the likenesse of the one they shall be also in the likenesse of the other They shall be engrafted in the likenesse of his Resurrection that is they shall be made partakers of a Resurrection which carries with it a resemblance Instar ejus resurgent H. Grotius ad Text. a likenesse of his Resurrection Quest But what Resurrection is this Here is the first and main Question A twofold Resurrection Corporall Spirituall Ans For answer whereunto we may take notice of a two-fold Resurrection spoken of in Scripture a corporall a spirituall Resurrection the one of the Body the other of the Soul The later of these is the first Resurrection so called as it is commonly taken by Saint John Revel 20.6 where he pronounceth them blessed who have their part in the first Resurrection True indeed the Resurrection there spoken of is properly a generall Resurrection of whole Churches and Nations like that of the restoring of the people of the Jews which was represented unto the Prophet Ezekiel by the resurrection of those dry bones Ezek. 37. And is called by the Apostle Life from the dead Rom 11.15 Such a Resurrection shall there be of the Church after the thousand years a set time determined and appointed by God it shall be raised up from a low estate to a flourishing condition chiefly in regard of spirituall Priviledges This is the first Resurrection saith the verse fore-going But to have part in this first Resurrection is not barely to live in those times to be eye-witnesses of that Church-state but to share in it to feel the power and efficacy of those means those Ordinances which shall then be plentifully afforded and powerfully dispensed in the quickning of them spiritually in raising them up from the death of sin to the life of grace This is a Resurrection the first Resurrection the Resurrection of the soul The other the second Resurrection the Resurrection of the body of which the Apostle discourseth in that 1 Cor. 1â— and frequently elsewhere Quest Now which of these shall we conceive the Apostle to aim at here in the Text And which of these is it that carries such a Resemblance of the Resurrection of Jesus Christ Ans To this it is variously answered The Text by some understood of the former Amongst expositours some are for the one others for the other Chrysostome Origen Tertullian with divers other after them understand it of the former the second Resurrection And they contend it must be so understood How else saith the Apostle here We shall be also of his Resurrection speaking not in the present but in the future tense not sumus but erimus not we are but we shall be Now say they as for that first Resurrection that is past already with believers In this sense Hymenaeus and Philetus and their followers were not mistaken when they held that the Resurrection was past already 2 Tim. 2.18 True it is so being understood onely of the first Resurrection the Resurrection of the soul that is past in a regenerate person in whom the work of Sanctification is begun he is already raised from death to life But there is a second Resurrection a Resurrection of the body which they heretically denyed and that is to come And of that say they speaketh the Apostle here in the Text If we have been planted together in the likenesse of his death we shall be also of his Resurrection By others of the later 2. Others and that the greatest part understand it rather of the former of these the first Resurrection the Resurrection of the soul when it is raised from the death of sin to the life of righteousnesse Of this speaks the Apostle in the verse fore-going That like as Christ was raised from the dead by the glory of the Father even so we also should walk in newnesse of life And of this Resurrection it is say they that here he speaketh the first Resurrection Object But how then saith he We shall be Why the Apostle here useth the future tense speaking of believers We shall be planted in the likenesse of his Resurrection What are they not so already Upon their believing on Christ they are engrafted with him in the likenesse of both these both of his Death and Resurrection Being regenerated they have both the parts of Sanctification wrought in them not onely Mortification but also Vivification As they are dead to sin so they are quickned and raised to a new life The first Reâ—â—rection im 〈◊〉 〈◊〉 Ans To this Beza returns answer True they are so but they are so but in part The work is but imperfect in them As they are but in part dead so they are but in part raised to newnesse of life Such a mutuall both Relation and Proportion there is betwixt these two this death and this life this death of sin this life of grace Where the one is the other is But as the one is imperfect so is the other And so as the one increaseth so doth the other And hereupon saith he the Apostle chooseth rather to speak in the future then in the present tense rather we shall be then we are or have been because as we are not yet quite dead unto sin there being still some remainders of corruption left in the soul so neither are we wholly raised from the dead to a new life Only the work is begun daily increasing more and more untill it shall come to full perfection in heaven And therefore saith the Apostle We shall be also in the likenesse of his Resurrection Quest Now which of these wayes shall we take Which of these Expositions shall we pitch upon Ans Truth is Both may here be understood though principally the later Each carries a fair aspect with it And for my own part I see no inconvenience in taking them in both Onely I must acknowledge the later of them I look upon as most properly and principally intended and aimed at by the Apostle yet so as not excluding the former In such a joynt sense that phrase of the Apostles is expounded Phil. 3.10 where he maketh it his wish that he might know the power of Christ's Resurrection that is that he might by experience find the same power put forth in him which raised Christ from the dead working in him a double Resurrection first raising him from the death of sin to the life of grace here and then from the death of nature to the life of glory hereafter And in a like joynt sense are we to understand the same Apostle in the 8th verse of this Rom. 6. If now we be dead with Christ we believe that we shall also live with him Live with him viz. in the life of grace on earth and glory in heaven Both which make up one and the same life onely differing in degree whence it is that they are both comprehended under that one word of Glorification Rom. 8.30 Whom he justified them also he
glorified Glorifieth here in this life in Sanctification begun in the life to come in Sanctification perfect Grace is Glory inchoated Glory is Grace consummated And thus not unfitly may we understand the language of the Text as intending this twofold Resurrection the first Resurrection whereof Christians in measure already are and shall be made partakers in this life the second Resurrection whereof they shall be made partakers in the life to come And of each of these we shall find it true which the Apostle here insinuates in the Text that they carry with them a Resemblance of the Resurrection of Jesus Christ Each carrying a Resemblance of Christ's Resurrection Each of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Representation of his Resurrection The truth hereof I shall shew you by comparing the one with the other And this I shall do severally beginning first with the first 1. The first Resurrection 1. The spiritual Resurrection carrieth a resemblance the raising up of the soul from the death of sin to the life of righteousnesse this is a work which carrieth with it a resemblance of the Resurrection of Jesus Christ A resemblance of a Resurrection and of his Resurrection Of a Resurrection in generall of his Resurrection in particular Touch upon each distinctly 1. In the generall 1. In generall of a corporall Resurrection This spirituall Resurrection carrieth with it a resemblance of a corporall Resurrection It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And hence it is that we find it so familiarly set forth under this expression If you be risen with Christ Col. 3 1. He hath raised us up together Ephes 2.6 Bring them together we shall find the one answering to the other See it in five or six particulars 1. They are alike in the Order of the work 1. Resemb In the Order of the work Resurrection presupposeth a Death going before it A man must first die before he can be capable of a Resurrection Herein lieth the difference betwixt Resurrection and Resuscitation the raising a man from his bed and from his grave In the one he is raised onely from sleep in the other from death This is peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resurrection Which word however it may be sometimes used for any kind of raising again As Luke 2.34 it is opposed to falling Behold this Child meaning Jesus is set for the falling and rising again of many in Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet most commonly in Scripture phrase it imports a raising from the dead And such is this spirituall Resurrection It is such a Resurrection as presupposeth a Death So much the Text giveth us clearly to understand If we have been engrafted in the likenesse of his death we shall be also in the likenesse of his resurrection Such was the Resurrection of Christ He first died before he rose again And such is the Resurrection of the Christian a resurrection which in order followeeh a death The Christian must first die to sin before he can be raised up to this new life this life of Righteousnesse This is the order which the Spirit of God in Scripture every where prescribeth and layeth down Psal 34.14 Depart from evill and do good Isai 1.16 17. Cease to do evill learn to do well 1 Pet. 3.11 If any man will love life and see good dayes let him eschew evill and do good As in naturall works Privation goeth before Generation so in this spirituall work Privation must go before Regeneration A thing must put off its old form and cease to be what it was before it can put on another form and become what it was not Thus must a Christian first put off the old man before he can put on the new Ephes 4.22 24. He must cease to live the life of sin before he can live the life of grace True in time these two go together but in order the one goeth before the other as Death doth before Resurrection A man is not capable of a corporall Resurrection untill he be dead There must first be a separation of the soul from the body And so must it be here Before man can be made partaker of this spirituall Resurrection he must die to sin There must be a separation of his soul from the body of sin otherwise he can never live unto God Mortification in order goeth before Vivification Applic. Some convinced to be strangers to this Resurrection Which by the way may convince many to be as yet strangers unto this blessed life However happily they may perform many duties and services unto God yet they do not live unto God How should they they never yet knew what it was to die to die unto sin Their souls are not yet separated from the body of sin they are not turned from and against all sin Some sins there are which their soules do yet cleave unto are wedded to they like them love them and live in them Against such the evidence is too clear they are strangers unto this Resurrection which in order followeth after death Here is a first resemblance 2. 2. Resemb In the Nature of the work This spirituall resembles a corporall Resurrection as in the Order so in the Nature of the work What is the Resurrection of the body but a motion from death to life a raising of a dead body from the grave of the earth to a new life and that by the return of the soul unto it which was for a time separated from it inabling it to exercise the operations of a naturall life And such is the spirituall Resurrection a motion from death to life from the death of sin to the life of righteousnesse caused by the return of the Spirit of God unto the soul inabling it to exercise the operations of a spirituall life Mark it Such is this spirituall Resurrection Spirituall Resurrection what The quickning and raising up of a dead soul Such are all men by nature dead men The hour cometh and now is when the dead shall hear the voice of the Son of God c. John 5.25 The dead men dead while they live living corporally but dead spiritually Dead in trespasses and sins as Paul hath it Ephes 2.1 having no more power to do any work of the spirituall life then a dead man of the naturall And as dead so buried Their souls daily as it were putrifying and rotting in the grave of sinfull corruption Such is the state of all men in their naturall condition before the grace of God meet with them Now this grace meeting with them it quickens and raiseth them Even when we were dead in sins he hath quickned us together with Christ and raised us up together Ephes 2.5 6. Thus in the work of Regeneration there is a new life put into the soul And that by the return of the Spirit of God into it At the first Creation of man man himself being made after the Image of
suppose it be directed to others men dead in trespasses and sins Such exhortations not uselesse to others yet such Exhortations are not uselesse unto them In as much as through those channels God is pleased to convey his grace and spirit wherby he enables them to do what hee requireth from them Thus in raising Jairus his daughter from the death-Bed our Saviour cals to her Talitha Cumi Damosell arise Mark 5.41 And in raising Lazarus from the grave he cries unto him Lazarus come forth Joh. 11.43 not that either the one or the other had power of themselves to do what was commanded but there was a power went forth together with the word like that which went forth with that Creating word at the first God said Let there be light and there was light Gen. 1. There was a power went forth with the word giving a being to that which was not Thus doth God cal things which are not as if they were Rom. 4.17 By his word making things to be what they were not And thus doth be call upon dead souls to awake and arise by and through his word conveying that spirit and power unto his Elect wherby they are inabled to do what of themselves they cannot The first Resurrection is a work of no lesse power no lesse difficulty then the second 5. To these adde in the fifth place Resemb 5. This spirituall resembles the corporall Resurrection in the Indisposition of the Subject In the indisposition of the Subject A dead Corps lying in the grave it hath no disposition no aptitude no inclination to rise again As it cannot raise it selfe so neither can it do any thing in a way of tendency towards its own resurrection It can no wayes fit or prepare it self for it Nay it cannot so much as will or desire it Even such an indisposition is there in a dead soul to this first Resurrection A soul dead in sin as it cannot raise it selfe to the life of grace so neither can it do any thing which tendeth that way Such an Impotency is there in man since the fall All are now by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without power When we were yet without strength Christ died for us Rom. 5.6 Not able to contribute ought towards this blessed change Not able to do any thing by way of preparation to fit themselves for the receiving of the grace of God no nor yet so much as will and desire it when the grace of God first meeteth with man it findeth him a meer patient like a dead body lying in the grave having only a passive capacity rendring him a subject capable of receiving the impressions of grace and so of having a new life put into him Man hath not only an outward but an inward Impediment to this Resurrection So indisposed is man naturally to the work of God's grace not only having an outward Impediment as Papists and Arminians would have it like a Prisoner as some of them frame the similitude who having fetters upon his legs cannot walk but yet he hath an inward power in himselfe so to do if that outward impediment were removed Not onely so but man hath also an inward impediment Being like a dead carkass lying in the grave which though all the grave-clothes be taken from it yet it cannot move nor stir untill a new life be put into it Until God doth breathe the breath of a new life into the soul the man is whole indisposed unto this blessed change I might go a step further Man not only indisposed but averse to this Resurrection and shew you how he is not onely indisposed to this life but averse to it In which respect the first Resurrection goeth beyond the second The second Resurrection meeteth with a Body which though of it selfe it be indisposed to live again yet it maketh no resistance no opposition against its own resurrection But in the first Resurrection when God cometh to raise up a dead soul from the grave of sin he findeth it not only indisposed but opposite to it making resistance against the work of his grace Ye stiffe-necked and uncircumcised in heart and ears ye do alwayes resist the Holy Ghost As your fathers did so do ye saith Saint Stephen to the Jewes Acts 7.51 To these I might yet add one more 6. This spirituall resembles the corporall Resurrection in the efficient causes of it Resemb 6. The Efficient Causes of it and that both Principall and Ministeriall and Instrumentall In the second Resurrection the Resurrection of the body the Principall Efficient is God himselfe the Ministeriall the Angels the Instrumentall the sound of a Trumpet You have them all together 1 Thes 4.16 The Lord himselfe shall descend from heaven with a shout with the voice of an Archangel and with the Trumpet of God and the dead in Christ shall arise Now see a resemblance of all these in the first Resurrection The same Principall Efficient God God quickneth the dead Rom. 4.17 as dead bodies so dead souls The like Ministeriall and Instrumentall Cause Herein God maketh use of his Angels Revel 2. 3. and of his Trumpet His Angels the Angels of the Churches the Ministers of the Gospell whom he now sendeth forth to gather together his Elect from the four winds from one end of Heaven to the other Mat. 24.31 His Trumpet is his word in the mouth of his Ministers A spirituall Trumpet shadowed out by those silver Trumpets under the Law by the sounding whereof the Priests called the people to the publick Assemblies on earth Numb 10.2 Thus do the Ministers of the Gospel by lifting up their voice like a Trumpet as it is given in charge to the Prophet Isaiah Isai 58.1 by preaching and publishing the Gospell they call men to the Kingdom of God Hereby awakening and raising them up The hour is coming and now is saith our Saviour when the dead shall hear the voice of the Son of God and they which hear it shall live John 5.25 Men dead in sin hear the voice of Christ in the Ministery of his Word and thereby the Spirit concurring with the Ordinance and giving efficacy to it they are quickned and raised up to a new spirituall and heavenly life Even as dead bodies shall be at the last day raised from their graves by the voice of an Arch-angel and sound of a Trumpet Thus then you see this Generall made out How that the first resurrection the resurrection of the soul from the death of sin to the life of righteousnesse carries with it the resemblance of a Resurrection resembling it in the Order in the Nature in the Integrity in the Difficulty of the work in the Indisposition of the Subject in the Efficient Causes of it both Principall Ministeriall and Instrumentall Now come we in the second place to see how it resembleth the Resurrection of Christ 2. The spirituall Resurrection resembles the Resurrection of Christ So it doth
