is able to receiue it for the nourishment of his soule which communion doth in this differ from a bare spirituall communion Signis adhibitis vel non that all sacramentall communion is spirituall but all spirituall is not sacramentall because this is in the lawfull vse of Gods signes to this purpose So we haue a spirituall fellowship with Chirst when the spirit of God doth apply Christ vnto vs by faith and doth so bring home and concorporate him vnto vs that from the fountaine of his holinesse in whom all fulnesse dwelleth we finde our selues inclined and quickned to all holy obedience and can feelingly say That in that we forsake sinne it is from the power of Christ and in that wee purpose and endeuour good it is by the same power also And of this spirituall communion doth the Apostle speake in this place The fourth phrase is in these words I liue in the flesh He doth not say that he liued of the flesh or after the flesh as if he danced after natures pipe but In the flesh As all are not Israel that are in Israel so all are not of the flesh or after the flesh that are in the flesh What therefore is it to liue in the flesh It is to liue in the body for as flesh is taken for corrupted man when the Apostle saith That flesh and bloud cannot inherit the kingdome of heauen and for the corruption of man as when the holy Ghost saith The flesh lusteth against the spirit so is flesh taken for the body of man by an elegancy of speech when a member is taken for all the parts integrall or for the whole And thus it is taken in this place I liue in the body The fifth hard phrase is in these words I liue by the faith of the Sonne of God What doth he meane by this I liue by faith which doth its right office to spie out to run vnto and to receiue the Sonne of God For whereas vpon the former speech that Iesus liued in him it might be said Must not the heauens containe him Yes saith the Apostle for he liueth in me by faith not by sight But you will say why is it called the faith of the Sonne of God Not because wee should conceiue that faith which Iesus Christ had in himselfe but that faith in vs whereby he is had and possessed of vs and is so called for three reasons First because the Sonne of God hath purchased it for vs. The Father would not haue willed it vs the Holy Ghost would not haue wrought it in vs if Christ had not bought it for vs. Secondly because only the Son of God in Christ doth make our faith to be lawfull and laudable As Christ is man he is a creature and we must not flie to any creature for life and saluation and therefore not beleeue in him This then is it which makes our faith in him to be warrantable that hee is the onely Sonne of God Thirdly because it is not beleefe in any other person in the diuine nature that doth conueigh life vnto vs. As veines arteries sinewes muscles and the like doe not conueigh life sense and motion into the parts of a mans body but as they doe receiue them from their owne proper head and heart from whence they are shot so faith doth not conueigh spirituall life but as it doth receiue it from our spirituall head Christ Iesus Thus you may see our faith Relativè Obiectivè Instrumentalièr called the faith of Christ in respect of that relation which is betwixt him and it he being the sauing obiect of it and that being the instrument to conueigh life from him to euery beleeuer Thus we haue the seuerall phrases of the Text which in their totall sum make vp the Apostles meaning to be thus much Summe of the Text. Doe not thinke that by the doctrine of Iustâ—fication by faith alone in Christ I doe abolish the doctrine of Sanctification by the same Christ for by vertue of my vnion with Christ by faith I doe finde that from the fountaine of his holinesse out of whose fulnesse I doe receiue grace for grace my sinful lusts are crucified and I perceiue my selfe so quickned in the inner man translated from one glory to another into the Image of God that I dare say It is not I that now liue but my Sauiour who liueth in me by faith whereby hee purifieth my heart to make mee a peculiar Christian to himselfe chosen vnto good workes We hauing now stayed long enough vpon the sense may it please you from the seuerall deductions to desire further benefit And to this end in these words let vs consider two things First Paul his method which is this He was first killed and then he was made aliue Secondly Paul his matter in which he doth in his owne person set downe a double estate of ours First our estate in nature which is implied and may â—e thus expressed that vntill we haue faith we are but dead men For if wee liue only by faith in Christ then before we haue it we are but dead men Secondly our estate in grace which is expressed and may be set downe in three chiefe points of doctrine First that wee haue communion in the death of Christ Secondly that by vertue of this communion we liue by Faith Thirdly that it is from the vertue of Christ that we are quickned vnto all holy obedience To come first to Pauls method we are to obserue that as Paul saith He is crucified before he liueth So We must die before we can be made aliue I might here distinguish betwixt death naturall death ciuill as it is termed in Law death spirituall and death eternall that so I might signifie what death I meane but that it is plaine enough without that labour Only remember that it is one thing to die for sinne as malefactors who are put to death another thing to die in sinne as finally impenitent sinners and another thing to die vnto sinne as the godly In which sense we must die before we can be made aliue As it is with the bodie we must all die or all be changed 1 Cor. 15. before we must liue for euer which the holy Ghost maketh plaine by the similitude of Wheat or some other graine so is it with the soule Hence is it that God doth both exhort vnto this death Coloss 3.5 when he saith Mortifie your earthly members and also promiseth life vpon that death when hee saith Rom. 8.13 If yee mortifie the deeds of the bodie by the Spirit yee shall liue Neither may we wonder at this truth whether we consider the goodnesse of grace or the malice of sinne First if we respect the goodnesse of grace it is expressed by two effectuall words for this purpose For sometimes it is called a Resurrection Apoc. 20.6 Iohn 5.25 as Iohn saith Blessed are those that haue part in the first Resurrection And
Christ The dead shall heare the voice of God and shall arise Both which places doe speake of a gracious arising from sinne As therefore the holy Ghost saith All must first die and then comes the resurrection to iudgement So all must first die to sinne or they shall neuer arise to liue godlily Sometimes againe it is called a Quickning Psal 119.25 as when Dauid saith Quicken me according to thy Word As therefore the Apostle saith 1 Cor. 15. O foole that which thou sowest is not quickned except it die So neither are our soules quickned except they thus die Secondly if we respect the malice of sinne it is such a deadly aduersarie that we cannot be deliuered from death in sinne but by the death of sinne if we doe not kill sin sinne will kill vs. As AZahel pursued Abner like a swift Roe so doth sinne vs euen vnto the graue and will neuer giue vs rest till it be quite vanquished in the perfect mortification of the bodie against the day of the Resurrection As therefore wee doe desire that grace may liue so wee must striue that this deadly enemie of grace may die Vse 1 We hauing thus considered the truth of this point may deriue from it both matter of doctrine and matter of exhortation As for doctrine it learneth vs that there must be a thorow change in all the children of God before they can be termed gracious Iohn 11. As when Lazarus who stunke in his graue was raised from death to life there was a thorow change in him a change in his parts essentiall and a change in his parts integrall in which respect a man might well haue said here is not the same man euen so is it with euerie one of vs when God makes vs gracious which change that we doe not conceiue to be substantiall we must