense and thought of what otherwise might be difficult and distastfull in it Among the Romans the Generall being slaine in the battell there was scarce any Souldier that regarded his life but rather chose to make an exchange of it for such a death wherein hee might beare his Generall company and if any did returne home alive in such a case there was a brand of ignominie set upon him ever after The truth is were not the consideration of sin and the madnesse of unbeliefe in the world at hand to qualifie the matter and give satisfaction it were the most astonishing wonder that ever the world saw that Iesus Christ being dead the whole world should not presently resolve to die with him The second is the greatnesse of the helpe or mighty arme of assistance that is ready to joyne with us in this great worke of mortification if our hearts bee once set upon it this is the Spirit of God and of Christ If you mortifie the deeds of the body by the spirit you shall live Rom. 8. This Spirit of God residing and dwelling in those that beleeve to whom hee is given is alway at hand ready yea desirous and longing to bee set on worke in their soule to be imployed in this honourable service against sin and all inordinate affections evill-concupiscence uncleannesse pride covetousness c. And being stirred up and set on to purpose it carries on his worke before him with an high hand making havock and desolation among the fleshly lusts and corruptions of the soule The greatest and most difficultest undertakings and such which the soule of man would otherwise abhorre and turne aside from altogether are yet digested and carried on with a sweetnes and pleasantnesse of hope when a man sees measure for strength for strength as much in his meanes as in his opposition as many with him as against him Now the Spirit of God within us is of more might then all the hills of the robbers as David speakes in another case hee is stronger than all their strong holds he is above all the high things and imaginations that lift up themselves to the highest within us against the knowledge of God Mortification can bee no other but a solid delight and spirituall recreation to him that duly and deeply considers what oddes and advantage hee hath of his enemie the flesh by the partaking and close standing of that blessed friend of his the Spirit The third and last is the exceeding greatnesse of the reward which the God of recompences as the Scripture termeth him hath sealed and settled by purpose and promise both Yea and Amen upon this worke of Mortification If wee be dead with Christ we beleeve that is wee easily beleeve or have ground sufficient to beleeve that wee shall live with him as the foundation of the ensuing discourse proclaimes aloud to the world whereby living with Christ is not meant of an everlasting being in his presence only though his presence alone be a Paradise of joy and blessedness in abundance but an admittance or taking up into an intire communion with him in all his glory or as himselfe is pleased with the expression Revel 3.21 a sitting downe with him upon his Throne Men for the most part can bee content that any man should chuse or appoint their worke for them if it might bee permitted to themselves to choose their wages and have good securitie for it Who would refuse with Sampson to encounter Lyons if they could be secured to eate honey out of their carkasses Who would not have cast in his lot with those three faithfull servants of GOD and have beene content to have taken part with them in that hotte service of the fierie furnace could they have beene satisfie for their safe comming off with their lives untouched and like advancement afterward in the Kingdome Low wages and slender recompences make even light worke heavie the only way to drowne the sowernesse or unpleasantnesse of any taske is to make it swimme in an Ocean of reward It is a principle in reason Finis dat amabilitatem mediis Good ends make hard wayes or meanes lovely and desireable If Mortification had as bitter and irreconcileable an opposition and repugnancie to nature as the grave it selfe yet the transcendent vastnesse of the reward that same farre more exceeding eternall weight of glory as Saint Paul had much adoe to bring out his notion of it in words without losse and leaving somewhat behinde 2 Corinth 4.17 dearely apprehended and beleeved mightily and effectuously considered is able fully to reconcile the disproportion I am loth to exceed the time and measure of an Epistle The nature necessitie and meanes of this great Master-peece of Mortification with some other things of Affinitie with them are well laid downe in the Sermons following Some straines I beleeve thou wilt meet withall that have beene strangers to thee heretofore and which will doe lively execution and quit themselves like the words of the
when the Sun approacheth if it doth not shoote forth and flourish then we say it is a dead tree I apply it thus looke what the Sunne is to the tree so is occasions to lusts he that doth not sin when occasions are offered and present themselves when a man hath occasion to satisfie his lusts if he doe it not this man is truly dead to sin Whereas such a man as eyther through age or want of opportunity and occasion is disabled from fulfilling his lusts but in the meane while he pleaseth himselfe to revolve them in his mind and to discourse of them with his tongue such a man is not dead to sinne if he had the same strength and occasion presented as before such a man would discover that sinne were alive in him as much as ever it was Secondly wee may know we are dead to sinne if all sinne be dead in us it is not sufficient that one lust seeme to be mortified and crucified in us unlesse all be mortified Wee know there is life in an Apple tree or a Peare tree if it produce but one Apple or Peare So we may know that sinne is alive in us if there be but one reigning domineiring sinne It is true I