was inlarged by degrees for his Human Nature was still to carry a proportion with ours and therefore he grew in Wisdom and in favour with God And so all that are Christs they grow The Trees planted in the Courts of God flourish there Psal. 92.13 There 's more room made for the new Nature by degrees to exert and put forth itself Corruption is still a dying and they grow more humble more holy more solid more rational more wise in the Spiritual Life more resolved for God more Heavenly minded that they may be at more liberty for God They may lose somewhat in liveliness of gifts and vigour of Affections for these things come and go but they are more spiritual and more stedfast and more solid and seriously set to seek after God As an old Tree that puts forth fewer leaves and blossoms but is more deeply rooted But now Hypocrites do not grow beyond their first blaze yea they wither every day lose their zeal and their forwardness out of carnal ease or affection to pleasures honours or greatness of the world they lose the seeming Grace that they had before 5. Where there 's Life there are vital Operations for Life is active and stirring so Spiritual Life hath its Operations it cannot well be hid it will bewray itself in a zealous and in a constant and uniform practice of Godliness They are Idols that have feet and walk not Rev. 3.1 Some only have a name to live and are dead They that make a naked profession but are not excited to live and bring forth fruit to God They have a form of Godliness but deny the power thereof 2 Tim. 3.5 That is the power that should change their hearts and direct and order all their Actions They that are governed by the Spirit they feel this power they are enabled to bring forth the fruits of Righteousness to the praise and glory of God Look as a Worldly Man by vertue of the Worldly Spirit that is in him is dexterous in all his Affairs his Worldly Principle puts a Life into him Luke 16.9 Their employment is suitable to their Life so a Spiritual Man that hath not the Spirit of the World or a disposition that makes him eager upon Worldly things but the Spirit of God dwelling and working in him here is not the Sphear of his Activity his Cares Thoughts and Endeavours are turned into another Channel he is quickned and raised to newness of Life Rom. 6.4 The Man is more earnest more throughly set for Heaven and the Worldly Life is more over-ruled and mastered in him and the Heavenly and Divine Life prevails in him and sets him awork more and more Thus I have by comparing these two lives a little shew'd you what is that Life that we have by Christ 't is a Life that flows from Regeneration that is begun by Union with Christ that begets a sense so that a Christian he feels the Annoyances of those things that are inconvenient and contrary to this Life and begets an Appetite after the supports that should maintain it and discovers itself by growth this Life is encreased in them more and more and also it discovers itself by its Activity by making them fruitful towards God Thus you see wherein they agree Secondly Let us a little see wherein they differ 1. They differ in the state of them both for this Spiritual Life is a Life that is consistent with some degree of Death Even then when we live we are troubled with a Body of Death Paul complains of it Tho Grace hath the upper hand in the Soul yet Corruption cleaves to us still Outwardly a man cannot be said to be dead and alive altogether but a Christian yet hath sin dwelling in him and is dying to sin every day that he may live unto God And as sin decays so the Spiritual Life takes place for mortification makes way for vivification and according to the degrees of the one so are the degrees of the other The more we die to sin the more we are alive to righteousness 1 Pet. 2.24 2. There 's a difference in the dignity of this Life Natural Life what is it A benefit vouchsafed to us by God that we may have time for Repentance but yet it is but a wind that is soon blown over and passeth away Job 7.7 and a suitable expression you have James 4.14 For this Life is but as a vapour This Life is a little warm breath turned in and out by the Nostrils soon gone it is indeed a continued sickness and our Food is as it were constant Medicine to repair and remedy the decays of the Natural Life O but this is a Life that flows from God himself and is a more worthy thing it is the Life of God and as Christ liveth in the Father so we in him by the Spirit This was a Life bought at a dearer rate then the Life of Nature John 6.51 My flesh which I give for the Life of the World Nothing less then the death of the Son of God would serve the turn and therefore 't is more noble then the other Life which is called The Life of our hands Isa. 57.10 because it costs us hard labour to maintain it 3. As it differs in the dignity and value so in the Original The Natural Life is traduc'd and brought down unto us by many successions of Generations from the first Adam he was a living Soul but the last Adam was a quickning Spirit 1. Cor. 15.45 We have a living Soul by vertue of our descending from the first Adam all that our Parents could do was to make way for the Union of Soul and Body together But by this Life we and Christ are united together and he becomes a Live-making Spirit unto us 4. There 's a difference in the duration Grace is an immortal flame a spark that cannot be quenched All our labour and toil here in the world is to maintain a dying Life a Lamp that soon goes out or to prop up a Tabernacle that is always falling when we have made the best provision for it 't is taken away Thou fool this night c. This Life is in the power of every Ruffian and Assassinate that values not his own O but the Spiritual Life is a Life that begins in Grace and ends in Glory the foundation of it was laid in Justification that took off the sentence of Death Sanctification is the beginning of it the which by degrees is carried on till it end in glory where we shall be never weary of living it The outward Life tho short yet we soon grow weary of it the shortest Life is long enough to be numbred with a thousand miseries if we live to Old-age Age is a burthen to itself Eccl. 12.1 Life itself may become a burthen for some have wished and requested for themselves that they might die But no Man ever wisht for the end of this Spiritual Life Who ever cursed the day of his new