this his imbracing Christ in the armes of his faith 1. Sustentation and Support Resemb 3. 1. Sustentation This benefit hath the Ivie from the Oake Though weak in it self not able to stand alone yet being joyned to the Oake now it stands sure bids defiance to all stormes and tempests As long as the Oak standeth that cannot fall The like benefit hath the christian from his Christ Though weak in himself not able to stand by himself not able to resist the least blast of Tentation yet being united unto Christ he is now supported in all estates borne up in all Conditions made able both to do and to suffer I am able to do all things saith this Apostle but how Through Christ that strengthneth mee Phil. 4 13. Here was Pauls strength not in himselfe but in Christ So much some conceive that Enigmaticall expression of his to import 2 Corinthians 12.10 When I am weak then am I strong When weak in himselfe then strong in Christ He it was that strengthned him The Lord stood by me and strengthned me so he tels Timothy 2 Tim. 4.17 And the like will he do to every soul that cleaveth to him and rests upon him Applic. Applic. Which speaks abundant consolation to all selfe-despairing souls Consolation to self-despairing souls which are made apprehensive of their own impotency their own inability to stand of themselves Let them know that being made one with Jesus Christ he is able to support them to make them stand As the Apostle saith of the weak brother Rom. 14.4 He shall be holden up or established for God is able to make him stand So say I of and to the weak Christian who despairing of his own strength relyeth wholly upon Jesus Christ he shall be holden up for Christ is able to make him stand Of all plants none weaker then the Ivie yet being joyned to the Oak none stand surer The Christian is weak in himselfe of himselfe subject every day to fall from the grace of God but being once united unto Christ Rom. 5.2 he standeth sure An Arminian Cavill refuted Object True may the Arminian say so long as that union continues he doth so But what if that be dissolved So long as the Ivie holdeth close to the Oak it is sure but what if it be separated severed from it Ans To this let the Apostle himselfe return the answer Rom. 8.38 39. I am perswaded that neither life nor death c. shall be able to separate us from the love of God in Jesus Christ our Lord. No separation of the Believer from Christ Death it selfe which maketh a separation betwixt the soule and the body yet cannot make a separation betwixt Christ and the believer If the Ivie may be plucked and parted from the Oake there I leave the Similitude Sure I am the believer cannot be separated from Christ and consequently not fall away finally or totally from the grace of God And therefore how weak so ever in our selves yet be we strong in the Lord. So the Apostle expresseth it Ephes 6.10 Finally my brethren be strong in the Lord and in the power of his might The Ivie is weak but the Oak is strong We are weak but Christ is strong El Gibbor the Mighty God Isai 9.7 Be we strong in the power of his might so shall his might be our might 2 Cor. 12.9 His power shall be made perfect in our weaknesse supporting sustaining strengthening us 2. And as supporting so nourishing 4. Resemb 2. Nutrition There is the fourth Resemblance The Ivie clasping about the Oak it receiveth nourishment from it which it sucketh and draweth from it after a secret and hidden manner And the like benefit doth Christ afford unto the believer The believer being united unto Christ he now liveth upon him as the Ivie upon the Oak The life which I now live in the flesh saith the Apostle I live by the faith of the Son of God Gal. 2.20 From him the believer by the power of his faith an attractive grace sucketh and draweth a spirituall vertue after an hidden manner Even as that poor woman in the Gospel by the touch of her finger or rather her faith drew from him a sanative vertue for the cure of her bodily infirmitie So doth the believer by the like touch of faith draw from him a nutritive vertue for the nourishing up of his soul unto eternall life Of which vertue all true believers are in their measure made partakers Being made one with Christ they live upon him His flesh is to them meat indeed and his blood is drink indeed John 6.55 He giveth unto them that water of life John 4.14 which whosoever drinketh shal never thirst any more viz. Siti totalis Indigentiae with a thrift of totall indigencie such a thirst as ariseth from a totall privation of God's grace thus is nourishment conveyed from Christ unto all true believers But of this I shall have occasion to insist more largely and fully when I come to handle the other similitude of Ingrafting where it will fall in more properly and naturally 5. Resemb 5. To this I might add in the fifth place that which followeth from the two former put together Living and dying with Christ viz. that which the Apostle himselfe here specifieth and instanceth in The Ivie being supported and nourished by the Oak now it liveth and dieth with it Thus the believer that is united unto Jesus Christ he partaketh with him both in his death and life In his death dying in him in regard of the merit of his death which redoundeth unto the believer no lesse then if he himselfe had died dying with him dying unto sin as he died for sin and that by a vertue issuing from his death In his life quickned and raised up by him and with him quickned from the death of sin raised from the grave of sin to a new spirituall and heavenly life the life of grace here and glory hereafter But both these I shall have occasion to deal with more fully in opening the Sequell of the Text to which place I shall refer them Thus you see the former of these Allegories in measure made out Come we to the later which my eye is principally upon as conceiving it here more properly intended by the Apostle Believers are planted together with Christ by way of Insition not only Complantati Similit 2. Believers planted with Christ by way of Insition but Implantati not only planted together with him but in him Even as the graft and the stock are planted together so is Christ and the believer they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Insititii as Erasmus renders it Grafted with him Grafted with him as the former Translation hath it A Metaphor which this Apostle seemeth to be much delighted in and taken with In that 11th Chap. to the Romans we may see him prosecuting it at large where speaking of the bringing in
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
far from mortifying of them When men shall leave sin being enforced so to do through the sense of some present inconvenience or through the clamorousnesse of an accusing conscience or meerly through fear of punishment temporall or eternall this is but a counterfeit Mortification True Mortification must be a voluntary action not Involuntary nor yet Mixt. I call that a mixt action which is partly voluntary and partly involuntary As in that fore-named instance of the Seaman casting his goods over-board Mortification altogether voluntary which he doth partly with his will and partly against it This must be altogether voluntary Not but that there may be some reluctancy betwixt the flesh and spirit about this work Such a reluctancy we find in the humane nature of Christ about his naturall death When he saw that bitter cup coming towards him he passionately deprecates it in that thrice repeated Petition Father if it be possible let this cup passe from me Mat. 26.39 yet was his death a true voluntary death So in the Christian's death unto sin there may be a reluctancy betwixt the flesh and the spirit Notwithstanding some reluctancy in the flesh and yet the action a voluntary action An action is said to be voluntary or involuntary according to the superiour faculties of the soul not the inferiour If the reasonable part be consenting the action may be called voluntary though there be some reluctancy in the sensitive appetite Thus in the Christian in whom there is nature and grace flesh and spirit an unregenerate and a regenerate part if the superiour and better part be willing and that will not a velleitas but a volitio not a wishing but a willing an advised deliberate will with full consent of the inward man now though there be some reluctancy in the flesh in the unregenerate part yet may this be said a true voluntary act And is our Mortification such Can we say with the blessed Apostle Rom. 7. ult that However with our flesh we serve the law of sin yet with our mind we serve the Law of God Delighting in it after the inward man ver 22. So that we are dead to sin according to the inward man the regenerate part If so now though we find a Law in our members rebelling against the Law of our minds yet be not discouraged this in God's acceptation shall go for true Mortification a true death unto sin In as much as it carrieth with it this resemblance of the death of Christ which was a voluntary death Thirdly 3. Resemb A violent Death The Death of Christ was a violent death though voluntary yet violent Violent because not naturall He did not die alone but was put to death So saith Saint Peter 1 Pet. 3.18 He was put to death in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In course of nature Christ might have lived many a year upon the earth when he was crucified being then but about the three and thirtieth year of his age His death was a violent death He was brought as a lamb to the slaughter Isai 53.7 The materiall Temple did not fall down alone it was pulled down And so was the mysticall Temple of Christ's Body Destroy this Body John 2.19 And herein again was his death a true pattern of the Christian's Mortification his dying unto sin which is both voluntary and violent Voluntary in respect of the Person but violent in respect of the Sin Not when sin dieth alone but when it is put to death and that whilest it might yet live longer It is nothing to die to sin when sin dieth to us in us Herein lieth as I may say the life of this death herein is the truth of Mortification when a man as it were layeth violent hands upon his sins cutteth them off being yet in their flower strength vigour not when they die for age When he pulleth up these weeds not when they wither of themselves So much is insinuated in these fore-named expressions of mortifying of crucifying the flesh the body of sin c each importing a violent death Such is the death of sin in the Christian a violent death Another touchstone for Mortification Applic. And is it so Here then we have another touch-stone whereby we may discover a great deal of false and counterfeit mortification in the world Many have left their sins who have not mortified them No if their sins be dead they died a naturall death they died alone As for them they were so far from offering violence to their lusts from putting them to death that they would willingly have saved their lives if it had lyen in their power And being dead they follow them to their graves as they do their dear friends mourning and lamenting over them that they must part Thus doth the aged Adulterer part with his inordinate lust Rom. 4.19 being now gray-headed and his body dead as it is said of Abraham's he leaveth the tricks of his youth as he counts and calls them But no thanks to him they have left him His sin dieth according to the course of nature dieth for age And thus a man that was intemperate in his youth which yet is not ordinary sometimes he becometh sober and abstemious in his age But what is the cause of it why the reason inducing him to it is no other then that which old Barzillai gave unto David why he was not willing to follow the Court 2 Sam. 19.34 He was now grown old so as he could not discern betwixt good and evill he had no taste in that he eat or in that he drunk Upon the like ground the aged sinner leaveth his intemperance Time having snowed upon his head and plowed upon his forehead he cannot now find that sweetnesse that delight in his sin which formerly he did And upon this account they two part Sin dying to him not he to his sin Now here give me leave Applied to aged sinners I beseech you to make bold with every hoary head every wrinckled face that heareth me that looketh upon me this day and put you upon the triall a little whether you be truely dead to sin or no. It may be your sins the sins of your youth and you are parted but let me ask you the question Vpon what terms did ye part Whether did you forsake them or they you Which is it that standeth chargeable with this desertion Which was it that gave the bill of divorce to the other you to your lusts or your lusts to you Your sins are dead but what death died they A naturall or a violent death If the former that is no true Mortification For all this you may yet be alive to your sins though they be dead to you Hence is it that late repentance in an aged sinner is alwayes looked upon as suspicious and seldome found to be true because that sins then die alone without any violence offered to them Enquire how our sins died whether a
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
They that are Christs have crucified the flesh Now crucifying as I shewed you is a painfull death Elsewhere we finde it compared to a Plucking out the right eye a Cutting off the right hand Matth. 29.30 Such is the mortifying of the members of the Body of sin inordinate lusts some of which may be as near and dear to a man as his right eye or hand A painfull work Thus doth this death unto sin carry with it a likenesse to the death of Christ Attended with Agonies it is attended with agonies and soul-conflicts Agonies before conversion and after Before it Before Conversion Ordinarily this work is not wrought without some compunction of spirit some pricking of the heart so were the Jews affected at the hearing of Peter's Sermon Acts 2.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were pricked at their hearts They were inwardly touched and deeply affected with the apprehension of the hainousnesse of that sin of theirs in crucifying the Lord of life and of the wrath of God hanging over their heads for it In like manner the Jaylor in that known place Acts 16.30 What an agonie do we there find him in when he came trembling and fell down at the Apostles feet crying out Sirs what shall I do to be saved Such agonies the beginning of Conversion is ordinarily attended with True indeed it must be acknowledged Which are not alike in all that these Agonies are not alike in all whether for degree and measure or continuance of them yet in an ordinary way true and sound conversion is not without some of them As in the naturall birth so in this new birth all have not the like pains and throws yet none but are in some degree sensible of some of them some soul-conflicts some remorse of conscience for sin whereby the heart is pricked nay rent and broken So it is in true Repentance Rent your hearts and not your garments Joel 2.13 A broken and a contrite heart O God thou wilt not despise Psal 51.17 viz. a heart broken and rent with a kindly apprehension of sin and of Gods just displeasure against it such agonies is the soul subject to in the beginning of Conversion And the like afterwards As in the naturall Agonies after Conversion so in this new birth there are after-pains after-throws The Christian though the main work be done though he be delivered of sin in respect of the guilt and reigning power of it yet he hath still some remainders of sinfull corruption left in him which draw many a groane many a sigh from his heart Wee also which have the first fruits of the Spirit saith the Apostle Rom. 8.23 even wee our selves groan within our selves waiting for the adoption c. We we beleevers which have the first fruits of the Spirit the first degree of Regeneration conferred upon us here as a pledg and assurance of the full crop of perfect Glorification hereafter even wee our selves groane within our selves That which the frame of heaven and earth do by a kind of secret sympathy and instinct we do out of a certain knowledge and well grounded judgement sighing and groaning under the burden of sin which lieth upon us earnestly desiring a full and finall deliverance with a fruition of that glorious inheritance which is entailed upon us in and by our Adoption Such are the groans of mortified Saints Saints dying unto sin like the groans of dying men whose souls being weary of their bodies earnestly desire a dissolution Thus do God's Saints groan within themselves or rather his Spirit within them earnestly desiring to be freed from the body of sin O wretched man that I am saith the Apostle who shall deliver me from the body of this death Rom. 7.24 Thus doth he crie out being wearied by continuall conflicts with the remainders of sinfull corruption that body of sin Rom. 6.6 as he calleth it ver 6. of the Chapter foregoing This he there calleth the body of death Corpus mortis i.e. Corpus mortiferum because it was as a death to him to be so infested with it like a living man tied to a dead threatning him with spirituall and eternall death And therefore he earnestly desireth to be freed from it accounting himselfe a wretched and unhappy man so long as he was in any degree so molested by it Thus doth this death unto sin carry with it a conformity to the death of Jesus Christ being as his was a dolorous and painfull death Applic. Which may serve us yet as another touch-stone to discover a great deal of counterfeit Mortification by Counterfeit Mortification discovered Many think they are dead unto sin who are in truth nothinglesse It may be sin is asleep in them It may be it is dead to them but they are not dead to it So much appeareth in that there were no pangs in this death It is a difference betwixt death and sleep There are pangs in the one not so in the other And the like difference there is betwixt a naturall and a violent death In the former when a man dieth according to the course of nature the light of life going out like a lamp when the oile is spent there is no great pain As David speaking of wicked men who sometimes live in pleasure and die with ease he saith they have no bands in their death Psal 73.4 But violent Deaths they have their bands and their pangs And so hath this spirituall death this death unto sin being as I showed you in the last resemblance a violent death it will not be without some pangs or other Sin hath a strong heart and so there will be pangs in this death Examine what Agonies we have felt for or about sin I beseech you bring it home to your selves you that suppose your selves to be thus dead unto sin Examine your own hearts what pangs were there in this death what agonies what soul-conflicts have you at any time felt what compunction of heart what affliction of spirit have you suffered for sin And that not only for the guilt of it That may and often is to be found in a Reprobate we see it in Judas When he had betrayed his Lord and Master what a compunction of spirit did the apprehension of the guilt of that sin work in him But for the power of it This it was that troubled Paul to find the body of sin so vigorous and active in him to find such a law in his members rebelling against the law of his mind and bringing him into captivity to the law of sin Rom. 7 23. And this it is that troubles the Christian Though the guilt of sin be taken away yet is he not wholly freed from the power of it Though it do not rule in him as a Prince yet it tyrannizeth over him oft-times carrying him contrary to the bent of his regenerate mind to the omitting of what he would do the committing of what he would not And this to him is
an affliction of spirit causing frequent conflicts within him Now have you found do you find the like symptomes in your selves Surely where the soul never felt any of these pangs these agonies it may well suspect that sin may be asleep or it may be dead to the man but the man is not dead to it True indeed No death unto sin without some agonies as I said these pangs are not alike in all As in the death of the body some have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Physicians call it a more gentle and easie death then others so is it in this spirituall death this death unto sin to some it is more easie then to others God according to his various dispensations brings off the work of Regeneration and Mortification in a more easie way to one then to another Yet is there no death specially a violent death and such is this death unto sin but it hath some pangs some agonies The least Agonies in true conversion Quest But happily here some may say What are the least of these pangs these agonies that may be in this death What is the least measure of this compunction of spirit this soul-affliction that is requisite unto true Mortification Ans To this I answer and I shall do it with as much indulgence and tendernesse as may be There must be 1. A sense of sin and wrath 1. A sense of sin and of the wrath of God due unto it Such a sense we find in Jesus Christ He was very sensible of the weight and burden of those sins which lay upon him and of the wrath of God his Father due unto them This it was that put him into that preternaturall if not supernaturall sweat And such a sense in measure there must be in the soul of every Christian before he come to die unto sin He must first feel sin as a Burden Mat. 11.28 Come unto me ye that are weary and heavy laden viz. under the weight and burden of sin a burden ready to sink him into hell subjecting him to the wrath and displeasure of God 2. A sorrow for sin 2. From this sense of sin kindly working upon the soul there ariseth an inward sorrow for sin Such an affection we find also in our blessed Saviour before his passion My soul saith he speaking to his Apostles is exceeding heavy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undiquaque tristis Mat. 26.38 beset and surrounded with sorrowes even unto death And such an affection in measure there is in every true convert every mortified sinner The apprehension of sin worketh in him an inward sorrow and griefe even that godly sorrow as the Apostle calleth it 2 Cor. 10.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sorrow according to God that is 1. Coming from God 2. Well pleasing to God 3. For offending of God 4. Bringing the sinner unto God Such a sorrow the Apostle there maketh a necessary ingredient to that Repentance which is not to be repented of 3. From this sorrow for sin 3. A desire of being freed from the guilt and power of it in the third place springeth a serious and unfeigned desire of being freed and delivered from it Such an affection also we find in our blessed Saviour Feeling the burden of the sins of the world lying upon him he was very desirous to be freed from it I have a baptisme to be baptized with saith he to his Apostles meaning his passion his death and how am I straitned untill it be accomplished Luke 12.50 And the like affection shall we find in a regenerate soul viz. a serious and earnest desire of being freed and delivered from that sin whereof it is made so sensible And that not onely from the guilt and punishment but also from the power and dominion tyranny and molestation of it O wretched man that I am who shall deliver me from the Body of this death 4. And fourthly 4. A striving against sin This desire being unfeigned it will expresse and put forth it selfe in answerable indeavours in effectuall strivings against sin Ye have not yet resisted unto blood striving against sin Heb. 12.4 How did our blessed Saviour wrestle in the Garden offering up prayers and supplications with strong crying and tears to him that was able to save him Heb. 5.7 Thus will a regenerate soul wrastle with God about the death of sin praying against it watching against it going out in the strength of God against it engaging in a continuall war a deadly feud against it Now these are the least of these soul-conflicts wherewith this spirituall death this death unto sin is attended And are we strangers unto these Do we not know what it is to be thus sensible of sin to be thus affected with sin to be thus desirous of deliverance from sin to be thus ingaged against sin Deceive not our selves we are as yet strangers unto this blessed work we do not yet know what this true death unto sin meaneth which also in this particular resembles the death of Jesus Christ It is a painfull death 5. Resemb A lingring death The last particular is yet behind wherein I shall be brief This death is a lingring death Such was the death of Jesus Christ Crucifying is a lingring death Christ hung divers hours upon the Crosse three at the least from the sixth hour to the ninth saith Saint Matthew cap. 27. ver 45. that is from our twelve to three before he gave up the Ghost And herein again doth the Christan's death unto sin carry a resemblance of that his death It is also a lingring death wherein sin is not put to death all at once but languisheth by little and little This is looked upon as one of the main differences betwixt Justification Justification perfected at once and Sanctification The former is a perfect work admitting of no degrees True indeed in respect of manifestation and in the sense of the person justified it is graduall but not in it selfe The person justified may apprehend his justification more clearly then he did but he cannot be more justified then he was Justification being a plenary absolution a full discharge of the sinner from the guilt and satisfactory punishment of all his sins past present and to come True there is a difference betwixt the one and the other Sins past Vide Ames Medul cap. 27. sec 23 24. and present are actually pardoned by a formall Application of the generall pardon unto them sins past onely virtually The former in them selves the later in the subject or person sinning from whom it is required only to shew forth that pardon which is granted and by faith to apply it to himself in respect of the renewed particular acts of sin In the mean time the Grant is perfect and full Numb 23.21 So as God beholdeth no iniquity in Jacob neither doth he see any perversnesse in Israel viz. so as to impute it unto condemnation Not so
