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
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
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
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
God No Jesus Christ this good shepherd will not lose any of his sheep He will not suffer you to perish and miscarry totally and finally to fall away from this grace of God But having through him through his blood had access into this grace you shall stand and abide in it till Grace bee swallowed up of Glory He who hath made you partakers of the first Resurrection will also make you partakers of the second even of that Resurrection of the Just raising you up unto that blessed and glorious life which is put into the hands of this your Mediator to dispence to all those who are given unto him This I speak not to render you secure in this your standing Confident you may be Christians may be confident but not secure you ought to bee We are alwaies confident saith the Apostle 2 Corin. 5.8 And this all beleevers ought to bee Holding fast their Confidence and rejoycing of hope firm unto the end as the Apostle hath it Hebr. 3.6 Not casting away their confidence which hath great recompence of reward as the same Apostle presseth it Hebrews 10.35 But not secure not trusting to your owne strength which if leaned upon will be found to bee but weaknesse but in the strength of another even of this blessed Mediatour who hath prayed for you that your faith should not fail Thus doth a Child walking in slippery waies it trusteth more to the hand that leadeth it then to its own feete Such is a Christians way to Heaven a slippery way So David apprehended it when hee put up that prayer unto God Psalm 17.5 Lord hold up my goings in thy pathes that my footsteps slip not Even David if left to himself is subject to slip and fall which hee did and that dangerously And so are the best of Saints Peter standing upon his owne legs being confident in his owne strength we know how he fell insomuch that had not his Lord and Master stepped in to him to helpe him up he had never risen again Learn wee hence never to be confident in our selves never secure Sola istaec securitas nunquam esse securum This onely is a Christians security never to be secure But ever fearfull Happy is the man that feareth alway saith the Wiseman Proverbs 28.14 that is ever mistrustfull never confident of himselfe Selfe-confidence is carnall confidence And therefore away with it In this sense let us have no confidence in the flesh Yet confident we may bee rejoycing in Jesus Christ from whom we have that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Manuduction spoken of by the Apostle Ephes 3.12 who holdeth and leadeth by the hand all those who are given to him so as that either they shall not fall or falling they shall rise again so as not to miscarry in their journey to heaven To passe on 3. Comfort against Tentations 3ly Here is a ground of comfort against the many and manifold Tentations which beleevers are subject to This they are subject to Tentations and that all kind of Tentations But let them not be dismayed or discouraged by them knowing that the Mediatour betwixt God and men is the Man Christ Jesus A man like unto themselves In all things made like unto his Brethren Heb. 2.17 One who in the days of his flesh had experience of the like Temptations Hee was in all points tempted like as we are saith the Apostle Heb. 4.15 onely without sin So hee was Tempted in his Body tempted in his Soul tempted in his life tempted in his death tempted of Satan Mat 4.1 Tempted of men the instruments of Satan Mat. 22.18 Tempted of God his Father Luke 22.44 So he was in the Garden where in the midst of an unparalell'd agony conflicting with the sense of his Fathers wrath he sweat as it were drops of blood And afterwards upon the Crosse in the paroxysme of his Passion we finde him in the depth of a spirituall desertion the saddest of all Tentations The light of his Fathers countenance was for a time totally eclipsed from him the sense whereof drew from him that passionate Expostulation My God my God why hast thou forsaken me Mat. 27.46 Such experience had this our Mediatour of all kind of Temptations And having had so he now sympathizeth with his people in the like condition being both ready and able to succour them in their Temptations For in that he himselfe hath suffered being tempted he is able to succour them that are tempted Heb. 2.18 Fourthly Again 4. Comfort against wants here is a ground of Consolation against the manifold wants which believers are here subject to This they are subject to all kind of wants both temporall and spirituall In regard whereof they have daily need to become Petitioners and Suppliants at the Throne of Grace ever wanting something And at some times these wants may be very pressing and urgent reducing them to great straits great extremities so as they know not what to do which way to look Now in this case let them look up to this their Mediatour through whom they have accesse unto God the Father as the Apostle tels them Ephes 2.18 This is a priviledge which is purchased for them by the blood of this their Mediatour They have liberty or boldnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter into the Holiest by the Blood