such a temper 6. Consider Gods Eye is ever upon us and beholdeth all our wayes Job 31.4 Doth not he see my wayes and count all my steps shall we sleep when the great God looketh on us How dreadful is his displeasure there is no dallying with him Thirdly Means 1. Pray to God for his quickening Spirit that he would stir us up to watchfulness David is ever and anon crying out for quickening Grace 2. We should stir up our selves Much of this temper cometh upon us because of our own laziness and ordinary indisposition 2 Tim. 1.6 Stir up the gift of God that is in thee Isa. 64.6 There is none that stirreth up himself to take hold of thee 3. We should maintain a lively sense of Christs appearing Luk. 12.35 This looking and longing and waiting keepeth the Soul alive and awake Heb. 9. ult To them that look for him Phil. 3.20 Whence we look for a Saviour Many may talk of that day but do not look for it 4. Keep these four fundamental radical Graces lively and active in the Soul Faith Fear Hope and Love Faith presents things to us as they are and puts them in being Love constraineth us 2 Cor. 5.14 Fear maketh God every where present And Hope worketh in us a desirous expectation of Blessedness to come and this keeps the Soul awake 5. Keep a sense of the Love of God upon your hearts when your drowsie fits are coming on you say as they in Jer. 35.6 I dare not my Father hath commanded me the contrary Hath not God forbidden this how can I rest in such a temper of Soul 6. Improve the Death of Christ for the destroying this sleepy temper The great design of Sathan is to lull us asleep now Christ came to destroy the works of the Devil 1 Joh. 3.8 Now shall we tye those knots the faster that Christ came to unloose and tear open those wounds that Christ came to bind up and heal Therefore let this evil frame of Soul be far from you SERMON V. MATTH XXV v. 5 6. While the Bridegroom tarryed c. And at Midnight there was a Cry made Behold the Bridegrom cometh go ye out to meet him THere is one Clause in the former Verse that remaineth undiscussed The Bridegroom tarryed which I shall speak to in this Verse Where Observe 1. The Time at Midnight 2. The Means of awakening the sleepy Virgins There was a cry made 3. The Matter of the Cry the unexpected coming of the Bridegroom Behold the Bridegroom cometh 4. An Excitement to their Duty Goe ye out to meet him Still the allusion is carryed on to the matter from whence this Parable is taken There were Virgins with the Bridegroom and Virgins with the Bride and that the Bridegroom might be received with esteem and attended with all respect some of them were to goe before and raise the Cry in season to bring the Virgins forth to meet him So here Christ sends a cry before him to admonish and exhort the Church to prepare and meet him 1. With respect to every particular Soul this cry is to be referr'd to the Voice and Importunity of them that are the Children of the Bride-Chamber or Friends of the Bridegroom John 3.29 Who all tell us that The Lord is at hand 1 Pet. 4.7 That he will shortly come Heb. 10.37 And still the faithful Ministers of the Church do cry aloud and call upon us to meet the Bridegroom 2. With respect to the general meeting of the Church in one great Rendezvouze or Congregation 't is meant of the Trump of the Arch-Angel spoken of in many places which I shall quote by and by calling us to come to Judgment Doctrine The Bridegroom will certainly come but at his own time and then all shall be called upon to go forth to meet him I shall handle this point with respect to the circumstances of this Parable 1. I shall prove the certainty of his coming 2. Speak of the tarrying of the Bridegroom or the delay of his coming 3. His coming at Midnight or the uncertainty of the Time when he will come 4. The Cry that is raised before his coming Then I shall give every circumstance mentioned its due weight First Of the certainty of his coming 'T is needful to premise that because the efficacy of the whole Discourse dependeth upon it Reason saith he may come but Faith saith he will come First Reason saith he may come It argueth 1. From the Nature of God There is a God and this God is just 'T is agreeable to his general Justice that it should be well with them that do well and ill with them that do evil these Principles are out of dispute and supposed as the Foundations of all Religion Now supposing these Principles there must be a day or reckoning for in the World the best go to the walls many times and are exercised with Poverty Disgrace and Scorn when the wicked are full of Plenty and live at ease Luk. 16.25 1 Cor. 15.19 Sure it is that there is a God and sure it is that he taketh care of humane affairs and will judge accordingly what is the reason then of this disproportion the wicked are reserved to future punishment and the godly to future reward Now the distinction that is put between men at death doth not suffice for that is private and doth not vindicate the Justice of God in the eyes of the world and that is but upon a part We read of the Spirits of just men made perfect and the Spirits that are now in Prison but nothing of a reward for the Body or punishment for the Body the bodies of men being Servants of Righteousness or instruments of sin surely ought to partake of weal or woe of the curse or blessing that is due to the person for the Body is as Tertullian saith the Souls sister and coheir and is to share with it in its Estate but at Death the Body is senseless and mouldereth into dust and 'till it be raised up again and joyned to the Soul it can neither partake of weal or woe therefore there is a day when God will deal with the whole man Otherwise how shall the Goodness of God who is a liberal rewarder of Vertue appear unless he render to the Body a full recompense of the Service it hath done the Soul in yielding up all its natural Appetites Pleasures Interests and Satisfactions to the conduct of Reason and Grace for the practice of that which is good Or the Justice of God which is the avenger of sin which would be too narrow and defective unless it punish the Body with the Soul Usually the affections of the Body debauch the Soul and the pleasures of the senses blind and misguide our reason Certainly the love of sin being rooted in bodily pleasures 't is fit it should be punished with pain and such pain as is proportionable to the dignity of him against whom the offence is committed Now God being
Image and the Saints more delight in God as being freed from Sin God loveth to look on what he hath made when he hath raised a Worm to such an Excellency It is there continued without Interruption here our Communion with God is sweet but short it cometh by glimpses but there it is for ever and ever not only in regard of Duration but Continuance without ceasing The Spirit of God came on Samson at times in Heaven there is nothing to divert us from the sight of God we are withdrawn from all other Objects that we may study him alone without weariness Vse 3. It directeth us in what order we should seek these Things first Grace then Glory Psal. 84.11 The Lord will give Grace and Glory Psal. 73.24 Thou shalt guide me with thy Counsel and afterwards receive me to Glory Ephes. 