sin using all means for the through mortification of it breaking the bones the power and strength of sin and peircing the heart of it by renewed contrition and repentance letting out the vitall blood of it never resting till we have let sin wholly out of our heart till the heart be brought to an inward loathing and detestation of all sin and so to feel the whole body of sin daily decaying languishing dying Such is the Christians death a copy and counterpane of the death of Jesus Christ resembling it in the properties thereof a True voluntary violent painfull lingring death And thus have I done with the former of these conclusions which informs us that The Christians death unto sin carries with it a resemblance of the death of Christ for sin It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the likenesse or Representation of his death The second and third follow All true Beleevers are partners in this death and that by a vertue flowing from Jesus Christ Upon these two I shall insist severally by way of Doctrinall Explication and Illustration jointly by way of practicall Application Begin with the former All true beleevers are partners in this death Doctrine 2. All beleevers are dead unto sin All that are in Jesus Christ are thus conformable to him in his death This the Apostle here layeth down by way of supposition If we have been planted together in the likenesse of his death Taking it for granted that all who are ingrafted into Christ have a mysticall union with him they have also a communion with him and that first in his Death This is that which he hath told us in the two verses foregoing Know ye not saith the 3d verse that so many of us as were baptized into Jesus Christ were baptized into his death Again ver 4. Therefore wee are buried with him by baptism into death And thus he here inculcates again the same thing under a different expression If we have been planted together in the likeness of his death So are all true beleevers Being in Christ they die with him being dead to sin as he died for sin That they are so Confirmat we find it often asserted by this Apostle as in this chapter ver 2. How shall wee that are dead to sin saith he live any longer therein and again ver 11. Likewise reckon ye your selves to be dead indeed unto sin So elswhere This is that he tels his Colossians Colos 3.3 For ye are dead dead to the world to the flesh to sin This he saith of himselfe Gal. 6.14 The world is crucified to me and I unto the world And the like of all others Gal. 5.24 They that are Christs have crucified the flesh All in effect speaking one and the same thing with this in the Text that all which are in Christ are ingrafted with him in the likenesse of his death being dead to sin as he died for sin Explication Quest But what is this death unto sin Or how are Christians said to be dead unto sin What this death unto sin is Ans It is not my purpose here largely to insist upon the Doctrine of Mortification which as I have touched upon already in handling of the verses fore-going so I shall meet with again and again in the verses following Briefly To be dead unto sin is not to be wholly freed from the Inhabitation and molestation of it to be delivered from the body of sin to have it eradicated plucked up by the roots No that is contrary to universall experience None but find and feel that fomes peccati corruption of nature the body of sin still dwelling and living and working in them But to be freed from the dominion the reigning power of sin To have the vigour and strength of sin which is the life of sin so broken so enervated and weakned by the work of the Spirit of grace dwelling in the soul as that it doth not rule and reign and bear sway as it did before regeneration This it is to be dead to sin So much we may learn from this Apostle who explains his own meaning in the 12th verse of this Chapter Having in the former verse bid his Romans Reckon themselves dead unto sin he adds in this verse Let not therefore sin reign in your mortall bodies that ye should obey it in the lusts thereof This reigning power of sin when it hath the upper hand of the motions of the Spirit of God in the soul beareth such a sovereign incontroulable sway in it so over-powring the faculties of it as that the man is wholly overcome by it made a servant yeilding a willing and spontaneous obedience to it making either none or at best a weak and vain resistance against it this is the life of sin Now when this power is broken when it is conquered by a superiour power the power of the Spirit of grace so as the believer is freed from the dominion of sin now though sin do still live in him yet he is said to be dead to it And he may be said so to be The regenerate person dead unto sin three wayes 1. In regard of God's acceptation and that in a threefold respect In regard of Acceptation Inchoation Assurance 1. In regard of Acceptation God beholding the believer in and through Christ he beholdeth him not as he is in himselfe but as he is in Christ and so he beholdeth him as crucified as dead with Christ Besides where there is a willing and ready mind God accepteth a man according to what he hath and not according to what he hath not So the Apostle informeth us 2 Cor. 8.12 God measures men's bounty and liberality for of that the Apostle there speaketh not by their hands or purses but by their hearts And so is it in all other duties and services Desires and indeavours where they are reall with God go for actuall performances Now this is the Christian's desire He desireth nothing more then to be freed from the body of sin O wretched man that I am who shall deliver me from the body of this death And this he seriously indeavours he doth what in him lieth to kill and destroy it Now this in God's gracious acceptation is death unto sin As it is in the committing of sin Intentions in God's account go for actions Wanton looks are Adultery Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart Mat. 5.28 Murdering intentions are murder Whosoever hateth his brother is a murderer 1 John 3.15 He is so though not before man yet before God who judgeth men by their hearts Even so is it in the killing mortifying of sin He that hath designed the death of it desiring and indeavouring it he is in God's gracious acceptation looked upon as dead to sin 2. In regard of Inchoation 2. In regard of Inchoation The work of Mortification is begun In a regenerate person sin hath received a
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
Christ's death The death of Christ being applied unto the soul by faith there issueth a vertue from him a mortifying vertue causing such a death unto sin in the believer Thus are they ingrafted in the likenesse of his death Q. but how then is this work attributed unto them How believers are said themselves to mortifie sin If it be wrought in them by a forreign power by a vertue flowing from Christ's death how then are they said to mortifie and crucifie sin Mortifie yee your members which are on the earth Col. 3.5 If ye mortifie the deeds of the flesh ye shall live Rom. 8.13 They which are Christ's have crucified the flesh Gal. 5.24 So that it seemeth there is some power in a man's self to effect this work Answ For answer hereunto They co-operate with grace received the Solution will be easie if we do but take notice who and what manner of persons they are of whom and to whom the Apostle there speaketh They were not meer carnall men men dead in sins but they were Christians such as he presumed to be already dead to sin as he saith of his Colossians Col. 3 3. such as were already made partakers of the grace and spirit of God now being such he speaketh of them and to them as men who through the assistance and inablement of the Spirit that grace received were inabled to do what he there speaketh of But so are not others Meer carnall men being destitute of the Spirit of Christ however they may out of morall Principles do somwhat to the restraining of sin yet to the mortifying of it they can do nothing No this is the work of that Spirit which worketh all the works of regenerate persons in them and for them Not that we are sufficient of our selves saith the Apostle to think any thing as of our selves but our sufficiency is of God 2 Cor. 3.5 Without mee or severed from mee yee can do nothing saith our Saviour to his Apostles John 15.5 nothing which belongeth to true Piety It is God that worketh in us both to will and to do of his good pleasure Phil. 2.13 Mortification is a supernaturall work the work of an almighty Power wherein men are but Instruments the Spirit of Christ the principall Agent If ye through the Spirit do mortifie the deeds of the flesh ye shall live Rom. 8.13 A twofold Mortification 1 Habitual 2 Actuall For further Resolution I might yet minde you of an usefull Distinction There is a two-fold Mortification the one Habituall the other Practical The former habituall and inward consisting in a change of the heart turning the bent and inclination of it from and against all sin Now this is the immediate and onely work of the Spirit of grace breathing and working where it will The later is practicall or outward or rather actual mortification viz. the exercise or putting forth of that inward grace the acting of that principle in resisting of Temptations in suppressing and subduing bringing under and keeping under inordinate lusts watching against sinfull and inordinate acts Now this is the work of a regenerate person himself co-operating working together with the Spirit of God as a Rational Instrument with the principal Agent acting out of that supernaturall principle of grace which he hath received so shewing forth the vertue of Christ even that vertue which is derived from the death of Christ So as still this Truth remaineth unshaken that Mortificatoin or this death unto sin is wrought in the Beleever by a vertue flowing from Christ and his Death as from the stock to the graft implanted in it And thus have I with as much brevity as might be passed thorow the Doctrinall part of these two Propositions That which remains is the Application wherein I will not be long Examine whether we be dead unto sin Applic. In the first place Every of us bring it home to our selves enquiring concerning this Conformity whether we be thus planted together with Christ in his death made thus conformable to him in his death or no Are we thus dead to sin or no It is a Question of high concernment Great are the things which depend upon this Qualification no less then life it self If we be dead with Christ wee shall also live with him so you have it in the 8th verse of this Chapt. This our dying to sin insures our resurrection to life eternall life For if we have been planted together in the likeness of his death we shal be also in the likness of his resurrection Every of us then enquire as concerning this Death whether we be made partakers of it whether we be thus dead unto sin or no Qu. But how shall we know it Answ Evidence of it A freedome from the service of it Here I shall not trouble you with many Evidences In the verse next but one after the Text ver 7. you shall meet with one which may serve in stead of many He that is dead saith the Apostle is freed from sin Rom. 6.7 Mark it He that is dead to sin is freed from sin How freed from it Why not onely in respect of guilt justified from it as the Margin in our Translation readeth it according to the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also in respect of service This it is which the Apostle there principally aims at as appeareth from the words foregoing where he tels us that our old man is crucified with Christ that the body of sin might be destroyed Ver. 6. that henceforth we should not serve sin For he that is dead is freed from sin viz. from the service of it He ceaseth from sin so S. Peter hath it 1 Pet. 4.1 He that hath suffered in the flesh hath ceased from sin that is he which is crucified with Christ dead with him for that is there meant by suffering in the flesh he hath ceased from sin How ceased from it What wholly from the committing of it Not so through infirmitie he falls into sin now and then aye but he doth not make a practice of it he doth not live in it as the verse following explains it He that is dead is freed from sin that he no longer should live the rest of his time in the flesh in this mortal life to the lusts of men Thus the mortified person ceaseth from sin though through the infirmity of the flesh he may fall into it yet he doth not live in it make a practice of it devote himself to the service of it so as to make it his businesse Now do we find such a cessation from sin in our selves Q. But may there not be a Cessation where there is no Mortification True cessation from sin is may there not be a cessation from sin where there is no mortification of sin A. Yes there may Let me therfore in a few words shew you what kind of cessation that must be which giveth evidence to the
How he being the Eternal Son of God drank the Cup of his Father's wrath and that for the sins of the World to the end that he might free and deliver sinners from sin not onely from the guilt but also from the power of it He died unto sin once as the Apostle speaketh in ver 10. of this Chapt for the expiating for the abolishing of sin And shall we live in that for which he died What were this but in as much as in us lyeth to make the death of Christ of none effect This Meditation being seriously wrought upon the heart wil be of speciall force to cause it to rise against sin What did sin cost the Lord of life so deer Was the nature of sin so heinous that nothing but the blood of the Son of God could expiate it Did sin cast him into such a bloody agony such a hell of sorrowes What was he made a curse for sin and shall we yet live in it Did he die for sin and shall not we die to it Suffer we this Mediation to sit upon our hearts untill it hath made an impression upon them 2. By way of Application 2. To Meditation joyn Application Generalities do not affect And therefore bring we this generall truth home to our selves by a particular Application Thus Christ died for the sins of the world and for my sins Who gave himselfe for our sins Gal. 1.4 that he might deliver us from this present evill world Who loved me and gave himselfe for me Gal. 2.20 Thus bring we home the death of Jesus Christ by faith Applying first the merit of it unto our selves By the eye of faith behold we all our sins fastned to the Crosse of Jesus Christ and our selves discharged from the guilt of them by that plenary satisfaction imputed unto us through faith Then hang upon the Crosse of Christ by faith sucking vertue from it as the Graft sucketh juice from the Stock wherein it is engrafted so suck we vertue from Christ and his death for the mortifying of sin by faith depending upon him for a continued influence of his grace and Spirit that so he may work that in us which he hath merited from us freeing us from the power as well as for the guilt of sin 3. By way of Imitation 3. To Application in the third place now add Imitation which now cometh in the right place We have seen how Christ died what kind of death his was His death was a true death a voluntary death a violent death a painfull death a lingring death Propound we this as a pattern for our Imitation writing after this Copie indeavouring to find the like death in our selves in respect of sin A true death a true separation of our souls from the body of sin A voluntary death that we may willingly die unto sin in obedience to the Will and Command of our heavenly Father A violent death that we mortifie sin whilest it might yet live A painfull death that we affect and afflict our own hearts with godly sorrow for those sins whereby we have offended so gracious a God A lingring death that we die daily every day indeavouring to weaken the body of sin more and more So dying we shall live live the life of Grace here and Glory hereafter So much the later part of the Text assures us to which I now come If we have been planted together in the likenesse of his death We shall be also in the likenesse of his Resurrection The second Part of the Text. Here have we the second Part of the Text and therein the Apostles Position or Inference deduced from and built upon his former Supposition If we have been c we shall be also c. The words explained Vide Bezam Gr. Annot. We shall be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall which the Vulgar Latine by a small mistake as may be supposed reading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renders Simul etiam Together also but more properly Erasmus and after him Beza Nimirùm etiam Even so so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall be in the likenesse of his Resurrection In the Originall the sentence is Elleipticall and imperfect the words running thus We shall be of his Resurrection Now what word or words shall be called in for the making up this defect and completing of the sense is a question Erasmus supplies it by Participes erimus Even so we shall be partakers of his Resurrection that is we shall be in the number of those to whom the Resurrection of Christ the benefit thereof doth appertain But as Beza notes upon it the Phrase in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of his Resurrection will hardly admit that sense Others more fitly make up the defect by calling in those words in the former part of the verse the Antecedent part of the Proposition which are to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in common viz. We shall be planted together in the likenesse If we be planted together in the likenesse of his death we shall be also planted together in the likenesse of his resurrection The like defective expression as Beza parallels it we meet with John 5.36 I have a Testimony saith our Saviour greater then of John So the Originall hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majus Johannis greater then of John viz. then that Testimony of John So here If we have been planted together in the likenesse of his death even so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall be also planted together in the likenesse of his Resurrection The words being thus rendred and opened they hold forth unto us two main Doctrinall Propositions answerable to those in the former part 1. Two Doctrinall Propositions That all true believers being made conformable to Christ in his death they shall be also in his Resurrection 2. This their conformity with Christ in his Resurrection is wrought in them by a vertue flowing from Christ and his Resurrection Thus is it betwixt the Graft and the Stock The Graft being dead with the Stock seeming so to be in the winter it reviveth with it in the Spring After the Winters death it partakes of the Springs Resurrection And this it obtains by a vertue issuing from the Stock transfusing sap and juice into it Even thus is it betwixt Christ and the believer The beleiever being dead with Christ here dead to sin as he died for sin he shall be raised with him Being conformed to him in his death he shall be also in his Resurrection And that by a vertue flowing from him and his Resurrection Both comprehended under this phrase of being engrafted in the likenesse of his Resurrection I shall insist upon them severally Begin with the former Believers being made conformable to Christ in his death Proposit 1. Believers conformable to Christ in his Resurrection they shall be also in his Resurrection Being engrafted in