of Jesus Heb. 10.19 So as they may come into the presence of God upon all occasions to present their wants to pour forth their complaints to put up their suits and supplications This they may do and that with an holy Confidence and Boldnesse In whom saith the Apostle speaking of Christ we have boldnesse and accesse with confidence by faith in him Being assured of acceptance for their persons audience and successe in their suits coming in the Name of this Mediatour So much our blessed Saviour maketh promise of to his Disciples John 14.13 For further confirmation repeating it in the next verse and again inculcating it cap. 16. ver 23. What ever they should ask the Father in my name it should be given them And this let all believers comfortably build upon This is the confidence that we have in him in Christ saith St John 1 John 5.14 that if we ask any thing according to his will he heareth us And hearing he will answer granting the desires of his people either ad voluntatem or ad salutem either in what they desire or in that which shall be as good or better for them So the same Apostle there goeth on ver 15. If we know that he heareth us whatsoever we ask we know that we have the petitions that we desired of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have the requests have them in the Promise and shall have them in performance as surely as if we were already possessed of them Yet again Fifthly 5. Comfort against death Here is comfort against the inordinate fear of death both first and second As for the first death that is
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
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
deadly wound and it begins to die It hath already lost much of that power and strength which it had And in this respect it may be said to be dead to him and he to it Even as a man that is in a consumption having lost his bodily strength and his radicall moisture being in great measure exhausted and spent such a one may be said to be a dead man dead whilest he liveth So though sin do still live in a regenerate person yet in as much as it is in a consumption the power and strength of it gone it may be said to be dead It lieth a dying Now we say of a man in that case a man that is drawing home that he is a dead man He hath begun to die 3. In respect of Assurance 3. In respect of Assurance Sin in a regenerate person having begun to die it shall certainly die it shall speedily die Certainly The wound which it hath received is incurable a deadly wound so as though it may live for a time yet it shall languish and decay more and more till it be utterly extinct which it shall be and that speedily The death of sin is not far off to such a one The story in the Gospel tels us of a certain Disciple who asked leave of his Master Christ that before such time as he followed him he might first go and bury his Father Mat. 8.21 Now here some move the question What was his Father dead that he would go bury him Most probably he was not onely he was very aged having one foot in the grave so as in course of nature he could not live long and in that regard he looketh upon him and speaketh of him as a dead man ready for the grave So is it with the body of sin in a regenerate person It is dying and cannot live long It is much infeebled already and by death which is not far off from any it shall utterly be extinguished and abolished Death separating the soul from the body shall separate sin from both He that is dead is freed from sin saith the Apostle ver 7. of this Chapter which is true as to the regenerate in a literall as well as a mysticall sense Thus you see the former of these Propositions briefly opened and cleared All that are Christs are dead to sin as he died for sin As briefly of the later Doct. 3. The Believer death to sin is from the death of Christ D. 3. This their death to sin is from the death of Christ for sin So much the Metaphor in the Text imports Believers are planted together with Christ in the likenesse of his death that is they are made conformable to Christ in his death and that by a vertue flowing from his death Thus the Graft dieth with the Stock it dieth in it and by it The death of the one is the cause of death in the other Thus is the believer said to be engrafted with Christ in the likenesse of his death he dieth with Christ and the death of Christ is the cause of that death in him This is that which the Apostle saith of himselfe Gal. 6.14 God forbid that I should glory save in the Crosse of our Lord Jesus Christ by whom the world is crucified to me and I unto the world Paul was a mortified man dead to the world and dead to sin But how came he so to be why this he attributes to the Crosse of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom or by which it may be referred to either The death of Christ the cause of this death It was the Crosse of Christ the Death of Jesus Christ which was the cause of this death in him And so is it in all other believers The Cause of it And that not only Not onely 1. Meritorious 1. The Meritorious Cause True so it is This is one of the benefits which Jesus Christ merited and purchased for his Elect by his death that they might die unto sin He bare our sins in his own body upon the tree that we being dead unto sin should live unto