5.26 27. That he might sanctify and cleanse it by the washing of Water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Here the first Lineaments are drawn by the Spirit of Sanctification whilst the Soul remaineth in the Body as a Pledg of a more perfect State God hath called us to Glory and Vertue 2 Pet. 1.3 As they were to go through the Temple of Vertue to the Temple of Honour 4. Observe There is no Privilege which we have but what Christ enjoyed first Christ had it all and from him we have it he was the Purchaser and the Natural Heir it is in us at the second Hand we are Elected Sanctified Glorified in and through him Whatever is in us that are Members it is in our Head first first God then Christ as Mediator and then We. All Good is first in Christ he receiveth it and conveyeth it We ascend Why Because he ascended first we sit in Heavenly Places because he did first Vse 1. In Times of Desertion when we see nothing in our selves look upon Christ as a Depository the first Receptacle of Grace he is justified sanctified ascended glorified and encourage thy self to take hold of Christ that thou mayest have all these things in him Vse 2. To be thankful to God for Christ. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all Spiritual Blessings in Heavenly Places in Christ Ephes. 1.3 Let us never bless God for what we enjoy but still remember Christ. Vse 3. It presseth us to get an Union with Christ 1 Cor. 3.22 23. All are yours for you are Christ's and Christ is God's That we may not look on Christ as an abstracted Head All that Christ hath he hath it for us 5. Observ. From those words I have given them it may be Objected that we see no such Matter Christ's Members are poor despicable Dust and Ashes more afflicted than others How then can it be said This Glory I have given them Answ. Christ hath acquired a Right Obs. The Glory that is given to us by Christ is as surely ours as if we were in the actual possession of it John 3.36 He that believeth on the Son of God hath Everlasting Life How hath he it 1. He hath it in Capite it is done in regard of Christ with whom we make one Mystical Body the most worthy part of the Body is in Heaven the Head is there Ephes. 2.6 And hath raised us up together and made us sit together in Heavenly Places in Christ. We are already glorified in Christ tho not in our selves Christians take possession in their Head as Christ hath taken possession in their Names 2. They have it in the Promises The Promise is the Root of the Blessing you have a fair Charter to shew for it God standeth bound in point of Promise God is very tender of his Word you will see it in all the other Promises when you put him to Trial. The Promise of God is but the Declaration of his Purpose Heb. 6.17 18. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of his Counsel confirmed it by an oath That by two immutable things in which it was impossible for God to lie ye may have strong Consolation You have a Lease to shew for it A Man doth not carry his Inheritance upon his Back 3. They have the First-Fruits of it which differ only in degree from Glory Rom. 8.23 And not only they but our selves also which have the First-Fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body We have the Earnest in Hand That Portion of the Spirit which we have received is given us for security Wherefore this fitting and preparing these Groans are Grounds of Confidence If a Vessel be formed it is for some use All this would else be lost And do you think God will lose his Earnest The Beginnings we have here are a Taste and Pledg Here we sip and have a foretaste of the Cup of Blessing Union with Christ Joys of the Spirit Peace of Conscience are the Beginnings of Heaven They that live in the Provinces next to Arabia have a strong Scent of the Odours and sweet Smells of the Spices that grow there So the Church is the Suburbs of Heaven the Members of it begin to smell the Upper Paradise The Comfortable Influences of the Spirit are the Taste and the Gracious Influences are the Pledg and Earnest of our Future Inheritance Vse 1. Let us bless God afore-hand 1 Pet. 1.3 4 5. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant Mercy hath begotten us again unto a lively Hope by the Resurrection of Jesus Christ from the Dead to an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for us who are kept by the Power of God through Faith unto Salvation The Inheritance is kept for us and we for it We can never want Matter to bless God if we have nothing in Hand yet we have much in Hope 2. Let us wait with more Confidence we have no cause to doubt we have God's Word and Pawn as sure as Christ is in Heaven we shall be there 3. Let us be there in Affection in earnest Groans and Desires in frequent Thoughts Rom. 8.30 Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified 4. Let us not fear Changes all Changes will end in that which is best for us SERMON XXXIX JOHN XVII 23 I in them and thou in me that they may be made perfect in one and that the World may know that thou hast sent me and hast loved them as thou hast loved me CHRIST's Request for Union is again repeated with the Advantage of another Expression to declare the Nature of it So that in this Verse we have First The Nature of the Mystical Union Secondly
for us Luke 12.32 Fear not little flock it is your Fathers good pleasure to give you a kingdom And 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Mat. 25.34 Come ye blessed of my Father inherit a kingdom prepared for you from the foundation of the world God prepared this Glory for us and by degrees traineth us up for it 2. The everlasting Merit of Christ Heb. 9.15 For this cause he is the Mediator of the new Testament that by means of death for the redemption of transgressions that were under the first Testament they which are called might receive the promise of the eternal inheritance It is by his means that we are redeemed from the guilt and power of sin and have an eternal Inheritance stated upon us It behoved Christ for the honour of the Divine Government by the intervention of his Merit and Intercession to satisfie Gods Justice and acquire unto us those things which Love and Mercy had prepared for us and among other things that blessed and glorious estate which is to be enjoyed upon the Resurrection This is made sure to the Heirs of Promise by the Death of Christ which is of everlasting Merit called therefore v. 12. Everlasting redemption 3. The Almighty Power of the sanctifying Spirit both to change the Soul and raise the Body To change the Soul which is made an Act of Omnipotency 2 Pet. 1.3 According as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of him that hath called us to glory and vertue Therefore it is often compared to Creation which is a making things out of nothing To raise the Body as he did Christs Rom. 1.4 And declared to be the Son of God with power according to the Spirit of holiness by the resurrection from the dead and will raise the bodies of the Faithful in whom he once dwelled Rom. 8.11 He that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you Phil. 3.21 Who shall also change our vile body that it may be fashioned like unto his glorious body according to the wonderful working whereby