God his soul was then a Temple an habitation for the Spirit which was to the soul as the soul to the body the very life of it But upon man's fall this Spirit forsook that habitation and thereupon followed a spirituall death the soul of man died And in that state it continueth under the power of this spirituall death until that Spirit return again which it doth in the work of Regeneration And so returning now it restoreth it to life again enabling it to live unto God and to exercise the operations of a spirituall life to live in the Spirit and to walke in the Spirit as the Apostle phraseth it Gal. 5.16 25. to live no longer to the lusts of men but to the will of God as St Peter hath it 1 Pet. 4.2 Such is this work of Renovation and in this respect not unlike a Resurrection 3. In the third place Resemb 3. In the Integrity of the work This Spirituall resembles the Corporall Resurrection as in the Order and Nature so in the Integrity of the work Such is the Corporall Resurrection a raising up not of some one or more members onely but of the whole body And such is this Spirituall Resurrection It is a raising up of the whole man Even as I said before of Mortification It is an entire work running thorow the whole man and thorow the whole body of sin A separating of the soul not onely from some one sin or many sins but all sins Even so is Vivification a through work going through the whole man Hence is it that we finde it called a Putting on the New man Eph. 4.24 intimating that this work of Renovation it is an entire work passing through the whole man through all the faculties of the soul all the members of the Body It is Pauls prayer for his Thessalonians 1 Thes 5.23 Now the very God of peace sanctifie you wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man in every part and I pray God that your whole Spirit Soul and Body be preserved blamelesse unto the coming of our Lord Jesus Christ Where truth of Sanctification is vouchsafed the whole man partakes of it No part of soul or body in a Regenerate person but feeles the vertue of the spirit of Grace purging out old corruption infusing new qualities In the Soul the understanding that is renewed Be ye renewed in the spirit of your minde Eph. 4.23 and that by putting a new light into it Ye were sometimes darkenesse but now yee are light in the Lord Ephes 5.8 The Will and Affections they are renewed having new Motions new Inclinations new Dispositions put into them new desires new feares new loves new joyes new sorrows new hopes new confidences In the Body all the members are renewed in respect of their Obedientiall faculty being no longer what they were Instruments of unrighteousnesse unto sin but Instruments of Righteousnesse unto Holinesse Rom. 6.13 Thus the beleever being in Christ he is made a New Creature Old things are past away All things are become new 2 Corinthians 5.17 Thus doth the Grace of Christ equalize the sin of Adam Adams sin like a desperate poyson it spread it selfe through the whole man infecting all bringing death upon all So doth the Grace of Christ like a Soveraigne antidote it diffuseth it self through the whole man healing restoring renewing all The salve is as large as the soare Here is a third Resemblance in the Integrity of the work 4. See a fourth Resemb 4. The difficulty of the work in the Difficulty of the work Resurrection is a work of difficulty To raise up a dead body from the Grave is a work that transcends the power of nature In no one thing did Christ more manifestly and mightily declare himself to be the Son of God then in this in raising up others and himselfe from death to life Declared to be the Son of God with power by the Resurrection from the dead Romans 1.4 And such is this spirituall Resurrection the raising up of a dead soul from the grave of sin to an heavenly life It is a work which men or Angels cannot do In respect of difficulty no ways inferiour to a Resurrection A work of a mighty almighty power So the Apostle setteth it forth Ephesians 1.19 20. Where he prayeth for his Ephesians that amongst other things they might know know by experience what is the exceeding greatnesse of his power towards them which beleeve According to the working of his mighty power which hee wrought in Christ when hee raised him from the dead Such is that power which God manifests in raising up dead souls from the death of sin to the life of Righteousnesse it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding greatnesse of power no less then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that effectuall working of the power of his might which hee put forth in raising Christ from the grave Applic. Much then are they mistaken who conceive the work of the holy Ghost Conversion more then a Morall swasion in producing and breeding faith and Holinesse in the soul to be no more but a morall swasion to which it is in the power choice of man himself to yeeld or not to yeild Surely such a swasion cannot be said to be the working of Gods mighty power like that wherby he raised Christ from the dead Resurrection imports more then a swasion They are not all the Arguments and perswasions that can be used that will raise a dead man from his grave There must be a new principle of life put into that liveless carkass to give motion to it So is it here They are not all the most perswasive Arguments that can be suggested to and pressed upon a dead soul that can cause it to arise from the dead There must be a principle of a spirituall life breathed in the face of it by the Spirit of God before it can awake and arise Why men are called upon to arise which of themselves they are not able to do Obj. But why then are men themselves called upon so to do Awake thou that sleepest and stand up from the dead c. So the Apostle exhorts Eph 5.14 speaking from the prophet Isa cap. 60.1 as it is commonly taken or rather as Beza notes it cap. 26.19 It should seem then that man hath some power in himself to perform what here he is put upon The Exhortation Eph. 5.14 directed to Beleevers A. To this it is answered As for that exhortation it may be conceived to be directed to beleevers Even they somtimes sleep So did the five wise Virgins as well as the foolish All slumbred and slept Mat. 25.5 And they may seem somtimes to fall into a dead sleep through the surprizall of carnall security Now as for them the Exhortation is not vain to call upon them to awake and arise in as much as they are able to do this by the power of that spirit which they have already received But
This it is which our Saviour meaneth in Joh. 4.14 Whosoever shall drink of the water that I shall give him shall never thirst So again Joh. 6.35 He that cometh unto me shall never hunger and he that believeth in me shal never thirst that is he shal find a full satisfaction in me as that he shal not hunger and thirst after other things as somtimes he did his soul shal not run out inordinately after creature-comforts to seek for happinesse and contentment in them Thus doth the life of this new-creature carry with it in measure a conformity to the life of Jesus Christ after his Resurrection being as his was a spirituall life 2. An immortall life 2. And secondly an immortall life Thus was Christ raised never to die again And so is the Christian raised So the Apostle himselfe maketh out this Resemblance ver 9 10 11 12. of this Chapter Christ being raised from the dead dyeth no more death hath no more dominion over him c Likewise reckon ye your selves also dead unto sin but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortall bodies c. Christ being raised from the grave he returns no more to his old lodging to his former state He never came under the power and dominion of death again Even so the Believer being once raised up from the grave of sin he dieth no more Expresse to this purpose is that of our Saviour John 11.25 26. He that believeth on me though he were dead yet shall he live And whosoever liveth and believeth on me shall never die This are we to understand not only of the second Resurrection as Arminians would have it who that they might decline the evidence of this Text make use of that subterfuge but also and most properly of the first Resurrection the raising up of the soul to a spirituall life Of such a life speaketh our Saviour in Joh. 5.25 The hour cometh and now is when the dead shall hear the voice of the Son of God and they which hear it shall live Understand it not only of a corporall Resurrection as Grotius would have it in which sense yet it is true which is there said but of a spiritual Resurrection The Dead such as are spiritually dead dead in sin They shall hear the voice of the Son of God They shall hear Christ speaking to them in the Ministery of his word And they which hear this word hear it with faith They shall live live a spirituall life the life of grace here and glory hereafter And in a like sense are we to understand this passage in this 11th Chapter wherein our Saviour as Diodate observeth upon it according to his usuall custome taketh occasion from the corporall Resurrection before spoken of to instruct Martha in the doctrine of the spirituall Resurrection And speaking of this Resurrection he saith He that believeth on me though he were dead dead in trespasses and sins yet shall he live live a spirituall life And whosoever so liveth and believeth on me shall never die never die a spirituall death again never come under the power and dominion of sin again never totally fall from the grace which he hath received That incorruptible seed by which he is regenerated shal abide in him that Spirit of grace which he hath received shall maintain this spirituall life in him True indeed the body is still subject unto death but not so the soul If Christ be in you saith the Apostle the body is dead because of sin but the spirit is life because of righteousnesse Rom. 8.10 that is as Diodate and Beza and others expound it the body is yet subject to corporall death through the remainders of sin that are in all regenerate persons but The spirit is life even that little spark of the Spirit o grace that is still life unto the soul here and shall be both to soul and body hereafter through the most perfect righteousnesse of Christ imputed unto them Their bodies they are daily decaying daily dying as Paul saith of himselfe 1 Cor. 15.31 but not so their souls Though our outward man perish yet our inward man is renewed day by day 2 Cor. 4.16 And as for the second death that shall have no power over them Blessed and holy is he that hath his part in the first Resurrection on such the second death shal have no power Rev. 20.6 The second death is eternall death so expounded chap. 2. ver 8. And from this death are they freed who have their part in this first Resurrection The Believer an immortall creature O the blessed condition of a Believer The very day that he is raised up from the death of sin to the life of grace he is made an immortall creature That grace of God which bringeth this life bringeth immortality with it as the Apostle puts them together 2 Tim. 2.10 The believer dieth no more As for the death of nature it is not worth the name of death to him being only an entrance and passage into life and the poison and bitternesse of it being taken away As for those true and terrible deaths spirituall death the death of the soule eternall death the death both of soul and body these the believer is no more subject to Or though subject to them as in himself he is yet he shall be so kept by the power of God through faith unto salvation as he shall never actually come under the power of them He that will make a believer being once risen with Christ raised from the grave of sin subject to die again subject to fall away from the grace of God totally and finally and so to be brought under the power of the second death may as well make Christ subject to death after his Resurrection Christ being risen from the dead he dieth no more All the men and divels in the world could not drag him to the grave again being once risen from it The soul that is once risen with Christ quickned by his Spirit it is not all the power of hell that can bring it to the grave of sin again that can bring it under the power of a spirituall and eternall death Herein the Christian 's first Resurrection his soul-Resurrection answers the bodily Resurrection of Jesus Christ He is raised as Christ was in the generall to a new life in the particular to a spirituall to an immortall life Generall 2. The believer raised to the glory of God his Father And thus also is he raised as Christ was To the Glory of God the Fahter There is the second Generall Thus was Christ raised To the Glory of his Father and that both actively and passively Actively to the glorifying of him Thus was Christ raised 1. Actively to glorifie him Passively to be glorified with him 1. To glorifie him Father glorifie thy Son that thy Son also may glorifie thee So our Saviour begins his prayer John 17.1 This Jesus
Christ now doth being risen from the dead and living and reigning with his Father he maketh it his work to glorifie him In that he liveth saith the Apostle ver 10. of this Chapter he liveth unto God that is with God to the Glory of God 2. To be glorified with him And now 2. Passively to be glorified with God O Father glorifie thy Son with the selfe same glory which I had with thee before the world was So he goeth on John 17.15 This Glory the Godhead of Christ the second Person reassumed after his Resurrection and the Manhood was assumed to the participation of the same glory in such a degree and measure as it was capable of Thus was Christ raised from the dead to the Glory of the Father And in this Thus is the believer raised the Christian's Resurrection carrieth with it a like resemblance of his Resurrection He is thus raised from the death of sin to the glory of God his Father Actively to the glorifying of him Passively to be glorified with him 1. To the glorifying of him 1. Actively to the glorifying of God This is the end wherefore God bestoweth this his grace upon his Elect people viz. that they should be to the praise of his glory Ephes 1.12 which they are when his grace shineth forth in them Now they are to the glory of God glorifying of him themselves Therefore glorifie God in your bodies and in your spirit for they are Gods 1 Cor. 6.20 And others glorifie God on their behalfe Let your light so shine before men that others seeing your good works may glorifie your Father which is in heaven Mat. 5.16 Thus is the believer raised to the glory of God in as much as those fruits of Righteousnesse and Holinesse which are conspicuous in his renewed conversation they are by Jesus Christ to the praise and glory of God Phil. 1.11 2. Passively to be glorified with him 2. He is raised to be glorified with God his Father God hath called us to glory and vertue saith Saint Peter 2 Pet. 1.3 to vertue on earth to glory in heaven Thence is it as I told you that Sanctification is comprehended under the name of Glorification Rom. 8.30 The one is a pledge of the other Grace ends in Glory The glory which thou gavest me saith our Saviour I have given them John 17.22 speaking not of that power of working miracles called the glory of God John 11.40 which he gave unto his Apostles after his Ascension as Grotius apprehends it but of that eternall glory which himselfe was now to enter upon This he had purchased for them and all believers this he had promised to them and this in due season he will confer upon them Father I will that they also whom thou hast given me be with me where I am that they may behold my glory ver 24. This shall all believers do They shall continually be with the Lord beholding his glory And beholding it they shall be transformed into it We all with open face as in a glasse beholding the glory of the Lord are changed into the same image from glory to glory 2 Cor. 3. last from grace to grace and from grace to glory To this believers are called to the obtaining of the glory of the Lord Jesus Christ 2 Thes 2.15 And this they shal have possession of Christ waited for his Glory after his Resurrection and so doth the Believer Though not presently I might add that as another Resemblance which I shall onely touch upon Christ being raised from the dead he was raised to the glory of God his Father yet was he not presently possessed of that Glory He waited for a time during his forty dayes betwixt his Resurrection and Ascension In the mean time he was not perfect as he should be So much he willeth Mary to take notice of John 20.17 where he saith to her Touch me not for I am not yet ascended unto my Father intimating to her that he would not have her to fix her thoughts so much upon his present condition in as much as that was not the highest pitch of his Exaltation which was to follow upon his Ascension Thus fareth it with the Christian though he be raised up to the glory of God his Father made an Heir of glory as all true believers are If children then heirs heirs of God and joynt heirs with Jesus Christ Rom. 8.17 Through the grace of God already vouchsafed to them they are made in measure meet to be partakers of the inheritance of the Saints in light as the Apostle hath it Col. 1.12 yet is he an heir under age having a Jus ad rem but not in re a Right to heavenly glory through Christ but not the actuall possession of it For this he must wait We which have the first fruits of the spirit saith the Apostle Rom. 8.23 even we our selves groan within our selves waiting for the Adoption even the Redemption of our bodies Believers they have received the first fruits of the spirit those graces of the spirit which are to them a pledge and assurance of the full crop of perfect glorification in due season But this they must wait for untill the time appointed of the Father They are raised up to the glory of God the Father but not presently glorified I shall proceed no further Thus you see this Parallel made out and withall the first branch of the former Proposition made good viz. that the Christian's first his spirituall Resurrection carries with it a resemblance of Christ's Resurrection 2. The believers corporall Resurrection resembling Christs And so shall his corporal resurrection There is the 2d branch upon which I shall not insist long looking upon the former as principally eyed by the Apostle in this place As the believer is comformable to the resurrection of Christ in this first resurrection the resurrection of his soul so he shall be in the second Resurrection the resurrection of his body This shall carry a resemblance of Christ's Resurrection As Christ was raised so shall the believer be raised The Paralel or Comparison betwixt these two I might shew you in divers particulars I shall mention some few of the principall reducing them to two heads The Christian's Resurrection shall resemble the Resurrection of Christ both in the verity and quality of it Two generall Resemblances 1. In the Verity of it 1. In the Verity of it It shall be a true Resurrection Such was the Resurrection of Jesus Christ a true Resurrection The same body that was buried was raised again Christ's Resurrection a true Resurrection Destroy this Temple saith our Saviour to the Jewes and in three dayes I will raise it up again Joh. 2.19 This he spake of the Temple of his Body saith the Evangelist ver 21. This Temple the Jews destroyed this Temple he raised up again Not another Temple another Body in the room of it but the same body That it
him to all his Elect quickning whom he pleaseth As the Father raiseth up the dead and quickneth them even so the Son quickneth whom hee will so you have it ver 21. of that 5th chap. And hence is it that he is called a quickning spirit 1 Cor. 15.45 The first man Adam was made a living soul the last Adam was made a quickning spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ being the Head and Stock of all his Elect is appointed by God to be the author and procurer and conveyer of spirituall and eternall life to all his off-spring by the communication of his spirit to them which both restoreth life unto the dead and preserveth it in them perpetually Neither of which the first Adam could do He indeed lived a naturall life himself and did in a naturall way by way of propagation convey a naturall life to his Posterity but he could not preserve that life much lesse restore it to himself or them He was onely a living soul But Christ is a quickning spirit quickning dead souls and quickning dead bodies the Author both of the first and second resurrection Christ the author of the first Resurrection 1. Of the first resurrection the resurrection of the Soul This beleevers obtain from by and through Jesus Christ So much our Apostle willeth them to take notice of and acknowledg ver 11 of this Rom. 6. Likewise reckon ye your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. That beleevers are alive unto God that they live a spirituall life this they owe unto Jesus Christ and are to attribute to him as being the root of their life So much the phrase in the Originall there imports which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Jesus Christ Even as the Graft liveth in the Stock so is the beleever alive unto God in Jesus Christ receiving from him that vertue whereby this life is begun maintained perfected in him This it is to be quickned with Christ Col. 2.13 and to be risen with Christ Col. 3.1 viz. not onely to be quickned and raised as Christ was but to be quickned and raised by a power and vertue flowing from him and his resurrection This is that vertue which Paul so earnestly desired to be made partaker of Phil. 3.10 That I may know him and the vertue of his resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that power and vertue whereby Christ himself was raised from the dead or a power and vertue flowing from his resurrection working the like effect in himself in raising him to the life of grace here and glory hereafter This spiritual life is the fruit of Christs resurrection so may we understand that place of the Apostle Saint Peter 1 Pet. 1.4 where he saith of beleevers that They are begotten again to a lively hope by the resurrection of Jesus Christ So they are not onely in respect of assurance of their Resurrection unto eternal life whereof the Resurrection of Christ is the pledge but also in regard of their New-birth it self which is a fruit of Christ's Resurrection wrought in them by a vertue flowing from Christ being risen from the dead Of the second Resurrection 2. And as their first so their second Resurrection Hereof the Resurrection of Christ is not only the Pattern and Pledge but also the Cause So the Apostle sets it forth 1 Cor. 15.21 Since by man came death by man also came the Resurrection of the dead Adam being the Head and Root of all mankind he transmitted his sin and death unto all his Off-spring all that were in him when he so sinned and died Even so Christ the Head and Root of all his Elect he communicates his righteousnesse and life to all that are in him This he merited for them by his death and this he applieth and conveyeth to them through his Resurrection As in Adam all die so in Christ shall all be made alive so the Apostle goeth on ver 22. All viz. that are in Christ As for others it is true they shall be raised again and that by Christ viz. by the power of Christ as a Judge The hour is coming in which all that are in the graves shal hear his voice and shal come forth John 5.28 29. But those which are Christs shall all be raised up in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being in him they shall be raised up in him by a vertue flowing from him as from the Head to the members as from the root to the branches Hereby shall their dead bodies be quickned raised changed He shal change our vile body saith the Apostle Phil. 3. last This is the work of Jesus Christ which he shall effect According to the working whereby he is able to subdue all things to himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that efficacious working of a mighty power A power not unlike that which the story tells us went forth from him upon the womans touching his garment Mark 5.30 Jesus knowing that vertue had gone out of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an Adventitious vertue such as God was pleased to put forth at the request of his Prophets but it was a power residing in Christ and so issuing from him in an efficacious way for the healing of her infirmity Even such a power such a vertue shall go forth from Jesus Christ at the last day for the quickning and raising up all those who have here touched him by a true and lively faith Such as are buried with him shall be raised up by him Even as the story tels us of that dead man who was cast into the Prophet Elisha's Sepulchre 2 King 13.21 upon the touch of his bones he revived and stood upon his feet Even so shall all those who are here buried with Christ by mortification they shall be raised up unto a spiritual life here and to an eternal life hereafter and all this by a vertue flowing from him Being engrafted in the likenesse of his death they shal be also in the likenesse of his resurrection And thus I passed through the Doctrinal Part of these two Propositions or Conclusions The Practical Part is yet behind wherein I shall desire you to go along with me with your best attentions lending me not onely your ears but your hearts Applic. Enquire whether we be made partakers of this Resurrection Vse 1. What hath been spoken in the first place I shall bring it home by way of Enquiry We have heard what ones all true believers all that have union with Jesus Christ all that are truely engrafted into him are How they are made conformable to him as in his death so in his resurrection As in the one by mortification dying unto sin so in the other by vivification rising to newnesse of life Now every of us put the question to our selves Numnam ego talis Am I such a one Am I thus engrafted with Christ in the