righteousnesse 1 Pet. 2.24 Christ by his death merited for his people not only a deliverance from the guilt but also from the power of sin But not only so 2. Nor yet onely the Exemplsry 2. Exemplary Cause of it as Pelagians of old and Socinians at this day would have it True it is so also Christ was a pattern and example to the Christian as in his life so in his death He suffered for us leaving us an example that we should follow his steps 1 Pet. 2.21 He died for us leaving us an example that we should die to sin as he died for sin But this is not all 3. In the third place then 3. But also Efficient it is the Efficient Cause working this death in the believer by a secret vertue issuing from it Thus are Christians here said to be engrafted with Christ in the likenesse of his death Non tantùm imitatione Beza Gr. Annot in Text. sed virtute as Beza rightly not only by way of Imitation conforming themselves unto his death as the pattern of their Mortification but also by way of Efficacy being conformed thereunto by a vertue flowing from Christ and his death And so much the word in the Text as Beza notes upon it doth here insinuate which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. a word saith he of passive signification importing not barely a conformity Conformatione mortis ejus Beza but a conformation as he renders it not only a being like but being made like and that by a power and vertue out of themselves viz. the power and vertue of Christ and his death working an answerable death in them And so much that word used by the Apostle to the same purpose Phil. 3.10 implies Being made conformable unto his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conformis factus or configuratus not conforming my selfe viz. by way of Imitation but being made conformable viz. by a power out of my selfe the power and vertue of Christ's death And this is that which the Authour to the Hebrews plainely asserts Heb. 9.14 where he layeth down this as one of the fruits of Christ's death The blood of Jesus Christ purgeth our consciences from dead works to serve the living God Dead works So he calleth sinfull lusts not formally as if they had no life no activity in them but effectively because they are deadly works bringing death upon the sinner that liveth in them Now from these saith the Apostle the Blood of Christ cleanseth the conscience of the sinner and so it doth not only in respect of the guilt of sin in Justification but also the power of it in Sanctification from which it so freeth the sinner as that he may now serve the living God The former of these is done by the merit the later by the vertue of
truth of mortification Briefly It is an universall cessation arising from an inward Principle 1. An universal 1. Universall cessation not in respect of the Acts but the Kinds of sin He that is dead is feed from sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Sin not this sin or that sin but all sin no more living to the lusts of men any lusts So much is insinuated where Mortification is called a putting off of the body of sins Col. 2.11 Not a member of this body but the whole body Death is a supersedeas to all natural operations it runneth thorow the whole man and every part of it closing the ey deafning the ear binding the tongue the hand the foot c. Such is true mortification a through work running through the whole man and through the whole body of sin Through the whole man not only the outward man but the inward causing a cessation from sin not only in the outward Action but in the inward Affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Heathen Poet The dead man longs not Anacreon citat per Bezam in Rom. 6.7 Even so doth this spirituall death it puts an end to all the inordinate longings of the soul so as sinful affections do not finde that allowance which sometimes they did They which are Christs have crucified the flesh with the lusts and affections therof Gal. 5.24 viz the inward affections of the soul whether irascible or concupiscible as Grot. explains that place A mortified person ceaseth not only from practical but contemplative wickednesse He doth not regard iniquity in his heart as David speaketh of himself Psal 66.18 And as it runs through the whole man so through the whole Body of sin Not killing one sin and sparing another 1 Sam. 15.15 like Saul who made a Cull amongst the cattell sparing the fattest So indeed do some deal by their lusts mortifying some not others their fat pleasurable profitable sins these they will spare as serviceable to them So doth not the true mortified person He dealeth impartially setting himself against all sin secret sins as well as open small sins as well as great He doth not willingly spare any Where this work is partial it evidenceth it not to be right Dying to sin imports an universall Cessation from sin 2. Springing from an inward Principle 2. It springeth from an inward principle from an inward change in the heart This is the difference betwixt a man that is bound and a man that is dead Each ceaseth from motion but the one the dead man doth it from an inward principle he hath neither power nor will to move The other from outward restraint He would move but cannot Thus do wicked men sometimes cease from sin abstain from the outward Acts of sin but no thanks to