he is able even to subdue all things to himself 4. The immutable Covenant or Promises of the Gospel which always stand firm and stable 2 Cor. 1.20 For all the promises of God in him are yea and in him Amen Heb. 6.18 That by two immutable things in which it was impossible for God to lye we might have strong consolation who have fled for refuge to lay hold on the hope that is set before us Hope is put for the thing hoped for that is the glorious estate which is reserved in Heaven to be injoyed there this hope is set before us in the Promises as the Prize which we must seek after and the Blessedness we must aim at We lay hold upon it when we consent to Gods offer and we fly for refuge to take hold of this Hope for it is our Sanctuary and safety as the City of Refuge was to him that was pursued by the Avenger of blood this is ground of strong consolation in all fears troubles and sorrows in the midst of the infelicities of this life this consolation is secured by two immutable things Gods Promise and Oath which are as unchangeable as his Nature these cannot fail or frustrate our hopes these give us security of injoying what we hope or receiving the reward promised to us 5. The unquestionable right of the mortified or those that are dead with Christ There is nothing wanting but the clearing up of our right and title Now the Christian Faith proposeth and sheweth much good to them as real Members of Christs mystical Body Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live and till this be done the whole design of Grace is at a stand we cannot upon other terms expect everlasting Blessedness from Christ. 3. The profit of Believing 1. It strengthens our Reason and helps it to maintain its authority and government against Sense and Appetite Reason is a middle Faculty that standeth between things above and things below and it may be either debased by Sense or elevated by Faith The one is easie because corrupt Nature carrieth us to things pleasing to Sense which are near at hand and carry a great suitableness to our Fancies and Appetites The other is difficult because it dependeth on supernatural Grace for the Spirits illumination is necessary to Faith 1 Cor. 2.12 Now we have received not the Spirit which is of the world but the Spirit which is of God that we may know the things that are freely given to us of God Therefore here lyeth the benefit we have by Faith to take us off from the life of sense and to mortifie the desires of the flesh which the nearness of things sensible is apt to irritate and stir up in us 2. The more we believe the stronger and greater is our Consolation As for instance our comfort under crosses is more abounding 2 Cor. 4.14 Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus 2 Cor. 4.18 While we look not to the things which are seen but to the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Our courage against death is more strong 1 Thess. 4.18 We shall ever be with the Lord. Our diligence in duties is more unwearied 1 Cor. 15.58 Wherefore my beloved brethren be ye stedfast unmoveable always abounding in the work of the Lord forasmuch as you know that your labour shall not be in vain in the Lord. Vse Let us now improve these things that we have been delivering to you 1. Let us make great Conscience of the first part of our Duty If we be dead unto sin See that the work of Regeneration be once begun The first virtue we receive from Christ is the likeness of his Death that will make way for other things Christ is dead let us be dead with him that to us he may not dye in vain And when it is once begun let it be carried on to a further increase adhere still to Christs dying and persevere both in your diligence and your dependence Diligence do not give over your endeavours of mortifying sin till it be quite gone Dependence that you wait for the power of his Spirit which his Death merited for us 2. As to Life let us incourage our selves with the hope of it the same Grace that hath begun will also finish the work when we are prepared by living the life spiritual in the midst of conflicts and temptations Therefore while you are studying to please God wait for it 1. With Patience Christ after his Resurrection was not presently glorified there must be a time to
or the blood of Christ shed for our sins then he obtained eternal redemption for us Heb. 9.12 not for the soul only but for the body also as appeareth 1 Cor. 6.20 For ye are bought with a price therefore glorifie God in your body and in your spirit which are Gods Secondly The application is our actual deliverance and freedom by virtue of that price which is either begun or perfected Begun when our bonds are in part loosed Eph. 1.7 In whom we have redemption through his blood the forgiveness of sins And perfected in the other world therefore the day of Judgment is called the day of our Redemption Eph. 4.30 when the last enemy is destroyed namely Death and our bodies are raised up in glory then we are actually free from all evil and because this is done by virtue of that price and ransome which Christ paid for us 't is called Redemption and the redemption of our bodies because the body which was sown in corruption is raised in incorruption and that which was sown in dishonour is raised in glory and that which was sown in weakness is raised in power 1 Cor. 15.42 43. tho the price was paid long ago the full fruit is not enjoyed till then for then we have our final and compleat deliverance from all sin and misery vanity and corruption in this life we are not free from those things which lead to corruption that is from sin misery and afflictions at death the soul is made perfect but the body is in the power of the grave but then the body enjoyeth a glorious resurrection 2. By way of Confirmaeion Why we should groan and long for this estate The Reasons concern either this life or the next 1. For this life I shall prove that there is cause or matter for groaning and desiring a better estate 2. That those that have the first fruits of the spirit are more apprehensive of this misery than others are or can be 1. The pressures aad miseries of this life call for this groaning being burdened saith the Apostle we groan We have an heavy burden upon us both of sin and misery 1. Of sin To a gracious heart and waking conscience 't is one of the heaviest burdens that can be felt Rom. 7.24 O wretched man that I am who shall deliver me from the body of death Paul was whipped imprisoned stoned in perils by Land and Sea persecuted by enemies undermined by false brethren but afflictions did not sit so close to him as sins the body of death was his sorest burden therefore did he long for deliverance a beast will leave the place where he findeth neither food nor rest 't is not the troubles of the world only which set the Saints a groaning but indwelling corruption this grieveth them that they are not yet rid of sin that they serve God with such apparent weakness and manifold