part to make use of in the working of this first Resurrection Not that hee is tyed to an uniformity in his way of working alwaies to work after the same manner No his dispensations as in other of his works so in this are various But ordinarily so it is Before dead soules arise and come out of the grave of sin there is a shaking and an Earthquake and a rending of the Rocks God prepares the hearts of his people for this blessed work by some degree of a Legall contrition and compunction giving the soul to feel somewhat of the spirit of Bondage letting into it some sense and apprehension of sin and the wrath of God due unto sin After this cometh the still voice In the Gospel As it was in Eliahs vision at Mount Horeb 1 Kin. 19.11 12. After the whirlewind and the Earthquake and the fire came the still small voyce Thus fareth it ordinarily in the work of Conversion After the Whirlewind and the Earthquake and the fire of the Law cometh the still voyce of the Gospell quieting the soul with the offers of grace and mercy letting into it some comfortable apprehension of Reconciliation with God through Christ withall exciting it to lay hold upon that mercy and to indeavour to walk answerably to it in newnesse of life Now have we heard this voice of the Son of God Have we heard Christ thus speaking to our souls making his word effectuall unto us in this way If so here is an hopefull evidence that this blessed change is begun and that we have a part in this first Resurrection Whereas otherwise are we strangers to this voice never felt any such power in the word We may justly conclude our selves strangers to this blessed work surely we are as yet in our graves under the power of a spirituall death Enquiry 2. Have we received the spirit of Christ 2. Let a second enquiry be Have we received the spirit of Christ we know by what meanes it is that the dead body is raised by putting a spirit into it Thus we read of Jairus his daughter Luk. 8.55 After that Christ had called upon her saying Maid arise her spirit came again saith the Text and shee arose straightway By a like meanes doth Jeses Christ effect this Resurrection of the soule by putting his spirit into it By this meanes was his own Body raised Hee was put to death in the flesh but quickned by the spirit 1 Pet. 3.18 viz. that divine and eternall spirit which dwelt in his humane nature And by the same meanes are dead soules quickned By this means were those dry bones made to live again Ezek. 37.5 Behold saith the Lord I will cause breath to enter into you and you shall live Now what were those dry bones and what was this Breath you may see the Interpretation of both in the sequels These bones are the whole house of Israel ver 11. And yee shall know that I am the Lord when I have opened your graves O my people and brought you up out of your graves and shall put my spirit in you and yee shall live ver 13 14. This is the Breath put into these dry bones even the spirit of God put upon his people being then in Babylon causing them to live again restoring them to a flourishing condition By the same meanes doth Christ cause dead soules being Captives unto sin to live by putting his Spirit into them Hence is it that he is called a Quickning spirit 1 Corin. 15.45 Because by this meanes hee shal quicken the dead Bodies of his Saints at the last day Hee shall quicken your mortall Bodies by his spirit which dwelleth in you Rom. 8.11 And by the same meanes hee now quickneth dead soules by communicating his Spirit unto them Which in this respect the Apostle calleth The Spirit of life Rom. 8.2 Now then have we received this Spirit It was Pauls question to those new Converts Act. 19.2 Have ye received the Holy Ghost This he spake concerning the Extraordinary gifts of the Spirit which flourished in the Church at that time Let me propound the same question in a more ordinary sense Have we received the Holy Ghost Have we received the Spirit of Christ As it was Pauls question to his Galatians Gal. 3.2 Received ye the Spirit by the works of the Law or by the hearing of faith Taking it for granted that they had received the Spirit And so have all those who have any true union with Jesus Christ If any man have not the spirit of Christ he is none of his Rom. 8.9 Now have wee received this spirit by the hearing of faith Have we so heard the voice of Christ in the doctrine of faith the Gospell as that wee have received the spirit of Christ If so questionlesse this Spirit will have the same operation and effect in our soules that it had in the Body of Christ As it raised up the one so it will raise up the other Whereas otherwise being voyd and destitute of this Spirit of Christ we may like dreaming men fancy and imagine our selves to be risen but we are yet in the grave This Quickning spirit how discerned Question But the Question here will run on How shall we know whether we have received this Quickning Spirit or no. A Question that will be very usefull in the resolution of it The rather because there are so many who pretend to this spirit never more then at this day who yet are meere strangers to it By the fruits and effects of it Answer For your satisfaction know that this Quickning spirit where it is discovers it selfe by the fruits and effects of it Of these fruits and effects I might name many I shall only single out three of the Principall which will be properly usefull to our present purpose This Quickning Spirit where it dwelleth in the soul Which in working this Resurrection are three it is to it a Spirit of Illumination a Spirit of Faith a Spirit of sanctification A threefold work whereby the Spirit effecteth this first Resurrection in the soul being to it first a Spirit of Illumination secondly of Faith thirdly Of Holinesse 1. A Spirit of Illumination 1. It is a Spirit of Illumination Here is the beginning of this work it beginneth in Light Even as in the first Creation the first born of Gods works was Light God said Let there be Light Gen. 1.3 So is it in this new Creation the first work is Light The Light shineth in darknesse John 1.4 a new light shining into the soul of man which since the fall is become a dungeon of darkenesse As it was with Peter when God sent his Angell to fetch him out of Prison Acts 12.7 he caused a light to shine in the prison So is it with dead souls when God sendeth his Angells his Ministers to fetch them out of the prison the dungeon of the grave he causeth a light to shine forth unto them
in this those who are his resemble him they are a people willing and obedient Isai 1.19 willingly obeying God for himselfe and those which are set over them under him for his sake 6. Love 6. Love Walk in love as Christ also hath loved us Ephes 5.2 He loved the Church and gave himselfe for it ver 25. Greater love hath no man then this that a man should lay down his life for his freinds John 15.13 This hath Christ done and more While we were yet sinners enemies Christ died for us Rom. 5.8 And herein are those which are Christs conformable to Christ in their measure They are all in a good sense of the Family of Love Such as love God above all with all their heart c and their neighbours as themselves Mat. 22.37 39. The true Christian is one that loveth the Lord Jesus in sincerity Ephes 6.24 One that loveth the Saints and that because they are Saints and so consequently all Saints Ephes 1.15 One that loveth and imbraceth the Image of God where-ever he meeteth with it One that loveth his enemies ready to do good to them that hate him praying for those which despitefully use him Mat. 5.45 Thus the same mind is in those who are engrafted into Christ which was in Christ himself Phil. 2.4 7. Mercy 7. Mercy Jesus Christ was and is a mercifull High Priest Heb. 2.17 In the dayes of his flesh he was ready to shew mercy both to the souls and bodies of all those that sought it from him The like bowels of mercy there are in measure to be found in all that are Christs they are such as have put on bowels of mercy Col. 2.12 The wisdome which is from above is full of mercy Jam. 3.17 8. Contempt of the world 8. Contempt of the world Christ was neither covetous nor ambitious He professeth his Kingdom was not of this world John 18.36 And therefore when a Crown was offered him and forced upon him he refused it John 6.15 Disdaining to do any homage to Satan though it were for all the Kingdoms upon earth Mat. 4.8 In this those which are Christs resemble him They looking upon the fashion of this world as transitory passing away they use it as not abusing it 1 Cor. 7.31 Not suffering their affections to run out inordinately after the things thereof not seeking great things for themselves not placing their happinesse here below 9. Heavenly-mindednesse 9. Lastly Heavenly-mindednesse In this sense though not onely in this as Grotius would have it Christ saith of himselfe that he was in heaven whilest he was upon earth so he tels the Jews Grotius Com. in John 3.13 John 3.13 The Son of man which is in heaven So he was properly according to his Godhead which still kept residence in heaven and so he was according to his Manhood having his affections and his conversation there So much his continuall discourse shewed which from earthly things still ascended up to heavenly And in this those which are risen with Christ resemble him in their measure having their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their cheife negotiation and businesse in Heaven as I shewed you lately from Phil. 3.20 Thus we see how they who are risen with Christ live the life of Christ expressing all the aforesaid vertues in the course of their lives and conversations Now put the Question to our selves Do we this in our measure Are the like fruits to be found in us If so surely these are no other but fruits and consequences of this first Resurrection But if otherwise If our lives carry no such but contrary impressions not expressing the vertues of the second but altogether the vices of the first and old Adam certainly we are as yet under the power of the first bound over unto the second death Many other Shibboleths might I give you whereby those which have any part in this first Resurrection may be differenced from them which have not But these may be sufficient This triall being made two sorts of persons will come now to be dealt withall Such as yet have no part in this first Resurrection Such as have Let me speak to them severally I begin with the former 1. Application to such as are yet in the grave of sin 1. Such as are yet in the grave of sin under the power of a spirituall death strangers to this first Resurrection let me speak unto you in the like language that our Saviour did once to Lazarus John 11.43 Let them awake and arise from the dead Lazarus come forth or as Peter did to Dorcas Acts 9.40 Tabitha arise Come ye forth of that grave of sin wherein your souls lie putrifying and corrupting Arise stand up from the dead So the Apostle cals upon those in your condition Ephes 5.14 Awake thou that sleepest and arise from the dead Awake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word as both Beza and Grotius note upon it properly signifieth the awakening of a drunken man that is somno vinóque sepultus buried as it were in sleep and wine his coming to himselfe again As it is said of Noah Gen. 9.24 Noah awoke from his wine And so the Prophet Joel speaking to the Drunkards of his time he bids them awake Awake ye drunkards Joel 1.5 In the like language the Apostle there speaketh to the Christians of his time who were corrupted in their judgements with that pestilent errour of Saducaisme denying the Resurrection of the dead affirming the Resurrection mentioned in Scripture to be no other but the renewing of the world by the Gospel and the spirituall Regeneration of the soul by the grace of God an errour hatched in those times and revived in ours even amongst our selves This errour the Apostle there looketh upon as we may do upon all errour as having in it an inebriating property intoxicating and stupifying the souls of them that were possessed with it and thereupon he calls upon them to awake from that drunkennesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Awake unto righteousnesse or righteously that is so awake as that you may henceforth live and walk as becometh Saints in holinesse and righteousnesse The same say I to all habituall and customary sinners such whose souls are cast into this dead sleep in whom custome in sinning hath taken away the sense of sin and I wish I could speak loud enough so speak as you might hear me Awake you Awake from sin unto righteousnesse Awake arise stand up from the dead that Christ may give you light and life Motives to presse this Motion Motive Better never rise then not thus arise I shall not use many Take one for all Except you thus arise better never arise Except you thus arise here better never arise hereafter Unlesse you have your part in this first Resurrection better you should never have your part in the second Resurrection This later you shall have your bodies shall be raised again at the last day O that you may then
Spirituall and Heâ—â—â—â—â—â— Bl 〈◊〉 〈◊〉 So much we may learn from the Apostle Eph. 1.3 Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with al spiritual and Heavenly blessings in heavenly places or things in Christ Being in Christ they are blessed with all spirituall blessings in him and through him God giving them unto his Son and his Son unto them he giveth all things that are in him He that spared not his own Son but delivered him up for us all how shal he not with him freely give us all things Rom. 8.32 All things necessary convenient More particularly The fatness of this Olive the Excellencies of Jesus Christ Particularly in his Merit his Spirit which here he communicateth to beleevers may be reduced to two heads His Merit and his Spirit both these Christ is full of Full of Merit and full of Spirit And both these he imparts and communicates unto beleevers His Merit unto their Justification Adoption His Spirit unto their sanctification Of each briefly 1. The first thing Christ communicates unto the beleever is his Merit And that 1. unto Justification 1. Merit Unto justification This Benefit the Gentiles receive from their ingrafting into the stock and Covenant of Abraham Thereby it cometh to passe that Righteousness is imputed unto them So the Apostle layeth it down Rom. 4.11 Abraham received the sign of Circumcision c. that he might be the father all them that beleeve though they be not Circumcised that Righteousnesse might be imputed to them also This saith Grotius Idem hic figuratè indicat Paulus quod aperâ—iùs dixerat cap. 4. ver 11. Grotius in â—om 11.17 is the fatnesse of the Olive which the same Apostle speaketh of cap. 11. The one a covert and figurative the other a plain expression of the same thing And this benefit are all true believers made partakers of being made one with Christ now Christ is made unto them Righteousnesse So saith this Apostle 1 Cor. 1.30 Of him are ye in Christ Jesus who is made unto us of God Wisdome Righteousnesse And how is Christ made Righteousnesse to the believer not by way of Infusion but Imputation not by putting a Righteousnesse into him but by putting a Righteousness upon him even his own Righteousness By the imputing his merit his Satisfaction his Obedience unto them thorow which they are accepted as righteous unto eternall life Thus is the Righteousnesse of Christ communicated unto all believers He is to them The Lord their Righteousnesse Jer. 23.6 2. The second Benefit issuing from hence is Adoption Thus in Ingrafting there is a kind of Adoption Ramum ramus adoptat 2. Adoption Venerit Insitio fac Ramum Ramus adoptet Ovid. as the Poet elegantly describeth Grafting The Stock as it were adopteth the Branch that is put into it For what is Adoption but the taking of anothers child and bringing it up as a mans own Thus ingrafting the Stock receiveth the branch of another tree and nourisheth it as its own And the like benefit are believers made partakers of by their engrafting into Christ Christ being the Son of God by nature he maketh them the Sons of God by grace the grace of Adoption To as many as received him he gave power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Right Priviledge to become the Sons of God even to them that believe on his Name John 1.12 This benefit Christ came to procure and purchase for his Elect. When the fulnesse of time was come God sent forth his Son made of a woman made under the Law to redeem them that were under the Law that we might receive the Adoption of Sons Gal. 4.5 And this benefit upon their believing their receiving of Christ they are made actuall partakers of Being thereupon made Heirs of God and co-heirs with Jesus Christ Rom. 8.17 These benefits believers have from the merit of Christ Secondly As they are made partakers of his Merit so of his Spirit 2. Spirit He that is joyned to the Lord to Christ is one Spirit 1 Cor. 6.17 i. e. like minded with Christ in as much as he is made partaker of the same spirit Because ye are Sonnes saith the Aposte God hath sent forth the Spirit of his Son into your hearts Gal. 4.6 And by this means Christ is made unto believers Sanctification Unto Sanctification So the Apostle goeth on in the place fore-named 1 Cor. 1.30 Who is made unto us of God Wisdome Righteousnesse Sanctification So he is viz. by the communicating of his Spirit unto them which is a Spirit of Sanctification So called by the Apostle Rom. 1.4 where speaking of Christ he saith He was declared to be the Son of God with power according to the spirit of holinesse or sanctification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning the Divine Nature dwelling in Christ which being holy in it selfe sanctifieth others by the merit and vertue thereof according to that of the Authour to the Hebrews Heb. 2.11 where speaking of Christ he saith That both he that sanctifieth and they who are sanctified are all one Christ and believers are one And being one with Christ they are sanctified through the Merit Mat. 23. â—â— 19. and Spirit of Christ Through the Merit of Christ imputed unto them Luke 1.35 as the Gold was sanctified by the Temple and the Gift by the Altar Through the Spirit of Christ dwelling and working in them after a sort as it did in Christ in his Conception sanctifying and purifying their natures Of Sanctification there are two parts Mortification the one Vivification Of Sanctification Two parts Mortification Vivification the other the one a dying unto sin the other a rising to newnesse of life and of both these Christ is the cause and that not only the Exemplary Cause the Pattern Sampler of both Christ the cause of both of which God willing I shall speak in the Sequel of the Text which tels us that believers are ingrafted with Christ in the likenesse of his Death and Resurrection the one in their Mortification the other in their Vivification but also the Meritorious Cause having merited and procured these benefits for them by his Death Resurrection And withall the Efficient Cause working both these in them which he doth by the communication of his Spirit in them By this Spirit he worketh the mortification of sin in them If ye through the spirit do mortifie the deeds of the body ye shall live Rom. 8.13 And by the same spirit he quickeneth them up to newnesse of life This the Apostle calleth the power and vertue of Christ's Resurrection Phil. 3.10 That I may know him and the power of his Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. that power whereby Christ himselfe was raised from the dead which was the power of his eternall Spirit dwelling in him Of this power the work of this spirit the Apostle desireth a further experimentall knowledge in himselfe in raising him