marke as we are often taught that as there are three things to be considered in an instrument the bodie the strings and the harmonie wrought by the skill of the player So in man there is the bodie and soule the faculties and the worke of them Now touching this change the bodie soule and faculties remaining intire the change is made in the last when discord thorow the whole man is changed into concord and anomie in all the powers of man into conformitie to Gods will For this cause sanctification may be compared vnto our sense of touching If of blinde wee are made seeing there is a change but in the eye if of deafe wee are made hearing there is a change but in the eare if our smelling be restored there is a change but in the nose if our tasting be brought to vs againe there is a change but in the pallat but if our feeling be lost and restored there is a change in the whole bodie So is it with this spirituall Resurrection and quickning which worketh a change in the powers of the whole bodie and soule in putting them ouer to Gods vse There must be a new vnderstanding quickned to know Gods will a new heart quickned to incline vnto it and imbrace it new bodily instruments quickned to be weapons of righteousnesse vnto holinesse yea and the whole man 2 Cor. 5.17 or a new man or a new creation both in the whole soule and bodie and spirit to be kept blamelesse vntill the comming of our Lord Iesus 1 Thess 5.23 Thus in the first place let vs take notice of this point that so we entring into our selues and viewing the whole man may discerne by a change or no change whether we are sanctified and quickned yea or no. Vse 2 Secondly this point serueth also to exhort euery one of vs to a conscionable care to trie whether we haue life in vs yea or no. If we liue we can say as the father of his prodigall sonne This my sonne was dead and is aliue So I was dead yea I am dead vnto sinne and am aliue Wee haue no more assurance that we are aliue than we haue certaintie that we are dead If England and Ireland lay claime to one peece of ground the triall must be this Put a snake into it if it liues it belongs to England if it dieth it is Irish ground Right so if there be a controuersie betweene God and the Deuill whose possession man shall be the triall shall be thus Put the Serpent sinne into him if it liue he is the Deuils if it pine away and die he is part of Gods heritage Will you inquire then how we shall know whether sin die in vs yea or no I answer as a man may know whether another be dead vnto nature by the antecedent of death to wit sicknesse by the concomitants of death namely the decay of senses and pangs of death and by the consequents which are coldnesse and putrefaction So answerably we may know whether we are dead vnto sinne these three waies First by this antecedent which goeth before it namely See these three more largely in my Sermon on 2 Cor. 5.17 if we be sicke of sinne If as a man surcharged with grosse humours is neuer at ease till he haue abated them by vomit or purge so we oppressed with our sinnes can haue no rest in our soules till wee haue discouered sinne to our selues by examination opened it to God by confession executed reuenge vpon it by godly sorrow and purged it by faith in Christ then sinne is in a good degree to death Secondly by these two concomitants which goe with it First the sense of sinne must decay If therefore our eyes doe feebly behold vanitie and not with that vigour and content as before if our eares cannot endure to heare of it if we flie from the garment spotted of the flesh as from a Serpent if we finde no rellish and sauour in it but with an honest heart can say to it as to an vnprofitable thing Get thee hence then are wee in a second degree in the death of sinne But if secondly wee are come to the pangs of this death and doe finde that our sins through our lothnesse to forsake them haue striued and struggled as for life haue disturbed the peace of our soules haue sadded the flesh as those that mourne for the death of their friends haue comforted the spirit as those that reioyce at the death of enemies and so haue made the paines of the new birth the greater then are we a degree further in the death vnto sinne Thirdly we shall know it by these consequents which follow vpon it to wit coldnesse and putrefaction If therefore the heat of sinne be ouer Esay â— and the spirit of burning doe by degrees take possession of the place to consume it and if it rot and stinke in our account and make vs a burthen to our selues so long as it retaineth liuelihood in any corner of our bodies or soules then this is a fourth degree in the death of sinne and that which may assure vs of
the good Word of God which is able to saue our soules As wee doe wry our mouthes with the new borne babe after the dugge of Gods Word so with the growne man we haue a good stomacke and appetite vnto it The huskes of mans wisdome and humane traditions are hunted after of those of whom the Apostle saith Beware of dogges Phil. 3.2 but the man of God hungreth to heare God speake And because he knowes that he is borne againe for the kingdome of God therfore though when he meets with the things of this world he doth thankfully embrace them vse them as if he vsed them not yet he seekes after the things aboue Col. 3.1 aboue the world the Church aboue nature grace aboue the fauour of Princes the grace of God aboue sinne a Sauiour aboue earth heauen If therefore it be thus with our soules that as all creatures do seek their meats sutable to their natures the Lion flesh the Horse grasse the Fowles Wormes the Catts Mise and the Bees hony so we doe hunt after these things then haue we entred into this life Secondly Those helpes that doe respect our enemies are our naturall vigilancy and watchfulnesse against that which doth thwart and oppose life And from this head I shall commend vnto you two signes of life The first is Sensiblenesse of the least degree of death or opposition of life He that is in an irrecouerable estate 2 Sensiblenesse of death findes not the least degrees of death creeping vpon him and when hee is readie to die saith He is well whereas he that is well is sensible of the least distemper but if a man be dead he doth not feele death it selfe he heares no alarum to battaile sees not the approach of any enemy nor smels the stinke of any wound So if we be in a spiritually-dead estate we feele not killing sinne to approach Prou. as Solomon saith of the foole Hee casteth fire-brands arrowes and mortall things and saith I am not in iest So we make sport vnto our selues in the committing of sinne and say Doe we not liue Yea if we be dead let God send one letter of defiance vnto vs after another for our sinnes we heare and heare not we know and vnderstand not and though from â—he crowne of the head to the sole oâ— the foot there be no part whole 〈…〉 nothing but botches and blaines full of corruption yet wee smell not the stinke of the corruption of our wounds we runne not to the bâ—lme of Gilead wee desire not the good Samaritane to helpe vs but if wee are aliue oh how doe we scud from death as the fearfull Hare from the greedie Hound How doth the least approach of this death by the least sinne make vs cry out with Paul Wretched man that I am Rom. 7. who shall deliuer mee from the bodie of this death Poore Christians who are deiected and cast downe at the fearefull fight of their owne guiltinesse the more sensible they are of the death of sinne the more they cry out of themselues as of dead men whereas if they would passe righteous iudgement they should conclude that the spirit of life is in them 3 Fiâ—hing against death The next signe of life is fighting against that which would take it away The liuing worme being trod vpon will turne vp the taile Heare O worme Iacob so wilt thou if thou haue any life in thee When the worme feeleth the earth to be shaken presently it commeth running out of the earth fearing the approach of the mole so if thou liue when thou feelest the shaking of the cabbin of thy ease and securitie thy bodie I meane by