them there are some restraints upon them In the mean time their will is the same that ever it was As it is with a theefe in the Prison being manacled and shackled now he ceaseth from robbing and pilfering but yet it may be he is as very a theef as ever he was The outward act is restrained but the inward disposition not changed But in a regenerate person there is an inward change from whence this cessation proceedeth This Practicall Mortification springs from an Habituall Mortification His heart is turned from and against all sin dead to it He doth not finde that taste that sweetnesse in sin which sometimes he did Nay he loatheth abhorreth it he hath a secret Antipathy against it against sin as sin And thereupon it is that he endeavours the Mortification of it As a man that killeth a snake not out of any particular quarrell which he hath against it but out of that generall enmity that is betwixt his nature and the whole brood of Serpents Gen. 3.15 Now bring we our supposed Mortification to these Touch-stones Is it so Vniversall springing from such an inward Principle in the soul Reaching to all sins proceeding from an inward change in the heart If so now conclude it we are in the number of those who are planted together with Christ in the likeness of his Death Otherwise our Cessation from sin being only partiall or occasionall this evidenceth it to bee no true Mortification This Triall being made now two sorts of persons come to be dealt with Such in whom this work is begun Such in whom it is wanting A word or two to Each Vse 2. For the former let them be taught whither to give the praise and glory of this work Application to mortified persons Let them glory in Christ viz. to Jesus Christ He it was that merited this benefit for them and he it is that effecteth it in them by letting out and sending forth the vertue of his death making it efficacious in them for the killing of the Body of sin This could we never have done of our selves If it be done If the work of Mortification be begun If there be an Habituall Mortification wrought in the soul this is the work of Jesus Christ a fruit and effect of his Death That is the Stock from whence this Mortifying vertue issued And therefore not unto our selves but unto him be the glory of the work Paul will glory in nothing but in the Crosse of Christ by which he was crucified to the world Gal. 6.14 Application to unregenerate persons who are Vse 3. For those which want it Let them be first Exhorted then Directed 1. Exhorted to seek after this blessed work 1 Exhorted to seek after this work never to give rest unto their souls untill they finde such an habituall Mortification wrought in them Arguments or Motives I shall need no other then those which I have hinted already If we be not thus dead with Christ we shall never live with him If wee be not thus Crucified mortified with him we shall never be glorified with him If wee be not thus ingrafted in the likenesse of his death we never shall be in the likenesse of his resurrection 2 Directed to go to the crosse of Christ 2. Directed how to attain what they desire in what way and by what means this blessed work may be both begun and carried on Go to the Crosse of Jesus Christ That is the Stock from whence must issue this mortifying vertue for the crucifying killing of sin It is not all our own Purposes Resolutions Promises Vowes Covenants Indeavours Vndertakings in our own strength that will effect the mortifying of sin No this is the work of a supernatural power a fruit and effect of the death of Jesus Christ And therefore whoever of us would have this work wrought in us let us have recourse to his Crosse his Death and that in a three-fold way By way of Meditation Application Imitation 1. By way of Meditation Seriously 1 By way of Meditation upon sad and deliberate thoughts consider and contemplate the Death of Jesus Christ how shamefull how painfull how bitter it was
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
in all unregenerate persons commanding evill actions as it were with authority putting the sinner upon them inclining and after a sort forcing him to the committing of sin Rom. 7.23 The law of sin which is in my members Now have we received a law contrary to this a law of holinesse having the clean contrary effects commanding with authority that which is holy and good putting us upon it carrying the soul with a strong impulsion towards it turning the bent of the heart that way so as that we can say with the Apostle that with or inward man we delight in the law of God Rom. 7.22 that with our mind we serve the law of God ver 25. If so surely this is no other but that law of the spirit of life in Christ Jesus as the same Apostle calleth it Rom. 8.2 The law of this quickning spirit communicated from Christ as from the Head unto his members quickning and raising them up unto this spirituall life Whereas otherwise are we still under the law of sin certainly we are also under the power of death So much the Apostle insinuates in the next words where he puts these together the law of sin and death He that is freed from the one is freed from the other But he that is under the power of the one under the power of sin is also under the power of the other under the power of death Thus have you a second evidence