true conversion in the heart of a regenerate person it causeth a reall separation of the soul from the body of sin Applic. False Mortification discovered Which discords to make some short Application as I go make many to be as yet strangers unto this blessed work It may be they have parted with some sins but they are not dead to sin No their souls are not separated from the body of sin Those sins which it may be they have left for fear or shame or some other sinister respects yet they have their hearts still Like a dear wife who carrieth her affectionate Husband's heart into the grave with her Illa habeat secum servétque sepulchro Thus do mens hearts oft-times cleave to their sins which in respect of actuall communion they are separated from They do not hate them nor yet any sin as sin For then they would hate all sinne A quatenùs ad omne c. He that hateth any sin as sin hateth all sin But so do not they No However it may be there is a kind of Antipathy in their natures by reason of their Constitution or Education against some sins yet there are others which are sweet and delightfull to them Now as for such they are not made conformable unto Christ in his death His death was a true death a separation of the soul from his body Secondly A Voluntary Death 2. Resemb A Voluntary Death Such was the Death of Jesus Christ He poured forth his soul unto death Isai 53.12 He gave himself for our sins Gal. 1.4 Laying down his life Therefore doth my Father love me because I lay down my life John 10.17 No man taketh it from me but I lay it down of my selfe verse 18. This he did in way of voluntary obedience unto his Father He was obedient unto the death c. Philip 2.8 What herein he did all the men and divels in the world could not have enforced him to His Death was a voluntary and spontaneous act And herein it was a pattern of true Mortification Such is true Mortification a voluntary act which is a voluntary and willing death Whatever Gods people do in way of duty to God they do it willingly Thy people shall come willingly in the day of thy power Psa 110.3 And as in all other actions and services so in this they are a willing people In Mortification a Christian dyeth unto sin is not put to death So much is imported in those phrases of Mortifying and Crucifying of sin If ye through the spirit do mortifie the deeds of the flesh ye shall live Romans 8. They that are Christs hove crucified the flesh with the lusts and affections thereof Gal. 5.24 And so of putting off the old man That ye put off concerning the former Conversation the old man Ephes 4.22 All voluntary and spontaneous acts Such is true Mortification Not when sin dyeth of it selfe or is put to death accidentally by some other means but when the man himself puts it to death When a man putteth off the rags of the old Adam not when he is stripped of them In this resembling the death of Christ which was a voluntary death Applic. And if so Counterfeit Mortification discovered being inforced what a deal of Counterfeit Mortification will this one touchstone discover Many there are who seeme to have left their sinns but it is against their wills No thanks to them They are enforced to do what they do Enforced 1. It may be 1 By the sense of some temporal Inconvenience through the present sense of some temporall inconvenience they see attending upon them Thus the prodigall waster happily leaveth his riotous and luxurious courses of drinking and gaming How so Because he findeth them prejudiciall to his estate to his health 2. It may be they have a clamorous conscience 2. Through clamours of conscience which will not let them be quiet but continually dogs them And thereupon they are faine to let go their sins parting with them as a night-robber doth with his prey which he leaveth behind him because the dogs come with open mouth at him Upon this account it was that Judas was so willing to be rid of his thirty pieces of silver No thanks to him they were too hot for him to hold Thus do many men part with their sins as a sick man parts with his meat or Medicine which he would faine keepe but it maketh him sick and thereupon his stomack easeth it selfe of it 3. Happily they part with them not out of any dislike they have of them but for fear servile fear 3 Through fear of punishment Temporall from Man or God Fear of punishment Punishment Temporall or Eternall Temporall from Man or from God Of the former kind how many They abstaine from such and such evils but no thanks to them They dare do no otherwise The fear of man is upon them The penalty of the law deterrs them Of the latter not a few They see wrath is gone out against them from the Lord. Some temporall Judgment hangs over their heads like Dam ocles his sword threatning of them This maketh them to let go their sinns parting with them as the dog with his bone when the whip is over him This it was that made Ahab for a time act the part of a penitent Who that looketh upon him in that penitentiall garbe 1 King 21.17 cloathed with sack-cloth fasting and walking so demurely but would take him for a Mortified Convert But no thanks to him the Prophet had rung him such a peal as made both his ears to tingle He had denounced the judgements of God against him in such a terrible manner as made him for the time to put on that disguize Eternall Or haply the fear of eternal punishment is upon them Upon this account do men sometimes part with their sins Even as sea-men in a stress part with their goods which they cast over-board with their owne hands Not that they are out of love with them but because they love their lives better they see they must either part with them or perish with them Or like a Cut-purse who being apprehended by a Sergeant drops the purse which he hath cut or drawn not that he is weary of it but because he knoweth if that should be found about him it would hang him Even thus do many part with their sins when conscience being awakened they see hell gaping upon them It may be God's Serjeant Death in their apprehensions hath arrested them ready to carry them before the dreadfull Tribunall of a just and terrible God And they know that if such and such sins be found about them there is no way but eternall condemnation for them And hereupon they cast them away it may be seriously resolving never more to own them or to have any acquaintance with them Thus many seem to leave their sins All far from true Mortification to part with them who are yet
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
Sanctification but so is not Sanctification The believer though he be perfectly freed from the guilt of sin yet not so from the power of it still sin dwelleth in him It is no more I saith the Apostle but sin that dwelleth in me Rom. 7.17 Thus is sin to the Christian not only a lodger for a night but a dweller like a rebellious Tenant that will keep possession in despite of his Owner till the house be pulled down over his head And as dwelling so acting working Though not ruling as a Lord yet molesting and tyrannizing I see another law in my members rebelling against the law of my mind saith regenerate Paul meaning the law of sin Rom. 7.23 Thus is the believers sanctification whereof mortification is a part an imperfect work In Mortification sin receiveth its deaths-wound but is not quite dead True it is in a regenerate soul the body of sin hath received its deaths-wound and in that respect it may be said to be dead as we say of a man that is mortally wounded that he is a dead man but it is not quite dead Still it stirreth and moveth dying but by degrees What the Apostle saith of the renewing of the new man 2 Cor. 4.16 The inward man is renewed day by day we may say it of the destroying of the old man It is destroyed day by day As Paul saith of himselfe in respect of afflictions 1 Cor. 15.31 I die daily which he did as in regard of his continuall expectation of and preparation for death so in respect of the many crosses and tribulations wherewith he was continually assaulted which rendred his life a dying life or a living death so may we say of the Christian in respect of his sins he dieth daily His death unto sin is a dying a continued act Death unto sin a dying So much the Apostle insinuates Col. 3. where he puts persons mortified upon the duty of Mortification Such were his believing Colossians to whom he there writeth They were dead as he telleth them ver 3. Ye are dead dead to the world and dead to the flesh dead to sin yet he puts them upon this duty Mortifie ye your members which are on the earth ver 5. The like he saith to his Romans chap. 8. whom in the 9th verse he approves that they were not in the flesh yet in the 13th verse he puts them upon this duty If ye mortifie the deeds of the flesh ye shall live There is not the most sanctified soul upon earth but hath some remainders of corruption left in it which God in his wise providence permits for the 1. Trying 2. Exercising 3. Humbling 4. The making his own rich grace so much the more glorious by renewing and multiplying of pardons unto them Thus is this death unto sin like unto the death of Jesus Christ a lingring death Applic. And is it so Consolation against the stirrings of sin Here is a ground of consolation to a drooping and dejected soul which feeling the stirring and vigorous acting of sin in it thereupon questions its own estate calls in question the truth of its mortification whether it be truely dead unto sin or no. Let not this discourage Jesus Christ was not dead as soon as he was fastned to the Crosse Is the work of Mortification begun Hast thou taken the same course with the body of sin that the Jewes did with the Body of Christ Hast thou arraigned accused condemned it and fastned it to the Crosse Arraigned it at the Bar of God's Judgement Accused it by way of humble and hearty confession Condemned it passing the sentence of eternall condemnation upon thy selfe for it and then fastned it to the Crosse begun the execution of it set upon the mortification of it with a serious and unfeigned resolution of using all means for the destroying and killing and abolishing thereof If so now though it still strive and struggle let not that dishearten So will a crucified man do and yet in the eye of the Law and in the account of all that see him he is a dead man And so is the body of sin when it is thus crucified Though it do still move and stir yet upon a Gospel-account and in God's estimation it is dead and it shall certainly die The crucified man by little and little he bled to death So shall this old man where the work of Mortification is once truly begun it shall bleed to death the strength of it daily decaying As Haman's wife and friends once told him concerning Mordecai Hest 6. 13. If Mordecai were of the seed of the Jewes before whom he had begun to fall he should not prevaile but should surely fall before him So may it be said of a regenerate person Being of the Seed of Abraham according to the Spirit a Jew inwardly as the Apostle calleth Believers Rom. 2. last of the faith of Abraham having an inward principle of true grace in his soul now that body of sin which hath begun to fall before him it shall not prevail Rom. 6.14 thenceforth it shall not have dominion over him but it shall surely fall Having received the deaths-wound it shall decay and languish more and more As it was betwixt the two houses of David and Saul in the same Kingdome 2 Sam. 3.1 So shall it be betwixt the regenerate and unregenerate part in the same person The one shall wax stronger and stronger the other weaker and weaker The promise is expresse He that hath begun the good work whereof mortification is a part he will perfect it to the day of Jesus Christ This Paul was confident of in the behalfe of his Philippians Phil. 1.6 And this let all true beleevers rest confident of in respect of themselves Vse 2. Onely continue the indeavours of Mortifying it Onely let not this confidence make any secure fearlesse carelesse God will perfect this good work in you but how Nempè vobis cooperantibus as Grotius glosseth upon it You working together with his grace And this let all beleevers bee excited unto Having received this grace of God now work wee together with that grace setting our selves to this mortifying work Not looking upon it as the work of a day or a month or a year but of our whole life time continue we our endeavours making a daily progresse in this work every day labouring to weaken the body of sin more and more praying against it watching against it striving against it Think it not enough that sin hath received the deaths wound A Wild beast though mortally wounded may yet turn again and indanger him that lanced him And so may sin the soul of a regenerate person And therefore having begun this good work the mortifying of sin go on in it As the Romans were wont to deal with their Malefactors Having fastned them to the Crosse then they brake their legs and peirced their side to let out their vitall blood Even thus deal wee with the body 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
likenesse of his resurrection This we are all of us Sacramentally in our Baptisme which being a Sacrament of our Insition or engrafting into Christ represents unto us according to the twofold Ceremony used in the first Institution of it viz. Immersion and Emersion a twofold mystery viz. Mortification and Vivification both which we meet with in the verse before the Text. We are buried with Christ by baptisme that like as he was raised from the dead by the glory of the Father even so we also should walk in newnesse of life But are we so really and spiritually If so then may we comfortably assure our selves of our union with Jesus Christ and consequently of our Interest in the merits of his death unto our Justification of which the Apostle discourseth in the Chapter foregoing Certainly this communion is a fruit of our union an undoubted evidence that we are engrafted into Christ if we be thus raised up with him So are all Which is common to all and proper only to the members of Christ and only the true members of Jesus Christ When Christ rose out of the grave he left none of his members behind him True the grave-cloaths he did these Peter and John found in the Sepulchre when they came to visit their Lord there John 20.5 6 7. They saw the linnen cloaths lying and the napkin which was about his head wrapped together in a place by it selfe But the body was gone not a member of it left Thus there are many who cleave unto Christ and unto his mysticall Body in an outward profession as those grave-cloaths did to his natural body who upon a strict scrutiny will be found still lying in the grave of sin But not so any of the true members of Christ All that have a true reall spirituall union with him they have also a communion with him and conformity to him in his resurrection They are made partakers of this first Resurrection which carries with it a resemblance of his resurrection Now is it so with us Are we thus engrafted with him in the likenesse of his Resurrection How this shall be known Quest But how shall we know whether we be or no An usefull Question Ans A Question not unusefull The rather in regard that there are many who deceive themselves herein taking shadowes for substances Even as Saul judged of Samuel his Resurrection 1 King 28.12 He thought it to have been the true Samuel and a true Resurrection when it was nothing but a spectrum an Illusion And as Herod thought of John the Baptist that he was risen from the dead when there was no such matter Mat. 14.2 Thus do many judge of themselves they flatter their own hearts with an apprehension of a Resurrection that they are raised from the grave of sin whereas in truth their souls still lie rotting and putrifying and stinking there That none of us may be mistaken in a matter of so great consequence and concernment let me present you with some evidences whereby the truth of this Resurrection may be discerned where it is Evidences of the first Resurrection and our selves may certainly know whether we be made partakers of it Enquiry 1. Have we heard that voice of Christ or no. 1. In the first place then Have we ever heard the voice of Christ or no By this means it was that Lazarus his body was raised from the grave John 11.43 by the voice of Christ speaking to him and calling upon him And by the same means shall the generall Resurrection at the last day be effected The hour is coming in which all that are in their graves shall hear his voice and shall come forth John 5.28 29. And by the like means is this first Resurrection wrought The houre cometh and now is when the dead shall hear the voice of the Son of God and they that hear it shall live so you have it verse 25. of that Chapter our Saviour there speaking of the first Resurrection as I have already shewed you Now have we ever heard this voice of Christ Have we heard Christ speaking to us in his word The voice of his Ministers we have often heard but have we ever heard the voice of Christ Fares it not with some of us as it did with young Samuel who had often heard Elie's voice but had never heard the voice of the Lord and therefore he is said as yet not to know the Lord 1 Sam. 3.7 viz. by way of extraordinary Revelation by voice and speech Is it not so with some of us we have often heard Elie's voice but have we ever heard the voice of the Lord We have often heard the voice of Christ's Ministers but have we ever heard the voice of Christ himselfe We have heard the one sounding in our ears but have we heard the other entring into our hearts awakening us from our dead sleep As it is in sleep so it is in death whereof sleep is the image the body first awaketh before it riseth out of the bed or grave Many of them that sleep in the dust of the earth shall awake saith Daniel speaking of the generall Resurrection Dan. 12.2 And thus is it in this first Resurrection Before the soul can arise it must awake Awake thou that steepest and stand up from the dead Ephes 5.14 Now have we heard the voice of Christ awakening us Have we fonnd such an effectuall work of the word upon our hearts rousing us out of the dead sleep of our sinfull security opening our eyes making us truely appehensive and sensible of our present condition causing us to look about us and to entertain serious thoughts about a Resurrection of getting out of the state of sin into a state of grace Have we heard the voice of the Law and the voice of the Gospel Christ speaking in both In the Law Have we heard the voice of the Law Christ speaking to us as he did to Israel at Mount Sinai where his voice shook the earth Heb. 12.26 which it did both literally shaking the mountain Exod. 19.18 and metonymically shaking the persons that heard it So terrible was the sight that Moses said I exceedingly fear and shake Heb. 12.21 Now have we heard such a voice Have we found at any time such an effect in the word so shaking us making such an earth-quake such a heart-quake in our souls In the vision which Ezekiel saw of the Resurrection of those dead and dry bones Ezek. 37. he tels us that before they were quickned and raised up there was a noise and a shaking ver 7. And the story informs us concerning those which seconded Christ and attended upon him in his Resurrection Mat. 8.27 that before their Resurrection the earth did quake and the rocks rent and then the graves were opened and many bodies of Saints which slept arose came out of the graves c. v. 51.52 53. Such Preparatives God is pleased oftimes and for the most
A supernaturall light the light of divine and heavenly knowledg to shine forth into their Hearts God who commanded the light to shine out of darknes hath shined into our hearts saith the Apostle to give the light of the knowledg of the glory of God in the face of Jesus Christ 2. Cor. 4.6 Gods Ministers being his Instruments in the work of Conversion they communicate that light of knowledg unto others which themselves have received making known the glorious grace of God shining in the face of Jesus Christ revealed and manifested in and by him without which Illumination there is no Regeneration Baptisme anciently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illumination and why Hence was it that the Greek Fathers anciently called Baptisme which is the Sacrament of Regeneration by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illumination taking the ground of it as is conceived from that of the Apostle Leigh Critic sacra Heb. 6.4 where he speaks of those that were once enlightned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack renders Grotius Beza ad loc qui ad baptismum descenderunt such as had been baptized And not unfitly may it be so called in as much as all those who are baptized with the Holy Ghost they have their minds illustrated with the beams of this divine and heavenly light Without such illumination no regeneration Hence is it that the twofold state of man the state of nature and the state of grace are called the one darknesse and the other light Ye were sometimes darknesse but now ye are light in the Lord Ephes 5.8 And the work of Conversion is described to be a turning from darknesse to light Acts 26.18 and a calling out of darknesse into a marvellous light 1 Pet. 2.9 Now have we received this Spirit of Illumination Hath this light shined forth unto us shined into our minds and shined into our hearts Into our minds enlightning our understandings with some measure of speculative knowledge in spiritual heavenly mysteries Certainly without this there can be no true work of Conversion no spirituall Resurrection God doth not bring men out of their graves blindfold He first openeth their eyes Paul was sent to the Gentiles to open their eyes Acts 26.18 to turn them from darknesse to light from the darknesse of ignorance to the light of knowledge which shineth into the mind And into the heart He hath shined in our hearts saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so he doth in the hearts of his people giving them not onely a speculative but an affective knowledge not onely to know the truth but to be affected with it to love it believe it embrace it to receive a love of the truth for the want of which those Apostates fell away 2 Thes 2.10 Now hath this light thus shined not onely into our minds but into our hearts then may we conclude that we have received the Spirit of Christ even this quickning spirit beginning this work of a spirituall resurrection in our souls Whereas otherwise Do we stil sit in darknesse surely we are as yet in the shadow of death 2. This Quickning Spirit 2. A Spirit of Faith is a Spirit of Faith So it is to all who have any part in this first Resurrection We having the spirit of faith saith Paul to his Corinthians 2 Cor. 4.13 that is the Spirit of God working faith in the soul This it doth in all whom it quickneth first revealing Christ unto them then it inclineth their hearts to close with him upon those Gospel terms upon which he is offered to receive him as a Saviour and as a Lord. And so it uniteth them unto him ingrafting them into this Stock from whence they receive this quickning vertue and are made conformable to Christ in his resurrection This is conveyed unto believers through faith That we might receive the promise of the spirit through faith saith the Apostle Gal. 3.14 The Promise he there speaketh of is the promise of the Spirit of Regeneration as Diodate expounds it This is the promise which the Prophets make such frequent mention of Isai 44.3 Jer. 31.33 c. Now this promise of the spirit is received by faith faith on Jesus Christ which is the purifying grace Putrifying their hearts by faith Acts 15.9 The sanctifying grace Them which are sanctified by faith in me Acts 26.18 and the quickning grace by and through which this spirituall life is conveyed from Christ into the soul Expresse is that of our Saviour John 11.25 I am the resurrection and the life He that believeth on me though he were dead yet shall he live Though he be dead in sin yet shall he live a spirituall life upon his believing Which life is therefore called the life of faith because faith is both the beginning and the principall Act of this life The just shal live by his faith Rom. 3.11 The life which I now live in the flesh I live by the faith of the Son of God Gal. 2.20 He that liveth and believeth on me saith our Saviour ver 26. of that 11th of John speaking of this spirituall life whereof saith is both the first and principall Act. Now have we received this Spirit of Faith Have we felt this work of the spirit upon our hearts drawing and inclining them thus to receive Jesus Christ thus to close with him thus to rest upon him thus to give up our selves unto him If so surely we are in the number of those that have part in this first Resurrection Otherwise being yet in a state of unbeliefe we are also in a state of death 3. 3. A Spirit of Holinesse This Quickning Spirit is also a sanctifying spirit a spirit of sanctification Such was the spirit whereby Jesus Cbrist was raised He was declared mightily to be the Son of God according to the spirit of sanctification by the resurrection from the dead Rom. 1.4 That Spirit which raised up Jesus Christ was the same divine spirit which sanctified his humane nature wherein it dwelt And such is this quickning Spirit to all in whom it dwelleth Being to them a Spirit of Faith it is also to them a Spirit of Sanctification purifying their hearts through faith Hence is it that the Apostle puts these two together Sanctification of the spirit and beliefe of the truth 2 Thes 2.13 Faith and Holinesse never go asunder Where the Spirit of Christ is a Spirit of faith it is also a Spirit of holinesse changing the heart putting into it a new quality of holinesse turning the bent of it from and against all sin unto holinesse and righteousnesse working in it an unfeigned hatred of the one and love to the other Now have we received this Spirit also Do we find such an inward change wrought in our hearts Do we find the Law of God a Law of Holinesse written upon them A law contrary to the law of sin so the Apostle calleth that sinfull corruption which dwelleth and reigneth