paineâ— acheâ— and diseases then thou dost presently startle come to the doore to see what newes meet thine enemy death disarme him and pull out his sting that at the last â—he conquest may bee thine Againe is there life in vs then the Spirit of life doth fight against the flesh â—om â— â— lest wee liuing after it do die Oh how doe liuing men striue against the whole bodie of sinne and death How doth the spirit lust agaâ—nst the flesh Yea Gal. 5.17 how doth the liuing spirit get the vpper hand and sight more manfully euery day than other especially against that sinne which doth most crosse it I haue kept me from my wickednesse saith Dauid that is Pâ—â—l 18.23 that sinne whereunto hee was most inclined euen so must we if we haue this new life This is the way to finde all liuing grâ—â—es to increase all sin to be in a decaying estate For we know that there is no equall match betweene the old man the new as God smites the enemies of his people on the checke bone that is Psâ—l 3.7 hee deales not with them as with men but as with boyes in stead of opposing them with swords and stauâ—â— hee sends them away with a boxe on the eare so will the liuing spirit deale with the dying flesh it will master it at the last as a growne man would a childe and ouercome it with lesse difficultie though not without all danger to it selfe Secondly Where there is the life of grace there will be an imployment of our strength in the acts of life The actions of liuing men are proper to men that are aliue so are they to these new men From this head therefore I shall giue you further two sorts of signes either such as doe concerne a mans owne indiuiduall person or those which are shewed for succession in propagating their kinde They which doe concerne a mans person are two 4 The breath of the new man First if we can freely draw the breath of the new man It is a signe of life to men of the world if wee can freely draw that breath which God doth offer for the prolonging of naturall life so likewise is this a signe of this new life if wee can freely draw the breath of Gods mouth which God doth breathe vnto the hid man of the heart And what breath is this but the Spirit of the Lord in the Scriptures Marke therefore if wee can draw in the Word of God to the cooling comforting and refreshing of our weary hearts which pant vnder the burden of sinne and if we can put it out againe both to coole the violence and fierie courses of sinfull men and to heat and warme the lukewarme and frozen hearted sonnes of men this will assure vs that we liue the life of God 5 Seruice of God The second signe which doth concerne our persons is this If wee doe put ouer our whole bodies and soules to the seruice of God For as then wee doe liue a naturall life when we doe imploy all our strength to the seruice of nature and as then wee doe liue a loyall life to our Soueraigne when wee are wholly taken vp for his honour and maintenance in good so then wee liue the life of
ignorance was ineuitable as also because they practised according to that Christian knowledge which then was attainable and sinned not wilfully as we doe against that glorious light which God doth now offer in the ministerie of his most holy word Thirdly considering that our fore-fathers acts are no sufficient warrant for vs wee notwithstanding our reuerence vnto them dare not sweare to their sayings and admit of a blinde imitation of their actions without triall but with a holy anger against that cursed apostasie which misled our deare predecessors and brought them to some acts of superstition we bring them to the touchstone of Gods word and wherein he will haue vs leaue them we follow God and humbly thanke him for that reuelation wherein he will giue vs leaue to goe with them we cheerefully follow them blessing the same God who made them such faithfull guides Thus I feare I haue beene too long in striuing to root out the conceits of noueltie and vnnaturalnesse in those truths which our writings will present vnto you But hauing so good proofe of both your loues vnto me I doubt not but either of you and both of you will spare so much time as may afford diligent reading and obseruation of what is written As for the Writer yee may haue a more complementall not a more heartie well-willer As for the subiect of my writing as Terentius a noble Captaine in daies of old when he saw his petition which he put vp for the Christians to be torne in peeces by the Emperor gathered vp the tottered shreds and said I seeke neither houses nor lands gold nor gaine but a Church So haue I wholly aimed at Conscience and a Church the Church of God amongst vs. What shall I now say To you Sir as Occham said to the Emperour in another case and kinde when he was vexed with the Popes ambition Tu me defende gladio ego te defendam verbo Defend me with your sword and I will defend and second you by the Word the Spirits sword To you Madame as Paul to the Hebrewes Pray for vs Hebr. 13.18 for we are assured that we haue a good conscience in all things willing to liue honestly To you both liue to your selues liue to yours liue to the Church of God amongst vs. So shall hee with more cheare put vp your suits to God who alreadie is much and desires to be more bound vnto your Worships and shall rest Your faithfull Shepherd to vse in any thing within the compasse of his office ROBERT ABBOT TO THOSE CHRISTIAN Readers of whose reading I am well assured euen to my deare and louing Parishioners of Cranebrooke in Kent THE GOD of peace that brought againe from the dead our Lord Iesus Heb. 13.20 21. the great Shepherd of the sheepe through the bloud of the euerlasting Couenant make you all perfect in all good workes to doe his will working in you that which is pleasant in his sight through Iesus Christ our Lord. Though I cannot say with Paul to the Galathians I beare you record that if it had beene possible Gal. 4.15 yee would haue plucked out your owne eyes and haue giuen them me Yet out of a taste of the singular loue and respect which yee haue had vnto me for my workes sake 1 Thess 5.13 I can with good conscience greet you as the same Apostle doth the Philippians My brethren beloued and lonâ—ed for my ioy Phil 4.1 and my crowne and doe beseech you to continue in the Lord yee beloued Yee see that in publishing these Sermons I doe offer my selfe vnto publike censures In so good a cause I only desire to be found faithful 1 Cor. 4.2 3. and then I care little to be iudged by mans iudgement I know that some of the things which I write of are commonly knowne 2 Pet. 1.12 13 14 15. yet I will not be vnmindfull to put you in remembrance of what yee haue knowledge and of that truth wherein yee are alreadie established And though I cannot say that the time is at hand that I must lay downe this my Tabernacle yet I thinke it meet so long as am in it to stirre you vp yea and to endeuour that you may haue in remembrance the secret of the Gospell euen after my departure 1 Tim. 3.16 For I haue not followed deceiueable fables but the mysterie of godlinesse which may helpe you with or hold you out a right hand of fellowship to keepe out sinne and Antichrist I haue no dominion ouer your faith 2 Cor. 1.24 yet am I vnder God a helper of your ioy Gal. 3.7 In which respect yee haue runne well and yee doe well in that in my weake but by Gods fauour willing Ministery yee haue and doe take heed vnto the most sure word of the Prophets 2 Pet. 1.19 as vnto a light that shineth in a darke place Iames 1.21 and as to that good word of God which is able to saue your soules 2 Thess 1.11 12 And I desire to pray alwaies for you that our God may make you worthy of his calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power That the name of our Lord Iesus Christ may be glorified in you and you in him according to the grace of our God 1 Thess 2.19 20 For what is my hope or ioy or crowne of reioycing Are not euen ye in the presence of our Lord Iesus at his comming Yea yee are my glory and ioy And therefore because one desire of mine is to keepe out sinne I will pray againe for you Ephes 3.14 Vers 16. and bow my knees vnto the Father of our Lord Iesus Christ That he would grant you according to the riches of his glory that yee may be strengthned by his Spirit in the inner man Vers 17. That Christ may dwell in your hearts by faith Oh how vnwillingly should I say of you with the Apostle Gal. 4.11 1 Cor. 6.15.19 I am in feare of you lest I haue bestowed on you labour in vaine Know yee not that your bodies are the temples of the holy Ghost in you and the members of Christ Phil. 2.1 2. If therefore there be any consolation in Christ if any comfort of loue if any fellowship of the Spirit if any compassion and mercie fulfill my ioy In thinking vpon and doing whatsoeuer things are true Philip. 