defects that they are so often distracted and oppressed with sensual and worldly affections they cannot get rid of this cursed inmate and therefore desire a change of states by the Grace of God they have got rid of the guilt of sin and reigning power of sin but the being of it is a trouble to them which will still remain till this Tabernacle be dissolved then sin shall gasp its last and the Saints are groaning and longing for the parting day when by putting off flesh they shall put off sin and come and dwell with God 2. Of misery This burden is a partial cause of the Saints groaning for they have not divested themselves of the feelings of nature nor grown sensless as stocks and stones they are of like passions with others and love their natural comforts as others do humane nature is the same thing in all that are made of flesh and blood Job 6.12 Is my strength the strength of stones or is my flesh of brass They feel pain as every one doth which will extort complaints from them Now a Christians misery may be reckoned from Three Things 1. Temptations from Satan 2. Grievous Persecutions from the World 3. Sharp afflictions from God himself All these concur to wean a Christian from the World 1. Temptations from Satan Who seeketh all advantages either to withdraw us from God or to distract us in his service and make it tedious and wearisome to us 1 Pet. 5.8 9. Your adversary the devil goeth about seeking whom he may devour All these things 〈◊〉 accomplished in your brethren in the flesh they are all haunted with a busie Tempter who is restless in his endeavours to ensnare their souls this world is Satans walk the Devils Circuit who goeth up and down to destroy unwearyed creatures and therefore his assiduons temptations are one of the Christians burdens 2. Bitter and grievous persecutions Which sometimes make them weary of their lives that they may be freed from their hard Taskmasters as Elijah was weary of the trouble he had by Jezabels pursuits that he durst not trust himself in the land of Israel and Judea but goeth a days Journey into the Wilderness and sate down under a Juniper Tree and requested for himself that he might die for saith he I am not better than my Fathers House 1 Kings 19.4 5. Surely the troubled will long for rest 3. Sharp afflictions from God himself who is jealous of our hearts because we are not watchful over them we are too apt to take up with a worldly happiness and to root here looking no further whilst we have all our comforts about us our hearts saying 'T is best to be here till God by his smart rod awaken us out of our drousie fits we are so pleased with our entertainment by the way that we forget home therefore the Lord is fain to imbitter our worldly Portion that we may think of a remove to some better place and state where all tears shall be wiped from our eyes We would sleep and rest here if we did not sometimes meet with thorns in our bed All the days of my pilgrimage saith holy Jacob Gen. 47.7 are few and evil Our days are evil and 't is well they are but few that in this shipwrack of mans felicity we can see banks and shores and a landing place where we may be safe at length Here most of our days are Sorrow Grief and Travel but there is our repose our heart would fail were there not some hopes mingled with our tears Secondly That those who have the first fruits of the spirit are more apprehensive of this misery than others are or can be 1. Of Misery and Afflictions Partly because Grace intendreth the heart they look upon afflictions with another eye than the stupid world doth they look upon them as coming from God and as the fruit of sin and they dare not slight any of Gods corrective dispensations there are two extreams slighthing and fainting Heb. 12.5 Affliction cannot be improved if we have not a sense of it We owe so much reverence to God as to
for their present use without looking further and the Wisdom of the other that their Vessels were furnished as well as their Lamps Grace must flow forth but withall it must have a bottom within As a Fountain or Spring sendeth forth streams to water the ground about it or the heart sendeth forth Life and Spirits to every faculty and member so the Graces of the Spirit in Believers flow forth in their Carriage and Behaviour to make their Tongue drop that which is savoury their Actions orderly and even their Carriage in all relations and affairs grave and serious 'T is well when all this hath a bottom that there is a principle of Life within to diffuse this vertue into every part of their Conversations and to keep them mindful and respective to all the Commands of God Now this is required 1. Partly because this glorious Profession and Practice will not serve the turn for the present For God looks not to outward appearance but regards the frame of the heart 't is internal Holiness that is lovely in his eyes Psa. 51.6 and without which the external is loathsome to him Math. 23.17 A Christian hath more in the Vessel than in the Lampâ— Psa. 45.13 The Kings Daughter is all glorious within That which is outwardly professed is inwardly rooted and cherished by them who worship and serve God in Spirit and Truth Knowledge Faith Love Hope Zeal Courage Patience these adorn the Heart as well as the Fruits of them appear in the Life and this maketh us beautiful in the eyes of him that seeth in secret It would help us to discover our mistakes if we did make God our Witness Approver and Judge for the present studying to approve him in the frame of our hearts which is hidden from all others And 2. Partly because the Lamp will not long hold burning unless there be a stock of Oyl to feed it so that if it could suffice for the present yet without Grace in the Heart for the future we shall miscarry when the slender Provision and store is spent A Christian is to provide for the time to come such Grace as my endure and hold out in all tryals and bear weight in the day of Judgment We are often pressed to set our selves in such a state and put our selves into such a frame as will endure the glory of Christs presence and to think of that time and what we shall doe or how we shall be found when he appeareth He only believeth aright in Christ that will not be ashamed at his appearance Luk. 21.36 That ye may stand before the Son of Man And 1 Joh. 4.17 That we may have boldness at the day of Judgment And 1 John 2.29 When he shall appear we may have confidence and not be ashamed of him at his coming 3. A saving work of Grace is an inward Principle of Life and that in such a degree and measure which the unsound though the most glorious Professors of the Gospel do not attain unto Some sleight and insufficient touches upon their hearts many Professors may attain unto that yet never had this rooted Principle of Grace which may properly be called Oyl in the Vessel It differeth in Radication and Efficacy as I shewed before They are inlightened but the day-star doth not arise in their hearts 2 Pet. 1.19 And Eph. 5.8 A flash of light they may have but are not light in the Lord. Are affected with the Truths of the Gospel but not changed or transformed by it 2 Cor. 3.18 Sin may be restrained or benummed but 't is not subdued and mortified Gal. 5.24 we cannot say 't is crucified They are half loosed but are still in bonds make some shew of escape from Sathan but are surprized by him again worse hampered than before Matth. 