awake unto life that your Resurrection may be unto you a Resurrection of life awake arise here Many that sleep in the dust of the earth shall awake saith Daniel but how some to everlasting life and some to everlasting shame and contempt Dan. 12.2 Now I know there is none of you but would willingly have your portion with the former of these to awake in the Morning of the Resurrection unto everlasting life That you may so do awake here Awake and arise from sin unto righteousnesse and holinesse here otherwise never look to awake to life and happinesse hereafter They and only they shal be exempted from the power of the second death who have their part in this first Resurrection Rev. 20.6 To let in the Motion A twofold Evasion met with and answered that it may enter and take place with those whom it concerneth give me leave in the next place to meet with a shift or two whereby men do use to bear off the blow to evade the force of this Exhortation We will awake and arise say some but it is yet too soon We would awake and arise say others but we fear it is now too late Thus while the one presumeth and the other despaireth both lie stil in the same grave To meet with both these briefly Evasion 1. The presuming shift It is too soon to arise 1 For the presuming shift We will awake and arise but it is yet too soon Thus did the people in Haggai's time put off the raising and building of the materiall Temple with a nondum tempus This people saith The time is not come the time that the Lord's house should be built Hag. 1.2 Thus do many put off the raising up of this spirituall Temple They wil arise but the time is not yet come A shift like that which Solomon's sluggard maketh use of Prov. 6. Being called upon to awake and arise verse 9. How long wilt thou sleep O sluggard When wilt thou arise out of thy sleep He replyeth in the next verse vers 10. Yet a little sleep a little slumber a little folding of the hands to sleep He wil arise but not yet Even thus do many poor sinners put off the call of God calling upon them to awake and arise out of the dead sleep of sin Yet a little more sleep c. They wil arise from sin to righteousnesse but not yet Modo modo By and by hereafter It may be they think it is yet early day with them their sun is but new risen It is but the morning of their age their youthful season and they must give youth the swinge They think it is with Men as with Horses If they are broke too soon they are spoiled They are afraid lest that impious Proverb which was never yet verified in any should prove true in them Young Saints old Divels and therefore they wil leave this work to their old age When they have nothing else to do then they wil begin to think of this work to look towards God when they are about to leave the earth then they will begin to think of heaven Ans Fond men Old age the unfittest time for this work Is this the time to begin to live when you are ready to die Is this the time to rise from the grave of sin when you are falling into the grave of the earth Is this the time to rise to righteousnesse when you cannot rise from your bed or couch Is this the time to begin to look towards heaven when you begin to stoop and look downwards towards the earth Of all other old age will be found to be the unfittest time for this work You know whose Exhortation it is Eccl. 12.1 Remember now thy Creator in the dayes of thy youth while the evill dayes come not Such are the dayes of old age evil dayes in respect of the manifold infirmities diseases aylements which attend upon it Ipsa senectus morbus est Old age it self is a disease and being so it is the most improper time for this work of Repentance and Amendment of life How can a man be borne when hee is old saith Nicodemus speaking of himself John 3.4 So may we say of being born again Regeneration deferred to old age is How shall an old sinner be made a young Saint The work of Regeneration being deferred untill old age wil then be found both difficult and suspicious 1. Difficult 1. Difficult The Grave of sin is like the Grave of the earth The longer a man lyeth in it the more difficult will his Resurrection be When Lazarus had lyen four days in the grave Martha thought that Christ came too late that there was no possibility of a recovery Lord saith she By this time he stinketh for he hath been dead four dayes John 11.39 The like we may say of aged confirmed sinners who have lyen not four dayes but it may bee forty sixty eighty years rotting and putrifying in the grave of sin so as they stink already their lives and conversations have been scandalous and offensive to all that have come neere them many a day How do we think that such putrified soules should ever be raised again In such the work of Regeneration cannot but be apprehended to be a difficult work It was the speech of Sarah when the Angell told her shee should conceive and bring forth a son in her old age having been to that day barren What saith she shall I after that I am waxen old have pleasure Gen. 18.12 So may an aged sinner say concerning the work of Regeneration What shall I who am now waxen old gray-headed in sin shall I now have pleasure shall I find delight in spirituall and heavenly things which to mee hitherto have been dry and saplesse Shall the Immortall seed of the word become fruitfull in me Shall the new man be conceived shall Christ be formed in my soul which hath hitherto been as barren as dead as ever Sarahs womb was This though to God it is possible and easie yet to man it will be found a difficult work Women who never had a child till their age oftimes pay deare for it before they see it Aged sinners will finde Repentance to bee bitter the worke of Regeneration difficult 2 Suspicious 2. And as difficult so suspicious True Repentance is never too late but late Repentance is seldome true seldome sincere Aged sinners if they begin to forsake their sins and looke towards God and towards heaven it may be suspected that it is not love to God that draweth them but fear of Hell that driveth them to it Upon these grounds let all be perswaded not to put off the call of God Put not off the call of God Doth Christ by the Trumpet of his word summon you as at this time he doth to arise and come forth of the grave of sin do not say that it is too soone Wil you think thus to put off the
Archangel at the last day when you shall heare the dismall sound of his Trumpet Surgite Mortui Arise ye dead and come to Judgment wil you then plead that it is too soon to arise you wil arise herafter I beseech you think upon this now what answer you must then return to the summons of your Corporal Resurrection and return the same now to this summons of your spiritual Resurrection Doth Christ call unto you and bid you arise from sin He doth so do not put him off with delayes To day if yee will hear his voyce saith the Authour to the Hebrews Hebr. 3.7 citing the words of the Psalmist Psal 95.7 Now whilest salvation is offered now take the present opportunity and make use of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To day The time of this life is but a Day Your Father Abraham rejoyced to see my day saith our Saviour speaking of the term of his own life upon earth John 8.56 And this day is the day of our first Resurrection Arise therefore whilest this day lasteth This is the great work which we have to doe every of us while we are here upon earth and therefore work this work of God whilest this day lasts knowing that the night is coming wherein there is no working as our Saviour tels his disciples John 9.4 And how much of this day is yet behinde how nigh this night may be who can tel How knowest thou but that thy Sun may goe downe at noon and therfore defer not to answer the call of Christ calling upon thee to arise None know whether God wil call again Which if thou shalt do How knowest thou whether ever hee wil call again or no We know what our Saviour once said to his Disciples when hee had twice awakened them and yet coming to them the third time and found them sleeping Sleep on now saith hee and take your rest Matth. 26.45 As if he should have said Now take your course ye may sleep for me as long as you will I will never awaken you more or you wil have little list to sleep ere long whether I awake you or no. Christians there is none of you but Christ hath come unto you once and again many times calling upon you in the Ministery of his word bidding you awake arise Now what do you yet sleep Take heed lest that terrible doome proceed out of his lips Sleep henceforth and take your rest A restlesse Rest There is a time when Christ will call no more My spirit shall not ever strive with man Gen. 5.3 And what knowest thou whether this be not the last time of asking And therefore if he do now knock at the door of any of your hearts call upon you by the inward motions of his spirit as hee doth by the outward Ministery of his word do not put him off as Felix did Paul Act. 24.25 saying you will hear him another time when you have a convenient leisure you will call for him So you may and yet he not answer Because I have called and ye refused saith Wisdom therefore ye shall call upon me but I will not answer Prov. 1.24 28. So dangerous a thing is it to try conclusions with Jesus Christ to try whether the winde will blow again whether the Cock will crow again whether the Trumpet will sound again Doth it now sound in any of your hearts as it doth in your ears calling upon you to arise from sin unto righteousnesse do not say It is too soon Evasion 2. The despairing shift 2. But is it now too late There is the second shift no lesse dangerous then the former I have lien a long time in the grave of sin rotting and putrifying there I am an habituated inveterate sinner Is there yet any hope for me Repentance in age difficult to man not to God Ans This was the Argument that shook Martha's faith Her brother had lien four dayes in the grave But what saith our Saviour to her Said I not unto thee If thou wouldest believe thou shouldest see the glory of God John 11.40 The like I say unto thee Art thou an aged sinner Suppose one of those the Prophet Isai speaketh of Isai 65.20 A sinner of an hundred years old yet only believe thou shalt see thou shalt feel the glory of God the glorious power and grace of God in changing thee yet before thy change cometh working this Resurrection in thee and for thee To thee this work is now more difficult not so to him who is the Resurrection and life It was all one to Christ in the dayes of his flesh to raise up the Courtiers son from the sick-bed John 4.46 and Jairus his daughter from the death-bed Mat. 9.25 and the widow of Naim's son from the Biere Luke 7.14 and Lazarus from the grave and that after his three dayes buriall John 11.43 True indeed in the last of these it is said that he groaned in himselfe once and again ver 33 38. But this he did either by way of sympathy expressing his griefe and compassion towards Mary and the rest of the mourners or else by way of Antipathie expressing his anger and indignation against Martha and the rest of those faithlesse ones who so far questioned his power in effecting what hee had undertaken not in regard of any apprehended difficulty in the work which when hee came to it hee effected with a word Lazarus come forth Is it so that you are not only dead in sin but have lyen long in that state under the power of this death yet despair not But in this state I have often withstood the Call of God Doubts Answered Repl. 1. Resisting the call of God Oft have I heard the voyce of Christ but have not answered it Oft have I felt the strivings of the Spirit of grace but have checked resisted quenched the motions thereof And so had the Jews done Ans as Stephen tels them to their face Acts 7.51 Ye stiff-necked and uncircumcised in hearts and ears ye do always resist the holy Ghost yet Peter invites them to repentance with assured hopes of mercy upon their coming in and accepting the offer Act. 2.38 Repent ye therfore and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall received the gifts of the holy Ghost Of which gifts the chiefest is this of Regeneration But I fear Repl. 2. The case of Apostacy I am in the number of those of whom St Jude speaks ver 12. of his Epistle A Tree that is twice dead a relapsed Apostate one that hath fallen away from the grace of God after that I was once enlightned one that hath fallen back again into a state of sin and death after that in my owne and others apprehensions I had begun to live the life of grace So as I fear I am also as he speaketh plucked up by the roots for ever cut off from all hope
of spiritual union or Communion with Jesus Christ under an impossibility of ever being renewed of ever partaking in a second spiritual Resurrection Answ Answ Still this makes the case more difficult yet despaire not Surely Lazarus died again after his first resurrection yet shall his body be raised again at the last day Believe it Christ is able to do as much for thy Soul as he will do for his Body And this if thou beest not stil wanting to his grace he will do Restore thee from thine Apostacy Quest Quest But what then shall I do that I may be made partaker of this grace that I may have my part in this first resurrection What to be done to attain this Resurrection nay being a dead man what can I do A dead man is a meer patient in the work of his own resurrection Ans Answ True and so is a sinner in the first act of his own Conversion as I have before shewed you In thine own strength without Christ thou canst do nothing in this way as our Saviour tels his Disciples John 15.5 what Paul saith of a dead Body 1 Cor. 15.43 we may say of a dead Soul It is sown in weaknesse Being dead in sin it is in a state of impotency not able to raise it self or to contribute ought toward it own resurrection But yet this thou mayst doe and this be thou directed to do 1. Wait and attend upon God in the use of Direct 1 those means whereby he ordinarily effecteth this Resurrection This could that poor Waite upon God in the use of means impotent bed-rid man in the Gospel do John 5. Though he could not put himselfe into the waters yet he could lye at the pool And the like maist thou doe Though thou canst not quicken and raise up thy self yet thou maist attend upon those means whereby God is wont to convey that grace whereby he effecteth this work which is the Ministry of the word By this means it was that those dead bones were quickned Ezek. 37. viz. by the Prophets prophecying upon them verse 4. Hee said unto mee Prophecie upon those bones and say unto them O ye dry bones hear the word of the Lord. And by this means it is that dead souls are quickned by the Ministry of the word This is the Trumpet of Jesus Christ Here is the voyce of Christ to be heard whereby he quickneth the dead And therefore with care diligence conscience attend upon this Ordinance hearkning and listning to hear the voyce of Jesus Christ 2. Direct 2 Not hardening our hearts Not hardening the heart Let that be a second direction To day if you will hear his voyce harden not your hearts Heb. 3.7 This men of themselves can do Though they cannot soften their own hearts yet they can harden them and that by resisting the motions of the spirit of grace Now would you have your part in this first Resurrection take heed of thus hardning your hearts take heed of resisting quenching the first Motions of this spirit but give way to them let in the voyce of Christ into your soules Let in the voyce both of the Law and Gospel Let in the voice of the Law The voyce of the Law for the awakening of you This is the first use of the Law to rouse and awaken dead souls to convince poor sinners of the sinfulnesse and misery of their Naturall Condition Let it bee usefull to you in this way Give way to the spirit of conviction for the awakening of you Were it possible that a dead man could be awakened and made apprehensive and sensible of that state wherein he is being under the power of death to see how he hath the grave for his house and maketh his Bed in the darkness where corruption and the worme claime kindred of him being his onely Companions as Job describeth that state Job 17.14 he should not need to be perswaded to arise and come forth and to accept of a Resurrection being tendred to him Surely so would it bee with poor sinners Were their consciences but once thoroughly awakened and themselves made apprehensive of the misery of their naturall condition how their soules ly putrifying and stinking in the grave of sin they should need no other argument to induce them to come out from thence and to accept of this new life offered and tendred unto them Suffer your selves therefore to be thus awakened Give way to the discoveries of the Law bringing them home to your selves in your own particular that so you may see and feel your selves in a state of sin and death under the power of a spirituall death bound over unto Eternall death Let in the voice of the Gospel Answering it Being thus awakened by the Law now hearken to the sweet voice of Christ in the Gospel calling upon you and commanding you to arise and stand up from the dead Lending not only your ears but your hearts to this call closing with it returning answer to it as old Elie adviseth young Samuel to do in a like case 1 Sam. 3.9 speak Lord for thy servant heareth Thus when Christ shall be pleased to call upon you outwardly in the Ministry of his word inwardly by the motions of his spirit inviting perswading requiring you to arise from sin to Righteousnesse give entertainment to this call of his accepting this offer of grace by faith receiving Christ himselfe into your hearts yeelding up your selves unto him to be framed and fashioned according to his will So doing he wil communicate himself unto you in this blessed way being unto you Resurrection and life For this you have his expresse promise with an Ecce a Behold before it that you may take the better notice of it Revelation 3.20 Behold I stand at the door and knock If any man hear my voice and open the door I will come in and sup with him and he with me The Doore there spoken of is the doore of mens Consciences At this door Jesus Christ standeth attending and waiting with much patience upon poor sinners Thus standing at this Doore he knocketh this hee doth by outward means and inward Motions as one desirous of admittance Now saith he If any one hear my voyce not only giveth me the bare hearing but hearkneth attendeth to what I say And openeth the door thereupon letting me into his heart receiving me by faith accepting me as a Saviour and a Lord I will come and sup with him c. I wil now communicate my self unto him in the most intimate way letting into his soul the sweetest and most efficacious influences of my grace and spirit for the carrying on and perfecting that blessed work which is there begun This will Jesus Christ doe to the soul that thus hearkneth to his voyce to his Admonitions Exhortations Offers Promises receiving him by faith cleaving to him by Love submitting to him by Obedience he will be to it Resurrection and Life The