4.8 whatsoeuer things are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things pertaine to loue whatsoeuer things are of good report or if there be any other vertue I know that in times past yee were foolish Titus 3.3 disobedient deceiued seruing the lusts and diuers pleasures liuing in maliciousnesse and enuy hatefull and hating one another But it is sufficient yea too too much for you 1 Pet. 4.3 that ye haue spent the time past of your liues after the lusts of the Gentiles walking in wantonnesse lusts drunkennesse in gluttony drinkings and in abominable securitie Now therefore dearely beloued 1
purge sinne as well as pacifie Gods wrath for sinne These and the like odious lies doe they put vpon vs and our religion But blessed and beautifull are we when such men as they are speake all manner of euill against vs falsely We cannot thinke our selues the more deformed for their false charges whose whole Apostacie is a mixture of lying and vanitie from head to taile They call the Pope the Head of the Church when he is neither able to be present with the whole bodie nor infuse capitall spirits into any one member The Pope calleth himselfe A seruant of seruants when yet he seemes to be a prouder Lord than the Turke breathing out nothing but soueraigntie and vnlimited iurisdiction and would thinke foule scorne that any earthly Potentate or King should be preferred before him Their Iesuites will be so lyingly called of Iesus the Truth when as it hath beene often told them and cannot be disproued as Abshalom was vniustly called the Fathers peace being the Fathers warre so they are not without blasphemie so called seeing they doe nothing more than cunnicatch the wealthy gull the poore disloyalize subiects conspire against Princes vndermine States and Kingdomes and vnder the hood of Religion kindle warres and closely lay the cause vpon others Yea and what is their religion but like these grand practisers one thing in shew another thing in truth and none other but a draught of deadly wine in a golden cup. Secondly our Religion striues by all might and maine to keepe the head whole and that is Christ only Yee know that hee is called beautifull whose head is so though hee haue a crooked bodie a withered hand and a gowtie toe so may our Church and Religion well be accounted because we cleaue vnto keepe whole and sound to our power our whole head both God and Man by nature Priest Prophet and King by office that hee might be the alone Sauiour of his people We know how the Church of Rome doth share out his honour with his offices and diuide them betweene Christ and others See of this subiect Dr. Fownes his Trisagion His Kingly Office is parted betweene him and the Pope his Priestly betweene him and the Saints his Propheticall betweene him and their traditionall Church But for vs Ephes 1.23 we desire that he may fill all in all things we doe striue that he may increase though we and all the world perish decrease and come to nothing yea as Dauid said of the sword of Goliah which was laid vp behind the Ephod there is none to it so say wee of our blessed King Priest and Prophet there is none to him neither shall there be any but hee in whom wee will seeke the least dragme of beautie Thirdly our Religion is not only beautifull in the head but scoureth off the least blot from the whole bodie It keepeth all the Commandements entire When wee consider that they were written with Gods owne finger and deliuered with so many miracles we neither dare change the first Commandement See for this Hispa Refor Bellar. Ample declaration of Christian Doctrine nor dash out the second as the Church of Rome doth We dare not admit of the Masse for feare of hauing any other god saue the true God We dare not embrace Popish Traditions for feare of giuing God that worship which is not his owne our consciences will not so farre abuse vs as to giue vs leaue to entertaine a seruice vnknowne lest we should serue God in vaine and not giue him his worship in the right manner we cannot spend the Lords day in seeing Masse or only in praying though it be the sweetest of our seruice knowing that because God doth in the Commandement of the Sabbath chiefly aime at our edification Es 2.3 we must goe vp to the house of the Lord that he may teach vs his waies and wee may walke in his paths We settle the Chaire of State vpon Princes renouncing a superiour power among men to excommunicate them and put case the Pope doe to his vtmost hunge them with his Bulls we renounce and hate the not accounting of them Kings and the executing of them as delinquents to him and to his Pope-holy-Church Yet lest wee should flatter them we tell them that they must be Fathers not Tyrants that so they may not be wilfull hinderers of that honour which is due vnto them Hauing thus pressed vpon the head for orderly politique gouernment we learne of God to presse vpon the heart the seat of valour that there be no taking away of life through base cowardise Can we thinke of poisonings stabbings vnderminings strengthning the hands of wickednesse sadding the hearts of the good by lies and impostures We can sooner looke vpon the persons of our enemies without malice their wrongs without desire of reuenge their prosperitie without enuie and digest all our griefes by venting them into Gods bosome by feruent and faithfull prayer We presse vpon the seat of Lust and teach our appetites that as we must liue so we must liue honestly lest we be a burthen to the earth We cannot abide the slighting of Fornication the blanching of Priests Minions and Concubines the stinke of Stewes with that cursed caution If thou canst not liue chastly yet carrie it warily Si non castè tamen cautè We teach that honest persons must haue honest maintenance by possessing their owne that they must maintaine their right by truth As we cannot maintaine our Religion by lying Legends or our persons and causes by equiuocation so can we not but be carefull to presse and teach that there be no lyer amongst vs for gold or gaine yea wee will not suffer the whole soule to be at rest with her concupiscence Can wee flatter the heart with the neglect of the first motions of sinne by the flesh though the spirit doe not consent as if a knaue be not a knaue because an honest man reproues him for it No wee will labour that there be peace at home without mutinie that there be such soundnesse of minde and such a peaceable possession of our owne soules in the enioyment of God as nothing that is others may or doe disquiet vs. Thus doth our Religion rub off the rust of all sinne pressing this as a note of an vpright man to haue an equall respect to all Gods Commandements yea that the least rubbish of Hypocrisie may not by our good wills sticke vpon our Church wee aime at and endeuour the through mortification of the whole bodie of sinne and reformation of all our hearts The Popish Church whatsoeuer it talke of mortification and what glorious shewes soeuer it doth make to that end either by whippings wherein yet Baals Priests went beyond them or by drawing their bloud like Pharisee draw-blouds or by going bare-foot like the Heathens in their bare-foot solemnities Nudepedalia sacra or by their precious Pilgrimages forced Fastings and the like yet it is farre