12.45 urged excited to some good but not enabled and inclined to love God with all the heart and seriously and constantly to set about the things that please him and to avoyd the contrary They have not the Grace the Apostle prayeth for Heb. 13.12 That Grace that may make you perfect in every good work to do his will working in you that which is pleasing in his sight through Jesus Christ. Have you this Grace to be alwayes working that which is pleasing in his sight Their Fire is like a straw-sire soon in and soon out so that there is a difference The common Grace that they have is real but not of an abiding and everlasting nature not secured by Gods Covenant and promise there is not that solid rooted Piety Therefore 't is not enough for Christians to see that the Lamp burneth but to look what there is in the Vessel to feed the Flame 'T is not suddain affections on our part nor the transient motions of the Spirit on Gods part that will amount to a constant principle of Life 4. This constant abiding state of Grace or Principle of Life may be known partly by the Terms by which it is set forth in Scripture and partly by the Effects of it First By the Terms by which 't is expressed in Scripture 1. 'T is expressed sometimes with respect to the Original Author Pattern and Fountain of it which is God And so it is called the divine Nature 2 Pet. 1.4 whereby is not meant the Infinite Essence of God which can neither be divided or communicated to any Creature but of those holy and heavenly qualities and dispositions whereby we resemble God The heart of this Christian is so stamped with Gods own Image and Character that he beginneth to look like God for wisdom holiness purity pity So sometimes 't is called the life of God Eph. 4.18 that spiritual Life that is begun in Regeneration is so called not as God is the first original Author of Life natural but the Pattern of it From both these places it appeareth we must first be partakers of such a Nature as God hath before we can live such a Life as God doth 2. 'T is sometimes expressed with respect to the meritorious and procuring Cause or the immediate Head and Fountain of it and so Christ is said to live in us Gal. 2.20 to dwell in us Eph. 3.17 to remain in us as the hope of Glory Col. 1.27 That Christians may live the Life of Grace they must first be united to Christ for he liveth in us as the Head in the Members or the Root in the Branches We must be united to Christ and receive influence from him as Branches from the Root Through Faith Christ is perpetually present in Vertue Grace and Spirit We must first partake of Christ himself being most strictly united to him as Members to the Head from whence they receive sense and motion He taketh up a fixed and unmoveable habitation in our hearts Joh. 14.23 not for a Visit and away but keepeth a perpetual residence in the heart 3. With respect to the immediate Authour and Fountain which is the Spirit given to us to dwell in us by
observe God in his various works in and by them And indeed nothing was such a means to convince him of his dependance upon God as this labour of dressing and keeping the Garden which God put him into for he could produce no new Plant but only manure and cherish those which God had planted there already and all his keeping and planting was nothing without Dews and Showers and Influence from Heaven and the continual interposing of Gods Providence And still in every Calling he that is sedulous in it seeth more need of Gods concurrence than those that are idle for those that have done their utmost by experience find that the success of all their endeavours dependeth upon His Power and Goodness or the effect followeth not I am sure it holdeth good in the work of Grace none are so practically convinced of the necessity of Divine Assistance as they that do their utmost for they see plainly all will not do if God with-hold his Blessing and their often disappointments when they lean upon their own strength teacheth them this lesson that all is of God Secondly That this Increase must be understood of the same Talent not in another kind It holdeth not that he that useth the Talent in one kind shall thrive in another for what a man soweth that shall he reap No the meaning is the thing used is still increased 'T is not intended that by imploying his Talent in Riches he should increase in Learning that by improving his Learning he should grow in strength and beauty of Body no it holdeth good in eodem genere in the same kind Use common helps well and you increase as far as common helps will carry you use Moral Vertue well and you increase in moral vertue use that measure of saving Grace you have well and you shall have a great measure given you by God set a-work thy Knowledge Faith Zeal and Love and all these graces will increase in you Wait on the Lord and be of good courage and he shall strengthen thy heart Psal. 46.14 and Psal. 31.24 and Isa. 58.13 14. If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thine own wayes nor finding thine own pleasure nor speaking thine own words then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high places of the Earth and feed thee with the heritage of Jacob thy Fathers for the mouth of the Lord hath spoken it So Psal. 91.1 He that dwelleth in the secret places of the most high shall abide under the shadow of the Almighty God that Punisheth sin with sin doth reward Grace with Grace they that abuse the light of Nature are given up to a reprobate sense they that improve the Grace they have shall have more every act maketh an increase of the habit and whosoever imployeth that spiritual Wealth that he hath shall have an addition from God be more strong in Faith and Love and more rich in Knowledge Object But may not we enlarge this a little further Arminius gathereth from hence that the works of the unregenerate done by the meer strength of nature are so accepted with God that by them he is moved and induced to give them supernatural Grace And many others that will not speak so grosly think that if we improve the gifts of Nature we shall have common Grace and if we improve common Grace we shall have special and saving Grace And ought we not and can we not use these common Gifts and Graces to this end and purpose that we may obtain Conversion and Faith in Christ such as the use of Reason the freeing of the mind from bruitish Passions and Affections good Education the Examples of others the powerful Preaching of the Gospel and common Illumination and the Knowledge