main work is to close with Jesus Christ And therefore let your first and main work be thus to close with Jesus Christ thus to let him into your souls thus to receive him that so you may come to have union with him From that union wil flow this blessed Communion Having union with his Person you shall have Communion in his Resurrection So hath the Graft with the Stock Having union with it it hath also communion with it in the springs Resurrection and that by participating in that sap and juice which is in it Thus being made one with Christ by faith ye shall be made partakers of that same spirit whereby Christ himself was raised from the dead which wil have the same effect in you that it had in him And therefore again and again be perswaded to close with the Lord Jesus Not thinking it enough that you are put into him by a Sacramentall Insition as all persons Baptized are or that you cleave unto him by an outward visible profession as all Hypocrites and carnal Gospellers do but that you may have a true spirituall coalition a reall Mysticall union with him Being thus ingrafted into him you shall be made conformable to him in his Resurrection you shall bee raised from this death of sinne to this Life of grace as he was from the death of nature to the life of Glory But all this while I must remember I have been speaking to dead men Without his concurrence all motions or endeavours this way are in vain and consequently that unlesse Jesus Christ himselfe shall please to second this word with his own spirit all that I have said or can say in this case will prove but lost labour As it was in the raising of the Shunamites son 2 Kings 4.31 Gehezi Elisha's servant hee cometh first and layeth his Masters staffe upon the face of the Child and this he did by his Masters direction and appointment verse 29. but all in vain Til Elisha himself come and stretch himselfe upon the child putting his face to his face c. there was no awakening no reviving verse 31. Thus have I as a poore servant a Minister of Jesus Christ laid a Gospell command upon you requiring you in his name to awake and arise but unlesse my Master himselfe the Lord Jesus the true Elisha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salus the Health of God as the word signifieth unlesse hee come and make an effectuall Application of himselfe unto your souls breathing into the face of them the breath of a new life all my endeavours will be to no purpose And therefore let me in the close of this Point direct and desire you to look up unto him who is the Resurrection and life earnestly imploring this grace and favour from him that he himselfe would be pleased to undertake this work communicating unto you that Quickning spirit whereby your hearts may be inclined and your selves inabled to arise and stand up from the dead to awake and arise from sin unto Righteousness which of your selves you are not able to do I have done with the former sort such as are as yet strangers to this first Resurrection Application to such as are thus risen with Christ Come we now to the later Such as are in their measure made partakers of it As for Exhort 1 you Let me in the first place excite you to a thankefull acknowledgment of this so great a mercy Bee thankfull for this Mercy This is the end of all that Grace which God is pleased to exercise upon his people viz. that They should be to the praise of his Glory Eph. 1.12 14. That they should shew forth the praises of him who hath called them out of darknes into a marvellous light So our new Translation readeth that of St Peter 1 Pet. 2.9 And the Originall wil bear it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying both vertues and Praises And this be you excited to do you that are made partakers of this so peculiar a favour Which whether it be a mercy worth the acknowledgment The first Resurrection a mercy worth the acknowledging do but consider the greatness of the work the Freeness of the Agent and the Indisposition of the subject and then give sentence For the greatnesse of the work it is a Resurrection For the freenesse of the Agent it is a Resurrection For the Indisposition of the subject stil I say no more it is a Resurrection Resurrection is a great work It is so to raise up a dead body It is no lesse to raise up a dead soul A work of a mighty almighty power even of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that exceeding greatness of power as the Apostle calleth it Eph. 1.19 No lesse then that effectuall working of that mighty power of God which hee wrought in Christ when he raised him from the dead And what is it that should move God to exercise this power upon you rather then upon others surely not any thing in your selves Dead bodies are all alike indisposed to a Resurrection And so are dead souls That God hath made you the objects of this power it is only his free grace that moved him to it All the sons of Adam by nature are like so many carcasses buried together in the same Church-yard or lying together in the same Golgotha or Calvery the same Charnell-house You that are now made alive unto God time was when you were in the same condition with the rest of the world Dead in trespasses and sins even as others Eph. 2.1 3. Now how is it that Christ hath been pleased to sound the Trumpet as it were upon your graves to pick and single you out from the common heap to make you the objects of his power and mercy whilest in the mean time he hath suffered so many millions of souls on each side of you to sleep in eternall death Surely this is no other but that which the same Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.7 the exceeding riches of his grace in his kindnesse towards you in Christ Jesus Who but will acknowledge it a speciall favour a singular kindnesse which Christ shewed unto Lazarus in coming unto him and that before he was sent for to raise him up from the dead He might have had far more noble Patients to have done so miraculous a cure upon He might have manifested this his power upon the Kings and Princes and Potentates of the earth from whom he might have expected a better recompence then he could from Lazarus yet he neglects them and singles out him Here you will say as the Jews did when they saw Christ weeping for this his deceased friend Behold how he loved him John 11.36 This was a declaration of singular affection unto Lazarus no lesse is that affection which he hath manifested unto you you were as truely dead as ever Lazarus was you in
your souls as he in his body Now Christ hath come unto you and that before he was sent for otherwise he had never come working the same nay a greater work upon you raising you up from the grave of sin not to a temporary as he did Lazarus but to an eternall an immortall life Sure I am he might have had more noble Patients he might have made choice of the Princes and Potentates of the world the wise the rich c. But them he hath passed by many of them most of them Not many wise men after the flesh not many mighty not many noble are called 1 Cor. 1.26 You hath he singled out to be the objects of this power and mercy Herein acknowledge the exceeding riches of his grace and give him the glory of it by a thankfull acknowledgement To raise up your hearts whereunto Divers considerations raising up the heart to this acknowledgement look first downwards into the hideous darksome loathsome dungeon of the grave from which you are raised that wretched state of sin and death from whence you are delivered Then look upwards to that blessed state this blessed life to which ye are raised Look inwards into your selves and there behold the Image of God in measure restored the first fruits of the spirit already laid in assuring to you the full crop of heavenly glory in due season Look about you and behold on each side millions of souls still sleeping rotting stinking in the grave abiding under the power of sin and death and then see whether here be not matter for a thankfull Gratulation When the Israelites saw the Egyptians lie dead upon the sea-shoar themselves being come safe to land they could not but break forth into praising and magnifying of God Then sang Moses and the children of Israel this song unto the Lord Exod. 14.30 15.1 Such a difference hath God put betwixt you and others raised you from the grave where others lie dead Give unto him the praise and glory of this his free and rich grace Inwardly acknowledging it outwardly expressing that acknowledegment by speaking to his praise and living to his praise so living as Christ himselfe lived after his Resurrection Exhort 2 2. Which let me exhort you unto in the second place Are you in the number of those who have their part in this first Resurrection Are you risen with Christ then walk as you have Jesus Christ himselfe for an Example so living as Christ himself lived after his Resurrection Live as Christ lived after his Resurrection Quest But how is that Ans Take it in three or four particulars 1. No more returning to the grave again 1. See that you return to the grave no more This did Lazarus And this it is supposed did those Saints which accompanied and attended upon Christ in his Resurrection They returned to their graves again they died again But so did not Christ himselfe Christ being risen from the dead he dieth no more ver 9. of this Chapter No more do you Hath God begun to raise you from the grave of sin do not return thither again Take heed of ever returning to your former state Object But happily some may say What need such a Caveat as this A Caveat not uselesse though Saints be not subject to totall and finall Apostacy There being no fear of such an Apostacy Those who are once raised with Christ shall never die again He that liveth and believeth on me shall never die John 11.26 They who have once their part in this first Resurrection shall never come under the power of a second death Such cannot fall away totally and finally from this grace of God Ans What then Shall any hereupon take liberty to continue in sin 1. To continue in sin that grace may abound a desperate conclusion and to live as they list Surely then whoever thou art that shalt dare thus to turn the grace of God into wantonnesse that makest such desperate use of so comfortable a Doctrine drawest such poisonous and damnable inferences and consequences from such sweet and comfortable premisses thou mayest take that unto thy selfe which Simon Peter once said to Simon Magus Acts 8.21 and conclude that as yet Thou hast no part nor lot in this matter Thou art as yet a stranger to this mysticall Resurrection and it may be feared art like so to be Paul will tell such perverters and abusers of this grace of God that their damnation is just Rom. 3.8 And Saint Jude maketh this a character of a man ordained of old to condemnation that shall dare thus to turn the grace of God into lasciviousnesse Jude ver 4. This for you 2 Saints may fall fouly and fearfully though not totally and finally 2. In the second place as for true Beleevers such as are made partakers of this grace the grace of Regeneration it is true they shall be so upheld by that Manutenentia Divina so kept by the power of God through faith unto salvation as that they shall never totally and finally fall from it but yet they may fall fouly and fearfully so fall as the story tels us that Eutichus did who fell from the third loft Acts 20.9 so as they may be taken up for dead Though their life may be still in them as Paul saith of him ver 10. yet they may be dead in their own and others apprehensions They may lose that strength and vigour with that sense and feeling which sometimes they had so as though they do not return to the grave againe yet their life may draw nigh to the grave so as they may be accounted both by themselves and others amongst them that goe down to the pit free among the dead as Heman saith of himself Psal 85.3 4 5. They may be brought to the gates of the grave as Hezekiah said of himself Isa 38.10 Such may the condition of a true beleever be 3ly As for others such as have a name to live they may die again 3. Such as have a name to live may die again Self-deceiving hypocrites those walking ghosts who seemed to have been partakers of this Resurrection they may return to the grave again losing all that which they seeemed to have as our Saviour saith of the formall Professour Luke 8.18 losing all those common graces which like Bristol Diamonds for a time sparkled and shone forth in them Such Apostacie is no Raritie Saint Peter can tell us of Dogs returning to their vomit again and Swine after they have be washen returning to their wallowing in the mire again Such as After they have escaped the pollution of the world through the knowledg or acknowledgment of the Lord and Savior Jesus Christ yet are again entangled therein and overcome 2 Pet. 2.20.21 And the Authour to the Hebrews wil tel us of some who having been once enlightned by the word and have tasted of the heavenly gift have felt some flashes of inward peace and joy
and were made partakers of the holy Ghost the common gifts and graces of the Spirit and have tasted the good word of God have found some relish in the sweet and saving promises of the Gospel and the powers of the world to come have had some ravishing apprehensions of the joyes and glory of heaven yet they fall away by a total apostacie returning to their former condition being brought wholly under the power of sin again so you have it Hebr. 6.4 5 6. Now in the fear of God take heed this prove not your condition The conditions of Apostates most desperate Which if it do mark what follows Your later end will be worse then your beginning and it would have been better for you never to have known the way of righteousnesse them having known it to turn from the holy Commandement so you shall finde it 2 Pet. 2.20 This will put you into a desperate state under an impossibilitie in an ordinary way of ever being renewed again unto repentance so you have it Heb. 6.4 6. If yee shall thus sin wilfully after that ye have received the knowledg of the truth there remaineth for you no more sacrifice for sins but a certain fearfull looking for of judgment and firy indignation so you may read it Hebr. 10.26 27. Trees which are twice dead what can they look for but to be plucked up by the roots cut off from all union and communion with Jesus Christ Jude 12. So desperate is the condition of wilful Apostates such as having been in measure wrought upon by the grace and spirit of Christ illuminating convincing and in measure changing and reforming though not regenerating them If they shall willingly and wilfully return to their former state it puts them into a most dangerous and desperate condition Being raised come not nigh the Brink of the grave again And therefore Is it so that God hath begun this work this change in any of you Take heed of looking back Come not nigh the verge the brink of the grave again do not henceforth give way to any one sinne so as to live in it to continue in it This the Apostle here in the former part of this chapter presseth upon these his Romans How shall we that are dead unto sin live any longer therein ver 2. Beleevers are dead to sin nay risen from sin how shall they live or ly in it we would account it a madnesse in a man that is raised from the grave to return thither again and to make his abode there It is no lesse for Christians that are risen from the grave of sin to returne to it to live and continue in it In this imitate your heavenly pattern who being raised from the dead dyed no more 2. Being raised from the dead evidence Exhort 2 your Resurrection Evidence this Resurrections by the action of a spirituall life So did your Saviour Being raised from the grave he evidenced the truth of his Corporall Resurrection shewing himself alive after his Passion by many infallible proofs as the Evangelist hath it Act. 1.3 specially by doing the actions of a naturall life speaking to his Disciples and eating with them Thus do you evidence the truth of your spirituall Resurrection Evidence it both to your selves and others and that by doing the Actions of a spirituall life approving your selves unto God and man in all duties of Piety charity Being delivered out of the hands of these your enemies Sin Satan Hell Death now serve God in Holiness and Righteousness all the days of your life Thus yeeld up your selves unto God as those that are alive from the dead and your members as instruments of Righteousnesse unto God as the Apostle presseth ver 13. of this Chapter Thus being now brought into a new state walk answerable to it and that by living a new life so did our blessed Saviour after his Resurrection as I have shewed you Hee lived after another manner then before he did Do you the like Hic dies aliam vitam adfert alios mores postulat This new state calls for a new life and conversation Herein lieth the principall part of a Christians conformitie to Christ in his Resurrection That like as Christ was raised from the dead by the glory of the Father so he also should walk in newnesse of life so you have it in the words before the Text. And therefore As concerning your former conversation put off the old man and put on the new so you have the Exhortation Ephes 4.22 24. You were sometimes darkness you were so during your abode in the grave of sin but now being risen yee are light in the Lord walk therefore as children of light so it follows Ephes 5.8 In times past ye walked according to the course of this world c. so the Apostle describeth your former state Eph. 2.3 but now being brought into a new state henceforth be not conformed to this world but be ye transformed c. so the same Apostle presseth it Rom. 12.2 Be ye metamorphosed so living now as becometh men of another world So did your Saviour after his Resurrection as I shewed you and so do you As for the comforts of this present world use them but not abusing them so use them as not using them Seeking after spirituall things spirituall Meates and Drinks spiritual riches spiritual pleasures and delights These are sutable to your new state If ye be risen with Christ seek the things which are above Col. 3.1 Hereby evidence that you have your part in this first resurrection by walking answerably to this new condition With all living to the Glory of God So did your Saviour as I have showen you in opening of the former verse he was raised from the dead as by so to the Glory of God his Father that he might glorifie him Herein be you conforme to your pattern Being raised from the dead by the glory of God now be you to his glory making this the end of your life to glorifie God Glorifie him both with your spirits and with your Bodies both which are his by more then a single right 3. Are you thus risen then waite for the Exhort 3 day of your change the day of your Translation Wait for the day of Translation So did your blessed Saviour after his Resurrection he made his abode here upon earth for forty dayes waiting for his Ascension Do you the like who are made partakers of this first Resurrection The day of your Translation is not farr off Forty dayes At most a few yeares In the meane time waite for it So do all they who have received the first fruits of the Spirit They wait for the Adoption viz. the Redemption of their Bodies Romans 8.23 There is a twofold Adoption and a twofold Redemption Duplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A twofold Adoption the former inchoate which gives a Jus ad rem a right unto the Inheritance The
perfected till grace be swallowed up of glory The Christian's rising to newnesse of life is like the Suns rising upon the earth which is by degrees higher and higher till it cometh to the Zenith the mid-heavens The comparison is Solomon's Prov. 4.18 The path of the just is as the shining light which shineth more and more unto the perfect day Such is the path of the righteous in the work of Sanctification herein he maketh a progression going as the Travellers did to Sion from step to step from strength to strength Psal 84.7 This is a work not perfected at once The inward man is renewed day by day 2 Cor. 4.16 So much as I told you the Apostle here in the Text insinuates where speaking of this first Resurrection he speaketh of it not in the present or preterperfect but in the future tense not we are but we shall be planted together in the likenesse of his Resurrection Thus is it with Mortification in the best it is an imperfect work Nondum prorsus mortui sumus peccato saith Beza upon the Text We are not as yet wholly dead unto sin However the relicks and remainders thereof are not imputed to believers yet they are not altogether freed from the power of it And so is it with Vivification this first Resurrection They who have their part in it are not yet wholly risen Here the School distinction takes place Totus homo sed non totum hominis The whole man is risen but not the whole of the man In a regenerate person the whole man is renewed every part spirit soul and body but not wholly stil there are some relicks of the old man some remainders of corruption left in him still he doth haerere in luto his feet do still after a sort stick fast in the mire of corruption alluding whereunto as may be conceived our Saviour tels his Disciples John 13.10 that He who is washen needeth not save only to wash his feet A metaphor or similitude taken from a man washing himselfe in a river whose body is washen and clean onely his feet being in the mire still need washing Or as Grotius apprehends it from a man coming out of a Bath bare-foot his body is clean onely his feet are soiled with dust So is it with believers who are washen in the bloud of Christ they are freed from the guilt of sin and they are freed from the regning power and dominion of sin The whole man the person is washen but not the whole of the man stil there is some soile which cleaveth unto their feet some relicks of sinfull corruption remaining to be washen away They which are risen have yet need to rise more and more And this do you Are you risen yet rise rise daily As Paul saith of his dying 1 Cor. 15.31 He died daily So let it be with your rising from sin to righteousnesse Rise daily And that 1. In respect of the acts of sin 1. In respect of the Acts of sin You daily fall into sin and therefore rise daily from sin The just man falleth seven times a day and riseth up again saith the Wise-man Pro. 24.16 It is true as well of falling into the evill of sin as of misery Thus he falls seven times a day that is often Now daily falling rise again daily by the renewed acts of repentance renewing your sorrow for sin your resolution against it 2. In respect of carnall and sinfull security Secondly In respect of carnall and sinfull security wherewith the most sanctified souls are subject to be surprized and overtaken Even the five wise virgins slept as well as the foolish Mat. 25.5 From this sleep arise daily Awake thou that sleepest and stand up from the dead saith the Apostle speaking to believers as well as others Eph. 5.14 Though they do not sleep as others 1 Thes 5.6 yet they are subject to sleep as well as others though they do not sleep a dead sleep as Lazarus did of whom our Saviour saith I go to to awake him out of sleep John 11.32 Such is the sleep of unregenerate persons yet they may sleep a deep sleep such as Peter and James and John did in the Mount where their Master was transfigured Luke 9.32 and the rest of the Disciples in the Garden where their Master was apprehended of whom it is said they were heavy asleep Mat. 26.43 Though they do not sleep in a state of sin yet they may for a time sleep in some particular sin So did David who lay divers moneths in those foule sins of his And so did Peter for a while till the crowing of the cock awakened him In this respect then awake and arise daily shaking off this sinfull security stirring up your selves to an holy vigilancy and watchfulnesse over your hearts and lives 3. And thirdly thus arise also in respect of the power of sin 3. In respect of the power of sin Still there are and will be some relicks of habituall corruption left in the soul somewhat of the old Adam remaining to be put off That ye put off the old man saith the Apostle speaking to his believing Ephesians Ephes 4.22 In this the Believer's Resurrection is like unto Lazarus his who coming out of the grave brought his grave-clothes with him John 11.44 Thus is it in this first Resurrection though the person be brought out of the grave of sin yet he hath the grave-clothes still hanging about him some remainders of corruption which are yet to be put off Paul writing to his Colossians Col. 3. though for the main he looked upon them as such as had put off the old man as he saith ver 9. yet he presseth upon them a further degree of mortification But now put you off all these things anger wrath malice c. ver 8. Lo here what are the rags of the old man even all sinfull lusts inordinate affections And these are Christians to be daily putting off more and more This do you who are risen with Christ every day labour to get more and more strength against your corruptions a more full conquest over them that you may find your souls daily advancing to a further distance from the state of sin rising more and more out of this grave 4. In respect of newnesse of life 4. And thus arising from sin rise daily to newnesse of life indeavouring a further renovation of the new man That it may be renewed more and more as in knowledge Ye have put on the new man which is renewed in knowledge saith the Apostle Col. 3.10 so in holinesse and righteousnesse which are the other parts of this new man as the Apostle tels us Ephes 4.24 Have you begun to put on this new man put it on daily more and more by indeavouring to grow in grace and in the knowledge of your Lord and Saviour Jesus Christ as Saint Peter exhorts in the close of his second Epistle Adding one grace to another to faith vertue to