and I pray God they may see it from true mortification and reformation of heart For doe but consider that either they doe not know or will not know the right enemie wherewith they should fight to this end that is the cursed Flesh which is in our bosomes For when the Scripture speaketh of the lusts of the flesh which we must mortifie they doe sometimes vnderstand our bodies and therefore for the suppressing of it Vnderstand me not as if I did condemne Fasting and other laudable bodily exercises but onely as shewing by these principall weapons what principall aduersarie they fight against to wit the bodie Ephes 5.28 29. they doe presse vpon bodily exercises as Fastings whippings Haire-cloth bare-foot visitings of Temples Shrines and the like whereas the bodie and the spirit may well goe hand in hand as the Apostle saith No man euer yet hated his owne flesh but nourisheth and cherisheth it euen as the Lord the Church to wit so farre forth as it may be done without making Nature either proud or wanton Sometimes againe they doe vnderstand the brutish and inferiour facultie of the soule whereby it affecteth and desireth profits pleasures as meats drinkes cloathing and procreation But euen this also in it selfe cannot be said to be our enemie which being well manned is of so good and necessarie vse in the life of man that without it there would neither be preseruation of particulars nor kindes Nature would neither preserue it selfe nor the succession thereof in its like In both these they misse the marke and shoot at a friend in stead of an enemie In which respect a man may goe to the height of their taught deuotion and yet be as arrant hypocrites as euer were But as for our Church the whole bent of it tends to perfect our sanctification in the feare of God 2 Cor. 7.1 It makes the flesh to be the corruption of our whole nature both in our bodies and soules The corruption of our mindes by enmitie and ignorance of our consciences by stupiditie and furie of our cogitations by vanitie of our wils by rebellion of our desires by disorder the like So that we teach and presse that the minde must goe to the pot as we say as well as the appetite yea the wisdome of it whereby we exalt our owne righteousnesse and set vp our holinesse and other worth as cursed idols as well as the brutish folly that is in our carnall desires We doe not flatter the minde with an aptnesse to spirituall wisdome or the will with an aptnesse to will good if it be excited by the Spirit that so we may dishonour Gods worke of grace and make our selues something when we are nothing but as we doe giue the greatest glory of good as it is wrought in and by vs to the minde sanctified for which cause the whole worke of our conuersion as it is well obserued is called the changing of the minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 3.2 so in sinning we make it the arch-rebell in yeelding it selfe so freely to thinke of wickednes so fully to discourse of the profit pleasure and honour of it so friendly to parly with euery suggestion which offereth it selfe to our corrupt hearts that it is euen basely bribed and blinded to giue way to the consent of our wills to the greedinesse of our desires to the swift mouing of our affections and to the eagernesse of our actions to doe those things which are wicked in the sight of God and man Oh how doth this make vs to denie our selues and flie vnto him that is made wisdome 1 Cor. 1.30 righteousnesse sanctification and redemption to vs while the Popish Church liuing in a seeming holinesse in some of her choise members doth yet vnholily rest vpon her owne wisdome though it be to the tolerating of Stewes to the filling of Rome it selfe with the cries of Sodome But say they what are their vnholy Stewes more than our vnholy Vsury For if Stewes be collerated amongst them to preuent a greater mischiefe so is Vsury amongst vs. But stay a while As Leontines pointing to his gray haires said to the Antiochians Hac niue liquefacta multum erit luti When this snow is thawed there will be much dirt so when this blister is pricked may we say there will appeare much vlcerous matter For the clearing therefore of our Church in this point of Vsury that the Stewes of Rome may the more stinke in the nostrils of good men consider two Questions First whether England doe permit Vsury as the Church of Rome doth the Stewes Secondly whether if wee did it might stand in equall ballance with a Stewes To the first I answer two things First that England doth not permit Vsury but restraine the abominable griping that was brought in by the Iewes For if you looke into the Law you shall finde it called a Statute against Vsury yea it calleth Vsury a vice and sinne and saith it is detestable as you may see in tâ—e Statutes at large where the Prefaces are yea I haue heard as I take it men skilfull in the Law say that if it can be proued by bond that a man doe but take ten shâ—llings in the hundred for Vsury hee forfaits the whole summe Therefore the Vsurers are so craftie as to make their Creditours vpon the lending of an hundred pound to become debtors to them for an hundred and ten or eight or seuen or the like by bond and not to binde them to giue ten pounds for the meere vse of an hundred Secondly England dealeth not with Vsury as Rome doth with the Stewes for shee doth blanch and excuse it and therefore sometime they say that it is but a permission of a lesse euill to auoid a greater as Sodomy Buggery and the like when yet vnder this cloake Ely might without blame haue suffered the sins of his sonnes in the porches of the Tabernacle to preuent more hainous sinnes and further degrees of Sodomy Sometimes againe they tell vs that they doe not permit them without meanes to reclaime them both by punishments and preachings as if it could excuse them to permit houses of sinning that they may exercise their censures they are mad men that build houses for theeues and burne them downe when they haue done Sometimes againe they will tell vs that the rents and pensions so gotten are imployed to maintaine penitent harlots as if God delighted in the price of a harlot or it were lawfull for vs to doe euill that good might come thereof Thus would the Church of Rome like a harlot put a beautifull complexion vpon an vgly face yea from such like and other filthinesse euen in their holy Fathers the Popes See Bellar. in his preface to his bookes De Pontif. Rom. they can draw an argument of glory and renowne to Peters chaire as being a signe of Gods speciall hand that it hath endured so long But as for vs we are readie to condemne
not to wonder that it should bee called a new creation or else haply wee may call it a new structure or building as when the Apostle saith Ephes 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee are his workemanship built in Christ to good workes And the reason is because the foundations of sin are ruinated the rotten posts of sinne pulled downe and when the drosse of the substance and faculties of bodie and soule which still remaine are scowred and pared off through the worke of the Spirit we grow vp into a holy building fitted for God to dwel in Would you haue in a word now what this new creature is I answer It is The hid man of the Heart which contrary to all powers of darknesse and the corruption of our owne hearts is through the worke of the Spirit by the Word builded vp from the seeds of grace towards a full age in Christ to resemble the excellencie of Gods image in all the parts and powers of the bodie and soule Secondly Why is hee that is in Christ a new creature This being the second point to bee considered Why he that is in Christ is a new creature 1. In respect of acceptation receiue I beseech you a fourefold reason of it First in respect of acceptation because God doth account them that are in Christ new creatures accepting the will for the deed and couering our imperfections with his merits Whence are those speeches of Christ to his Church My loue behold Cant. 1.14 15. thou art faire behold thou art faire thine eyes are like the doues my welbeloued behold thou art faire and pleasant Whence doth the Apostle say That the Church hauing receiued sanctification from Christ Ephes 5.26 27. is a glorious Church to him not hauing spot or wrinkle or any such thing Whence I say doth the Holy Ghost speake vnto Gods people Let vs as many as be perfect bee thus minded Philip. 