confesse in the best men sinne is so much alive in them that ever and anon it will be shooting forth some of these cursed fruits but yet as wee shall see in the third place the power of it is more infeebled I say where one sinne or lust rules and dominiers in a man that man is not dead to sinne as if an Apple tree bring forth but one apple wee conclude it is not dead Thirdly a dead man cannot performe the workes of a living man when wee performe not the workes and service of sinne then we are dead to sinne Everything hath power to bring forth fruite according to its owne nature Ioh. 8.39 Ioh. 8.39 If you were the children of Abraham you would bring forth the fruits of Abraham Now if a man bring forth ordinarily the fruits of sinne let him say what hee will sinne is alive in that man I grant that as I sayd before sinne will ever and anon bee sending forth bitter and cursed fruits but he that is ordinarily and commonly transported to the service of his owne lusts that man is not dead to sinne Shall a man say hee is a dead man that lives in pride that hee is a dead man that lives in swearing or uncleannesse c I say he that is ordinarily and habitually transported with pride with swearing and blasphemy with uncleannesse c. he that is ordinarily transported to the committing of any sinne that man is not dead to sinne Fourthly it is not sufficient to forbeare the practice of sinne but to abhorre and detest sin we know when we come by a putrified dead Corse we stop our noses to shew that we abhor the noysome smell and detest it If we doe not onely forbeare sin but loath and abhorre it it is a signe that sinne is dead it is a Carkasse we begin to abhorre it Fiftly by this Character wee shall know that sinne is dead if daily more and more wee see the power of sinne abated and infeebled in us we know dying men the nearer they draw to the grave the more weake are all the actions and functions of the soule So I say sinne shall never in this life be utterly dead but it hath its deadly blow and languisheth away Now then we may know we are dead to sinne if sinne more and more decay and the power of it bee more and more feeble if every day the inclinations and provocations to sinne are more weake Yet mistake not a man may deceive himselfe by this Character for oft times it comes to passe that sinne when it hath its mortall and deaths wound it rageth more then it did before Simile It fares with sinne as with a wild beast that hath received his deaths wound he rageth more then he did before So sinne and Sathan then labour to provoke and stirre up corruption in a man to rage more notwithstanding stay a while and you shall see the power of it more infeebled So I say a man must not judge himselfe by the present fit or rage of sinne to have no sparke of regeneration for that may bee occasioned by the deaths blow of sinne but looke if sinne bee enfeebled and the inclinations and lusts to sinne grow every day weaker then other and that is an argument that sinne is dead Sixtly we may know that wee are dead to sinne by this argument then a man is dead to sinne when he can willingly and patiently indure the Axe of the Gospel to be laid to the roote of his sinne when he can patiently submit himselfe to have his sinne wounded and to have it executed by the sword of the Spirit I say patiently to indure the reproofe of his sinne especially when the reproofe is layd against the sinne that most prevailes against him the sinne that a man loves dearest patiently to indure the reproofe of that sinne is an argument that that man is mortified and dead to sinne Let a man say what he will hee that stormes and grudges and grumbles and chafes when his sinne is met with in the Ministery of the word that man is unmortified at the least so farre as he chafes and frets so farre hee is unmortified Hee that is mortified to sinne hee that is growne to a loathing and detestation of his sinne he rejoyceth when the Ministery meets wiâ—h his sinne Oh saith such a one that my sinne might bee met with to day I stand in termes of hostilitie with it I would have it put to death Oh! that it might have one blow to day by the Sword of the Spirit such a man as will not indure the reproofe of his sinne hee is unmortified at least so farre as he is impatient of reproofe Yet mistake not a man may bee more impatient for some sinnes than for others for though in a gracious man all sinne bee mortified yet some sinnes be more rooted and radicated As wee say in Philosophie there are some parts that live first and die last as the heart As it is in the body of it is in the state of nature in the body of sinne there are some sinnes in which life is more radicated and one sinne may have more life when others are mortified one may have more strength then others and life in it and yet the mortification be true yet generally such men as are impatient at the reproofe of their lusts especially that lust that dominiers that man is unmodified he that is a mortified man that sinne is dead in he will suffer reproofe patiently Now I come to the third thing I propoposed to shew the meanes whereby wee may come to be dead with Christ for if wee cannot come to live with Christ but wee must first die with Christ then it mainely concernes us
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
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