of the Truth gained thereby Answ. 1. Those that have Common Grace ought and are bound to use it for the obtaining of more Grace there is no doubt of that for therefore they are accused that They have ears and hear not eyes and see not and God findeth fault with his People That they will not frame their doings to turn to the Lord Hosea 5.4 So much as put themselves in a posture they are threatned That it shall be more tolerable for Sodom and Gomorrah than for them And that the Ninevites shall rise in Judgment against them and Condemn them They are reproved for Being idle and sloathful Servants and hiding their Talents in a Napkin Certainly they that are lifted up to Heaven in Ordinances that receive so much Grace from God and yet turn it into Wantonness and do not Know nor Worship nor Seek after God they aggravate their own Condemnation their destruction is of themselves they shut themselves out of the Kingdom of God reject the Counsels of God against themselves In short they put away the Word of God from them and judge themselves unworthy of Eternal Life The Scripture every where speaketh at this rate concerning the Folly and Negligence of men 2. But if it be asked Whether they that have received Common Grace not only ought but also can use it for the acquiring and getting the special Grace of Conversion This Question concerneth the manner how the Will of God and the will of man meet together in the work of Conversion And here we must use great care in Answering to avoid Inconveniencies on all hands certainly merit they cannot neither de congruo nor de condigno nor by any Covenant oblige God to give them the Grace of Regeneration neither can Christ be said to have acquired and purchased this Grace for them to whom he is not given as a Mediator nor by any Promise is God bound to give us Grace for the good use of our natural abilities No the distribution of Converting Grace is not Promised or bound to any works of Righteousness that we have or can do but is reserved and referred to the free disposition good will and Pleasure of God Rom. 9.16 Not of him that willeth nor of him that runneth but of God that sheweth mercy So Tit. 3.5 Not by works of Righteousness which we have done but according to his mercy he saved us The first Grace is given by God as a soveraign Lord according to the Counsel of his own Will But since the Question is propounded Whether a man can by common Grace obtain special The Answer must be prudent and cautelous that of the one side we may not prejudice the Truth nor of the other side give Scandal and Offence to the weak For 1. If you answer That an unregenerate man may by the use of common Grace acquire and obtain the special Grace of Regeneration and that the whole business lies in the good use of his Will you seem to dash upon the eternal Purpose and Decrees of God by which he hath determined
Subjects against Enemies that shall cease but the Kingly Honour which he receiveth from his Subjects shall be for ever and ever he shall always be honoured as King and Mediator of the Church He shall resign the Kingdom that is that way of Administration by which he now governeth for when the Elect are fully converted and sanctified and Enemies destroyed there will be no need of this Care Now after he hath bought us out of his Father's Hands by his Merit and Purchase he is forced to recover us from the Devil by his Power and Conquest The Word is the Rod of his Strength the Sacraments are our Oath of Allegiance in Prayer we perform our Homages by Alms and Acts of Charity we pay him Tribute and Praise and Obedience are the constant Revenues of his Crown This is the first Grant 2. We are given to Christ as Scholars of his School He is the great Prophet and Doctor of his Church certainly Christ loveth the Honour of this Chair He hath also obtained this Title Acts 3.22 A Prophet shall the Lord your God raise up to you from among your Brethren him shall ye hear Christ came out from the Bosom of God to shew us his Heart and Mind So he is called Heb. 3.1 The Apostle of our Profession Christ doth so love a Relation to his Church that you see he taketh the Titles of his own Officers tho he is Lord of the Church yet he is the Apostâ—â— of our Profession he counteth it an Honour to be a Preacher of the Gospel The Son of God is first in the Roll of Gospel-Preachers he is God's Legat à latere an Apostle he laid the Foundation of the Gospel when he was upon the Earth and he teacheth us now he is in Heaven he doth not teach the Ear but the Heart he doth not only set us our Lesson but giveth us an Heart to learn it the Scripture is our Book and Christ our great Master and when he openeth our Eyes we shall see wondrous things in his Law Other Teachers teach for Hire but he bought this Liberty of God that he might open his School and become a Light to Jew and Gentile 3. We are given to him to be Children of his Family The only thing propounded to allure Christ to the Work of Redemption was Isa. 53.10 He shall see his Seed that he might have a numerous Issue and Progeny He delighteth in us tho we are all Benoni's Sons of Sorrow tho he died in the Birth yet he is wonderfully pleased with the Fruitfulness of his Death as a Woman delivered after sharp and sore Sorrow forgetteth all her past Sorrow for joy of the Birth At the last day this will be Christ's Rejoycing and Crown to see the Multitude of his little Ones all brought together Heb. 2.13 Behold I and the Children which thou hast given me It is a goodly sight when Christ shall â—ejoyce in the midst of them and go with them as a glorious Train to the Throne of God the Father Jesus Christ is our Brother and our Father by Regeneration and the Merit of the Cross he is our Father but in the Possession of Heaven he is our Brother for we are Coheirs with him 4. We are given to him as the Spouse of his Bosom This is another of Christ's Honours to be the Churches Bridegroom The Epithalamium is in Canticles and Psal. 45. There the Nuptials are celebrated Ministers they are as John Baptist was called Friends of the Bridegroom Look as a Father giveth her whom he hath begotten to another for a Spouse and Wife so doth God give his Elect to Christ. Indeed Christ hath bought the Church at his Fathers Hands other Wives bring a Dowry but Christ was to buy As Saul gave his Daughter to David but first he was to kill Goliah and to bring the Fore-skins of an hundred Philistines 1 Sam. 17.25 and 18.25 So God gave Christ the Church for a Spouse but Christ was to redeem her with his Blood the infernal Goliah was to be slain Yea ' ere Christ did obtain this Honour he gaineth our Consent by the Power of his Spirit working with the Intreaties of the Word Hosea 2.14 I will allure her and bring her into the Wilderness and speak comfortably unto her and Vers. 19 20. I will betroth thee unto me for ever yea I will betroth thee unto me in Righteousness and in Judgment and in Loving-Kindness and in Mercies