3.15 as if they had no sin but onely because God doth accept vs for such seeing wee are in Christ 2 Of apparition Secondly He that is in Christ is a new creature in respect of apparition to the world A burning candle cannot lie hid in a light lanthorne no more can grace in the heart of him that is in Christ Faith that inrighteth vs to Christ cannot but be seene It will easily make an apparant difference in vs from what we were When the Apostle Peter saith 1 Pet. 1.3 It is sufficient for vs that wee haue spent the time past of the life after the lusts of the Gentiles walking in wantonnesse lusts drunkennesse in gluttony drinkings and in abominable idolatries doe we not thinke that this difference in the Christians liues did easily appeare to the Gentiles 1 Pet. 4. â— Yes surely therefore it both seemed strange vnto them that they runne not with them into the same excesse of riot and also they spake euill of them euen so is it with all new creatures As they appeare to the good to be new as Paul did Gal. 1.21 23. when of a persecuter he became a preacher of the faith which before he destroied insomuch as they glorified God for him so they appeare to the wicked to be new and therefore their by-words tants reproaches and disgraces are more ordinary with them then their thanksgiuing to God for so gracious a change 3 Of inchoation Thirdly He that is in Christ is a new creature in respect of inchoation Old things are passed away behold all things are become new There are new eyes leauing with delight to behold vanitie 2 Coâ— 5.17 Psal 1â— 9. â—â—b 31.1 couenanting against lust and searching into the wonders of Gods law there are new eares stopped against the inticements of the serpent and open to heare what God will speake there are new tongues Psal 85.8 not to sing the old dittie of nature Psal 40.3 but to sing a new song to the praise of our God and Sauiour that so the tongue of the righteous may be like fined siluer there are new hands Prou. 10.20 Esay 58.4 not to smite with the fist of iniquitie not to pull in with rapine and robbery but to deale according to abilitie the dole of mercy to men in misery Eccles 11.1 to cast our bread vpon the waters to turne ouer the pages of Gods Booke that the Word of God may dwell plentifully in vs Coloss 3.16 Apocal. and to giue the right hand of fellowship to euery good action within our reach there are new feet Rom. 3.15 Psal 122.2 not to bee swift to shed bloud but to stand in thy gates O Ierusalem and so farre as the bodie can execute it to run the way of Gods commandements Psal 119. there are new vnderstandings to know and acknowledge the truth that is according to godlinesse Titus 1.1 new wills and affections to come vnto Christ to loue him Matth. 11.28 to feare him to cleaue vnto him to put a mans whole trust in his mercies and merits Matth. 5.6 Psal 119.5 new desires to hunger and thirst after righteousnesse and new consciences to bee watchfull ouer all our waies 2 Tim. 4.5 Psal 39.1 and not to let the least sinne to passe without a strict examination condemnation and settled purpose and resolution against it In all parts there is newnesse and as Christ hath giuen vs a new commandement so we through the power of Gods spirit do giue him a new obedience in all the powers of our soules bodies Fourthly Hee that is in Christ is a new creature in respect of communion because hee hath fellowship in the holinesse of Christ which doth as it were cast him into a new mold Col. 1.19 It pleaseth the Father that in him should all fulnesse dwell Iohn 1.16 and out of his fulnesse wee doe all receiue grace for grace Which grace doth not onely couer sinne but cure sinne according to that of the Prophet Esay 53.5 The chastisement of our peace is vpon him and with his stripes we are healed How therefore can it be otherwise but that such a man should be a new creature seeing before times hee had fellowship with corrupted Adam and so was the childe of wrath but now he hath fellowship with him who aboue Dauid is a man after Gods owne heart euen his welbeloued Sonne in whom he is well pleased 2 Application You haue heard now the Doctrine of the Text opened vnto you namely that hee that is in Christ is a new creature now if you will be attentiue you shall heare the application of it for the benefit of our soules To apply it then we shall make a double vse of it Vse 1 First we learne as wee doe desire to finde our selues to be in Christ so to be carefull to see our selues to be new creatures No new creature no Christ wee must be in Christ as I haue shewed vnto you if we
Christ in his life death resurrection and ascension there being two things distinctly to be conceiued which yet goe together in time first our being made members and secondly our receiuing the gifts of members vpon this I say there will grow two questions wherein our consciences will desire satisfaction whereunto I would intreat you to attend in their order The first is this How we may know that we are made liuing members of Christ How we may know that we are made liuing members of Christ It is a sweet question and worthy our consideration Therefore marke diligently that this secret will be discouered vnto vs by three signes especially The first signe of our being a member of Christ is If we are borne againe No member can be a member of the bodie but by naturall generation and therefore in the want of armes and legs all that are made by Artizans are but counterfeit members so none can be a member of Christ but by spirituall regeneration Therefore through the power of Gods spirit and word we must finde an alteration in all the parts and powers of the bodie and soule from what we are by nature This is called a turning in the Scriptures when of Prodigals we become Conuerts feeding no longer vpon the husks of swine those noysome and filthy lusts of the flesh but of the feast of fat things and fined wines as Esay speaketh or of the fat calfe which God hath prouided Esai 25.6 Luke 25. that is chearing our hearts with the wisdome of Christ against our folly and blindnesse with the righteousnesse of Christ against our guiltinesse with the sanctification of Christ against the reliques of our sinne and vncleannesse 1 Cor. â— 3 and with the redemption of Christ against our apostaticall and back-sliding hearts The second signe of our being a member of Christ is If we receiue new sense and motion from the head As in the naturall bodie all the members doe receiue sense and motion from the head so in the spirituall bodie For though there be no naturall connexion of parts betwixt Christ and vs Act. 3.21 the heauen containing him in respect of his bodily presence and we being here on the earth yet by vertue of the spirituall ligatures and ties of faith which is Gods ordinance to this end wee haue no lesse reall coniunction though we cannot see it than naturall head and members haue Wee cannot see the coniunction betwixt man and wife who yet are one flesh though they are a thousand miles asunder Prov. 2.17 by vertue of that contract and couenant of God betwixt them The vnion betwixt the beasts and the wheeles in Ezekiels vision was not visible Ezek. 1.21 yet it was reall because the spirit of the beasts was in the wheeles which made them moue together and stand still together So it is betwixt our Head and vs. If therefore by vertue of this vnion we doe not daunce after natures pipe which the Apostle calleth walking after the flesh or sowing to the flesh or fulfilling the lusts of the flesh but are moued to walke after the spirit so to runne that we may obtaine not to be clogged with the earth but to haue our conuersation in heauen to sit with Christ in heauenly places and in our whole course though with much strife and reluctation to moue vpwards then may we safely say that we are members of Christ The third signe of our being a member of Christ is if we worke for the head