overcharged For surfeiting they thinke it sometimes lawfull to give liberty and reynes to bee overcharged with it As at Christmas the time of the comming of Christ as if they could not celebrate the comming of Christ in the flesh except themselues become fleshly And at the beginning of Lent as if they intended to revenge themselves on God before hand and since he will needs have them fast they will get in his booke as farre as they can by surfeiting And so on the holidayes as if by celebrating of holy dayes they must needs become unholy And so in some times people thinke it not onely unlawfull but that they are bound to be drunke as at Nuptialls or at the Coronation of a King they thinke it a point of duty to bee drunke that day and they that are not drunke then as they sayd to Pilate hee is not Cesars friend And so at the meeting of friends as if they could not meet friendly and courteously except they bee enemies to themselves or as if they could not expresse humanitie unlesse by drunkennesse they overwhelme and loose it And so at the meeting of strangers men thinke it lawfull to be drunke it is the manner of some to doe so as if the way to entertaine stangers were to become strangers to themselves And so for the third the cares of this life some men are so farre from thinking of and using this caution alway that they thinke they may sometimes suffer their hearts to be overcharged with the cares of this life As when they are married and have a charge of Children As if the same God that cared for them single would not care for them when they are married and as if the same providence that extends to Sparrowes did not extend to Children those that are made after the similitude and Image of God Such men should remember what Christ saith here they should take heede least at any time their hearts be overcharged As there is no place so there is no time that can dispence with these sins to make it lawfull to have our hearts overcharged with surfeiting and drunkennesse and the cares of this life Well saith David Psal 93. holinesse becommeth thy house forever Psal 9â— ult Holinesse never weares out of fashion If holinesse become Gods house for ever then unholinesse surfeiting and drunkennesse and the cares of this life they never become Gods house And if they become not Gods house then they become not Gods Temple his Chappell as wee are 1 Corinth 6. saith the Apostle 1 Cor. 4 Know yee not that you are the Temples of the holy Ghost Let us then bee advised to take heed as Christ saith here lest our hearts hee over charged with surfeiting or drunkennesse or the cares of this life Take heed lest at any time we defile and polute the Temple of God with these sinnes Remember as in all vertues so in this the crowne is vig lancie constancie and continuance we must not only watch but we must watch continually Wee must not not only take heed lest at some times but lest at any time our hearts bee â—vercharged with surfeiting and drunkennesse and the cares of this life Let us remember wee deale with such an enemie as will give us no truce nor rest such a oâ—e as with whom w e can never have peace or truce that daily layes waite to subvert us that layes snares in our meate and drinke and the things of this lâ—fe Indeed as Saint Chrysostome saith well S. Chrysost the whole world is but one snare Now if Sathan use this care conâ—inually to subvert us shall wee no bee as continual1 in our care not to bee subverted Shall he bee more diligent to worke our ruine then wee shall bee to worke our safetie and salvation As wee see those that are besieged when a Towne or Citie is besieged with enemies they doe not slacke their guard a moment because they feare that at that time the enemie may come on them and surprize them yet notwithstanding sometime they may slacke their guard and not have harme because the enemy may not know it But it is not so with our spirituall enemies wee are surrounded with spirituall enemies that not only watch all opportunities and take all advantages but they know when wee give them advantage when wee are secure and retchlesse and they take it Therefore it concernes us to looke lest at any time our hearts be overcharged Let us not plead difficultie and say it is a thing hard to stand upon our guard wee cannot enjoy our selves If the thing bee difficult yet looke to the end it is profitable lay the benefit we shall enjoy by this care in the other end and that will make the care light As in a paire of ballance Simile if a a manlay weight in the one scale and none in the other it will sinke but if he lay a weight answerable in the other scale the first will bee light a man may lift it easily So let us lay this continuall care and caution in the one ballance and the benefit that wee have by it in the other ballance and wee shall never grudge at our care Let us thinke with our selves while this care lasts we are free from all other care and who would not care for a while upon condition to be eternally secured after I have done with the third point 2 how long we must take heed in these words Lest at any time Now I proceed to the fourth part that is of what wee are to take heed And that is first generall Lest your hearts be over-charged Observat Drunkenness and covetousnesse c. overcharge the heart It seemes then It is the Propertie of these sinnes surfeiting and drunkennesse and the cares of this life to overcharge the heart That is the point Take heed saith our Saviour lest at any time your hearts bee overcharged It implies that it is the propertie of these sinnes here mentioned to overcharge the heart Looke what a milstone or a talent of lead is to the body the same are these sinnes to the soule which is meant by the heart as S. Peter saith the hidden man of the heart that is the hidden man of the soule they over-presse and burden the soule so much the Word here used implies and imports in the Originall Take heed to your selves lest your hearts bee overcharged The Word comming from Balâ—s that signifies no ordinarie portable burden but a grievous oppressing burden as the Etimologists have it such as cannot belifted but with an extraordinarie strength with a Giants arme such are these sinnes to the soule they are no ordinary portable but grievous oppressing burdens Now the grievousnesse of this burden appeares by these two things First these sinnes are such a burden to the soule as presse the soule as presse the soule from heaven to earth Secondly they are such a burden as except they bee disburdened except we acquit our selves