whereby we may all of us judge of our selves whether we be engrafted with Christ in the likenesse of his Resurrection viz. Have we received the Spirit of Christ a Spirit of Illumination Faith Sanctification Take a third Do we live the life of Christ Enquiry 3. Do we live the life of Christ This do all that are raised with Christ they are in their measure made conformable to him in his life In their lives expressing his vertues Ye are a chosen generation c. saith Saint Peter speaking to believers that ye should shew forth the vertues of him who hath called you out of darknesse into his marvellous light 1 Pet. 2.9 This do those who are raised with Christ they shew forth the vertues of Christ Shewing forth his vertues by way of imitation that is as some expound it and that not improperly they do in their lives and conversations expresse those graces and vertues which were so eminent and exemplary in him They not onely have them but they hold them forth They do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word properly signifieth praedicare to preach So clearly do they expresse the vertues of Christ as that their lives are as so many Sermons upon the life of Christ each a counterpane to that Originall This do all who are risen with Christ they propound Christ as a pattern for their imitation practising his vertues to the life Quest What vertues Imitable vertues in Christ Ans The imitable vertues in Christ were many I shall instance in some of the chief and those I shall but touch His Inoffensivenesse Meeknesse Patience Humility Obedience Love Mercy Contempt of the world Heavenly-mindednesse All these were eminent in the life of Christ and all these doth the true believer that is risen with Christ shew forth in his life and conversation 1. Inoffensivenesse 1. Walking inoffensively So did our blessed Saviour In his whole course he was inoffensive harmlesse He did no sin neither was their guile found in his mouth 1 Pet. 2.22 He was holy harmlesse undefiled Heb. 7.26 In which respect he is so often called by the name of that most innocent of creatures The Lamb of God John 1.29 c. And this vertue they which are risen with Christ do expresse being also innocent harmlesse Harmlesse as Doves Mat. 10.16 Inoffensive Herein do I exercise my selfe to have always a conscience void of offence towards God and towards men saith Paul Acts 24.16 True it is the world takes offence at them and so it did at Jesus Christ but their desire and care is not to give any just offence 2. Meeknesse 2. They imitate Christ in his Meeknesse a vertue eminent in him He cometh unto thee meek It is spoken of Sion's King Mat. 21.5 I beseech you by the meeknesse and gentlenesse of Christ saith Paul 2 Cor. 10.2 In this respect also he is compared to the Lamb He was led as a lamb to the slaughter c. Isai 58. And this vertue the true Christian in his measure expresseth He is one of the meek of the earth Zeph. 2.3 One that sheweth out of a good conversation his works with meeknesse of wisdom Jam. 3.13 One that endeavoureth to restrain and bridle the passions of his heart not casting the reins upon their necks suffering them in a customary way to break forth in an inordinate manner One that in the purpose of his heart layeth aside wrath anger malice 1 Pet. 2.1 One that is gentle and easie to be intreated ready to forgive and forget injuries all which were eminent in Jesus Christ 3. In Patience 3. Patience In this respect also was Christ a lamb a sheep His patience in sufferings was most exemplary He was led as a lamb to the slaughter and as a sheep that is dumb before the shearer so opened he not his mouth Isai 53. When he was reviled he reviled not again when he suffered he threatned not c. 1 Pet. 2.23 And herein the true Christian carries some resemblance of him He is one that in patience possesseth his soul Luke 21.19 Exercising this grace in all changes of conditions Tribulation in him worketh patience Rom. 5.3 Here is the patience of Saints Rev. 13.10 14.12 They are companions in the patience of Jesus Christ Revel 1.9 4. Humility 4. Humility A vertue also most eminent in Christ Learn of me for I am meek and lowly Mat. 11.29 However being in the form of God he thought it no robbery to be equall with God without any usurpation he might have challenged an equality with God his Father being co-essentiall and co-equall with him in respect of his divine nature yet he made himselfe of no reputation and took upon him the form of a Servant He humbled himselfe c. Phil. 2.6 7. And herein doth the true Christian resemble him being one of a contrite and humble spirit Isai 57.15 One that humbleth himselfe in the sight of God Jam. 4.16 Not doing what he doth through vain glory but in lowlinesse of mind preferring others before himselfe Phil. 2.3 This did Jesus Christ and this those which are risen with Christ at least desire to do 5. Obedience 5. Obedience Hereof was Christ the great Exemplar and Pattern He humbled himself and became obedient even to the death c. Phil. 2.7 He sought not his own will but the will of him that sent him John 5.30 6.38 the will of his Father This he did and this he suffered both out of a principle of voluntary obedience And
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
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