As the whole naturall bodie is vnder the obedience of the head so the whole spirituall bodie doth worke for its head as for its king and soueraigne If the head be warred against the foot runneth or standeth and the hand doth defend if the head be in peace the whole bodie maintaineth its honour vseth meanes to better vnderstanding to ripen iudgement to corroborate memorie to quicken senses and to performe other offices vnto it So must we worke for Christ he must increase we must decrease All our labour must be to maintaine his honour therefore wee must denie our selues to wit our naturall iudgements wills affections and the worth of our workeâ—â—hat Christ may be all in all vnto vs and wee may cry out with that blessed Martyr None to Christ none to Christ Oh that we had hearts to try our selues by these signes How great will our comfort be if we can finde our selues to be members of Christ Some men ioy that their armes and legs are members of sound and healthfull bodies but it is no matter though the outer man perish so long as the inward man by being a member of Christ is renewed daily I bowe therefore the knees of my heart vnto the Father of our Lord Iesus Christ and beseech him that hee would grant both to you all and me and all Gods people that wee may for euer proue our selues to be borne againe to receiue heauenly motion from Christ and to worke for him that so wee may proue our selues to be his members I will open a little light vnto you in these three points We may know our selues to be borne againe How wee may know our selues to be borne againe if God haue giuen vs a conscionable care to nourish the hid man of the heart Euery thing hath a naturall instinct to nourish it selfe so soone as it hath a naturall production euen so must wee haue 1 Pet. 2.2 For therefore Peter saith As new borne babes desire the sincere milke of the word that yee may grow thereby As babes desire the mothers dug so must our soules if they be regenerated desire the word of God How is that 1 Vnappeasably I answer First wee must desire it vnappeasably Giue a childe houses and lands gold and gaine profit and pleasure and nothing will content it but a dug so all the world is worth nothing to Gods babes without the word Psal 1 19. as Dauid saith The word of thy mouth is dearer vnto me than thousands of gold and siluer Secondly we must desire the word constantly 2 Constantly Little children doe not onely desire the dugge waking but when they are asleepe their lips will be going so Gods babes though they being ouertaken with drowsinesse cry out with the Spouse I sleepe yet their hearts awake Cant. 5.2 and when they are most drowsie they will be nibbling vpon the word yea they cannot be content without it For looke as the needle of a Diall doth nothing but tremble and shake and hath no rest till it be turned vpon the North pole so the heart of Gods childe can haue no peace in any degree of securitie till it be raised feelingly to imbrace the word of God againe 3 Cryingly Thirdly we must desire the word cryingly Euery one of vs do see the new-borne babe to cry for the dugge euen so must we for the word We must cry to God for it and desire him that we may neuer be
before wee are not able to walke in any other sometimes againe if we be in the way we are carelesse and secure in the vse of the holy meanes of saluation Whereas if with feare and trembling wee could see the narrownesse of the way and the difficulties both through our owne weaknesse and wickednesse and others malice through which we must passe we would keepe a constant and a carefull watch Secondly consider that we are very heauy headed and apt to be ouertaken with drowsinesse Euen the Church it selfe saith Cant. 5.2 I sleepe and Paul found by experience such a fault in the nature of man Rom. 13. Ephes 5. when he said to the Romanes It is now time that we arise and to the Ephesians Awake thou that sleepest yea and the Deuill hath foure cradles wherein ordinarily he doth rocke vs. The Deuils foure cradles The first is the ignorance of our selues when wee doe not see the danger and deepnesse of our corruptions As the darkest places are fittest for vs to sleepe in both because the eye doth there want that inlightned meanes by which it doth gad and is kept waking as also because no danger can be discerned so is the darknesse of ignorance a fit cradle to sleepe out the time of our watchfulnesse The second cradle is grosse and full feeding of the things of this life Wee say in the prouerbe That when our belly is full the bones would be at rest and we finde it true by experience that when our hearts are set where God hath set our heeles to wit vpon the earth and earthly things we are too too apt to be lulled asleepe and not at all to minde our eternall good The third cradle is labour and toyle after those things that perish Euen as wearinesse by labour doth make vs apt to sleepe so when the worke of this world doth take away the worke of a good conscience our whole bodies and soules may be stolne from God for there is no watch kept The fourth cradle is the neglect of the meanes which should keepe vs waking namely the word of God prayer meditation and the voice of the spirit in these which is as the rushing of the winde to shake the houses of our hearts As when a man wearied shutteth himselfe vp into such a roome as keeps him from the noise of his children seruants yea and the winde it is a signe that he purposeth to sleepe and take his rest so when we carelesly vse and separate our selues from such meanes as God hath appointed to keepe vs waking how can we doe other than snort and so forget that God hath set vs in a watch-tower to keepe the quarter of our bodies and soules from sudden surprizall by the enemie Seeing therefore that we are so apt to sleepe and that the Deuill hath so many meanes to lull vs into it therefore we must watch Thirdly consider that wee lie open to many dangers Sometimes afflictions set vpon vs and without this wee shall soone let goe our hold of Christ It is true indeed that they are but sufferings a little 2 Pâ—â— 5 1â— yet what are wee that we should not be gained vpon if our fingers doe but ake in Christs quarrell without watchfulnesse Sometimes prosperitie troubleth vs and without this our sobriety will be indangered 1 Pâ—t â— â— therefore be sober and watch saith Peter Sometimes the Deuill doth set vpon vs and it shall cost him a fall if he doe not draw vs either into presumption or despaire 1 Pâ—â—â— 8 but watch saith Peter for he goeth about like a roaring Lion seeking whom he may deuoure Yea and alwaies the flesh will be too craftie for vs 〈◊〉 â—â—caâ—◠〈…〉 qâ—â—a â—â—â—astan◠〈…〉 â—am non in qâ—ntâ—â—â—ianis inâ—â—rstâ—â—bus for though wee haue weakned it and got the better hand of it in the more great sinnes which doe wound and waste the conscience yet it hath daily inrodes by the aduantage whereof it still plotteth and practiseth new treasons and will foile vs without bridling it and walking circumspectly by watchfulnesse Lastly consider that without watchfulnesse wee shall not be so well acquainted with our owne weaknesses It would be a strange though no new thing for vs to be well seene in things abroad and ignorant of our owne affaires yet without this such will be our case and so we shall not be able to watch vnto prayer which is the third and last Vse which we are to make of this Doctrine Vse 3 In the third place therefore seeing the end of all things is at hand let vs striue to watch vnto prayer Let vs be so carefull in the sober vse of all outward things and in the keeping of faithfull watch both without and within that out of the feeling of our owne miserable estates without Gods speciall helpe in these last times of the world we may be driuen vnto God in prayer to helpe vs. For the pressing of this forget not that order which I haue obserued in the former but consider first what it is to pray and secondly how we may be stirred vp to watch vnto prayer First to conceiue what it is to pray you must know that the matter about which all prayer is conuersant is either good or euill As prayer doth consider euill What it is to pray it doth acknowledge it complaine to God against it and seeke the remedie of it As prayer doth consider good it doth beg the being of it the maintenance and increase of it and thanketh God for it So that to pray is vpon the sight of sinne to confesse it lament it and to sue for pardon and vpon the knowledge of grace humbly to beg at Gods hand that it may be and be maintained and increased and to thanke God for it all In which description you may perceiue that hee that would pray must haue these six things in some degree or other to meet in him First he must know his sinnes For as no man will beg that doth not know his pouertie either in truth or shew and as no man can beg well for himselfe who doth not know the particular wants which hee groaneth vnder so neither will nor can he pray that knoweth not his spirituall pouertie yea his particular sinnes Secondly he must haue a spirit of complaint against sinne For as no man will seeke to be rid of that guest whom he cannot in some respect or other with a free spirit complaine against so neither will we seeke to be rid of sinne if we cannot thus complaine to God against it Alas Lord my sinne it is rebellious against thee against me it wounds my conscience robbeth me of thine image blotteth and defaceth grace and maketh me the obiect of thy heauy displeasure Thirdly he must be like that poore man who speaketh supplications Hee must neuer giue God rest till he haue mercy vpon him and seale vnto him by the spirit of adoption and sanctification the pardon of
the soule than the soule is to help it selfe without the liuing seeds of faith foregoing and fore-planted in the new creation of our hearts Thirdly we learne from hence also that so long as we are without faith our bodies are but as it were our dead soules graues 2 Cor. 5.1 If the bodies of Gods children are an earthly house or a house of mud walls as well as others then the bodies of naturall men cannot but be loathsome graues And what should dead men doe with other dwellings or why should we thinke other of dead mens habitations For doe but marke First the soule doth annoy the good with many loathsome smels of sinne and damps of iniquitie as out of a graue As God doth as it were smell a sauour of rest in the exercises of faith in Iesus Christ and a sweet perfume in the faithfull prayers of his children so doe the soules of the godly also and as sinnes make many stinks in the nosthrils of God so likewise in the nosthrils of good men Againe the faiâ—hlesse soule as if it were pent vp in a graue hath no freedome nor elbow-roome in the bodie to exercise it selfe either in naturall or spirituall things In naturall things it cannot giue a power of growing sense or reason at its pleasure for how many dwarfish dumbe deafe and foolish men and women are there in the world how is it with all of vs who can neither adde one cubit to our stature nor mâ—ke one haire either blacke or white In spirituâ—ll things wee are dead as I haue said Lastly as a graue doth make that bodie that is put into it to rot and turnes it for the most part into its owne common nature so the bodie if God doe not worke by the miracle of faith and sustaine vs by vertue of the couenant will more corrupt and make the blinde soule more earthly sensuall and deuillish For as hee that cannot worke but by a bad instrument will be brought so out of square that custome will breed another nature neuer to bring forth better fruits so the soule being tied vnto the bodie as to its proper instrument it not being eleuated by the spirit of faith through custome and long continuance is brought to rot in bodily exercises and earthly things Seeing therefore that our bodies are graues for our naturall dead soules oh that all of vs might take notice of it All I say both good and bad that the good might be weary of the world seeing their whole life is but a liuing in Golgotha among dead mens graues and skuls that the bad might content themselues with a meane graue except they had more hope of a comfortable resurrection That dead man were but possessed with Deuils who hauing no hope of a ioyfull resurrection should spend all his time in dressing vp and adorning his graue so are all dead men in sinne who hauing no hope of the fauour of God and of Christs dwelling in their hearts by faith doe yet spend all their time in prouision for the graue of their bodie the very throat whereof is an open sepulchre venting the stinke of their rotten hearts Vse 2 Secondly for practise we learne from hence how to carry our selues to our vnconuerted friends to wit as those who pitty them and pray for them and vse all meanes for a holy resurrection Hast thou a husband a wife a childe or any friend or enemie that hath not faith Pitty them mourne ouer them as Christ ouer dead Lazarus and as thou wouldst mourne ouer thy dead friend Pray to the liuing God that he would quicken them And as in the time of Christs being vpon the earth they either brought their dead corps to Christ or besought him to come to them so let vs deale with our faithlesse friends that is let vs seeke by all meanes to bring them to Christ in the word and prayer to see if yet Christ will meet them in his owne ordinances to raise them out of their stinking graues of sinne Oh that we would neuer forget to deale thus with those to whom we stand neerest in relation that so at the length custome if not conscience may preuaile with vs to doe it vnto others especially considering as I said before that it is full of discontent and misery to spend our daies among dead mens tombes Come we now from this miserable estate of ours by nature to our estate by grace Touching which the first point which the Text offereth to be considered is this That we haue communion and fellowship in the suffering and death of Christ. This is plaine from the words of the Apostle I am crucified with Christ which cannot be but by vertue of our communion with him It is true that if wee consider Christ as an indiuiduall person and vs as particular branches of another stocke we haue no fellowship with him For whereas fellowship betwixt disioyned persons may arise either by working the same worke in kinde which another doth Operando as in Corporations brethren of the same Trade or by a co-working and partnership in the same worke Cooperando as when two men are conuersant in one and the selfe-same businesse Consâ—ntiendo or else by consenting to the act of another man as when Dauid had fellowship in the murther of Vriah whereas I say wee may be thought to haue fellowship with Christ one of these three waies yet we neither being actually crucified nor crucified with Christ nor consenting to his crucifying for vs we cannot be said to haue fellowship with him Neuerthelesse if we do consider Christ as the head of his Church and vs as the members of his bodie if wee doe consider him as set apart sealed of God the Father to be a surety for vs and vs the parties to whom he is giuen and for whom bound our communion and fellowship standeth firme with him Now that we may the better conceiue it we must know that we haue fellowship with Christ in three things First in his Natures for the Sonne of God is made partaker of the humane nature that hee might make vs partakers of the diuine nature He became the sonne of man that we might become the sonnes of God 2 Pet. â—â— Wee wanted sonship God could not giue vs that which he had not therefore the Sonne of God alone tooke the nature of the sonnes of men that he might restore vs to the dignitie of the sonnes of God Secondly we haue fellowship with Christ in his goods for wee hauing nothing else that may be truly said to be ours hee takes our cursed ragges of sinne vpon him and hath communicated vs the riches of his glory Thus saith the Apostle God hath made Christ sinne for vs to wit 2 Cor. 5.21 by imputation and is made vnto vs wisdome righteousnesse 1 Cor. 1.30 sanctification and redemption Thirdly we haue fellowship with him in his estates His honourable estate is ours for wee are