I will even betroth thee unto me in Faithfulness and thou shalt know the Lord. First I will allure then betroth As David after he had bought Michal with the danger of his Life yet was fain to take her away from Phaltiel 2 Sam. 3.13 The Devil hath gotten Christ's Spouse in his own Arms he is fain to rescue her and oblige her to Loyalty by the Intreaties of his Spirit Hereafter is the Day of Espousals now the Church is called the Bride then the Lamb's Wife Christ's Honour as well as our Consent is incompleat then he cometh to fetch her and present her to God Eph. 5.27 and bring her into his Father's House Christ is decking her against that Time we are to accomplish the Months of our Purification and to have Odours and Garments out of the King's Wardrobe Esth. 1.12 5. We are given to him to be Members of his Body Here is the nearest Relation and that which Christ most prizeth next to the Title of the Son of God to be Head of the Church O what an honour is this to poor Creatures that Christ will take us into his own mystical Body to quicken us and enliven us and guide us by his Grace To Angels he is a Head in point of Sovereignty and Power Col. 2.10 And ye are compleat in him which is the Head of all Principality and Power But to the Church he is an Head by virtue of Mystical Union Angels are his ministring Spirits but we his Spouse they are not called his Bride nor the Spouse of his Bosom nor the Members of his Body In the Ephesians the Church is called his Body the Fulness of him that filleth all in all Ephes. 1.23 Poor Creatures are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not count himself perfect without us as if he were a maimed imperfect Christ till all the Church be where he is He treateth his Mystical Body with the same respect that he doth his Natural it is raised ascended glorified so shall we For the present there is some Communion between us he is grieved in our Miseries and we are exalted in his Glory As there is a mutual Passage of Spirits between the Head and the Body so there is a Communion between Christ and us by Donatives and Duties II. How this is a ground of Establishment and Consolation 1. By this Gift we have an Interest both in God and Christ. 1 John 1.3 That which we have seen and heard declare we unto you that ye also may have Fellowship with us and truly
that they may grow together in one Body whereof I am the Head or one Temple It is sometimes set out by One Mystical Body sometimes by One Spiritual Temple One Body Col. 2.19 And not holding the Head from which all the Body by Joints and Bands having Nourishment ministred and knit together increaseth with the Increase of God Rom. 12.5 We being many are One Body in Christ and every one Members one of another Ephes. 1.22 23. And gave him to be the Head over all things to the Church which is his Body And One Temple Ephes. 2.20 21 22. And are built upon the Foundation of the Apostles and Prophets Jesus Christ himself being the chief Corner-Stone in whom all the Building fitly framed together groweth unto an Holy Temple in the Lord In whom you also are builded together for an Habitation of God through the Spirit One as thou in me and I in thee Christ doth not say that they may be One in another that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not agree to them but in the Mystery of the Trinity it denotes the Union between the Divine Persons One in Vs that is by the Communication and Inhabitation of that Spirit which proceedeth from us Our Union is from God in God and to God from the Spirit with God through Christ. Let me now enquire I. What it is II. Why it is so valued by Christ I. What it is There is an Union with Christ the Head and between the Members one with another I shall speak of both tho but little of the latter because I handled it Vers. 11. 1. There is a Union with Christ the Head That ye may conceive of it take these Propositions 1. The whole Trinity is concerned in this Union By the Communion of the Spirit we are mystically united to Christ and by Christ to God The Father is as it were the Root Christ the Trunk the Spirit the Sap we the Branches and our Works the Fruits John 15. This is the great Mystery delivered in the Scriptures Christ doth not only dwell in us by Faith Ephes. 3.17 But God dwelleth in us and we in God 1 John 4.16 and the Spirit dwelleth in us Rom. 8.11 We are consecrated Temples wherein the whole Trinity take up their Residence We are Children of God Members of Christ Pupils to the Holy Ghost Gods Family Christ's Body and the Spirit 's Charge We are united to the Father as the Fountain of Grace and Mercy to the Son as the Pipe and Conveyance and the Spirit accomplisheth and effecteth all The Father sendeth the Son to merit this Grace and the Son sendeth the Spirit to accomplish it therefore we are said by one Spirit to be baptized into the same Body 2. Tho all the Persons be concerned in it yet the Honour is chiefly devolved upon Christ the Second Person Christ as God-Man is Head of the Church upon a double Ground because of his two Natures and the Union of these in the same Person It was needful that our Head should be Man of the same Nature with our selves Heb. 2.11 He that sanctifieth and they that are sanctified are of One the same Stock It were monstrous to have an Head and Members of a different Nature as in Nebuchadnezzar's Image the Substance of the Head and Body differed the Head was of fine God the Arms of Silver the Belly and Thighs of Brass the Legs of Iron part of the Feet of Clay Here was a monstrous Body indeed made up of so many Metals differing in Nature and Kind But Christ took our Nature that he might be a suitable Head and so have a right to redeem us and be in a Capacity to give himself for the Body and sympathize with us All these are Fruits of the Son 's being of the same Nature And again God he needed to be to pour out the Spirit and to have Grace sufficient for all his Members Meer Man was not enough to be Head of the Church for the Head must be more excellent than the Body it is above the Body the Seat of the Senses it guideth the whole Body it is the Shop of the Thoughts and Musings And so Christ the Head must have a preheminence in him the fulness of the Godhead dwelt bodily that we might be compleat in him Col. 2.8 9. And it pleased the Father that in him should all Fulness dwell Col. 1.19 The Grace of God is most eminent in him as Life is most eminent in the Head Now there must be an Union of these two Natures in the same Person If Christ had not been God and Man in the same Person God and we had never been united and brought together he is Emanuel God with Vs Mat. 1.23 God is in Christ and the Believer is in Christ we have a share in his Person and so hath God he descendeth and cometh down to us in the Person of the Mediator and by the Man Christ Jesus we ascend and clime up to God And so you see the Reason why the Honour of Head of the Church is devolved upon Christ. 3. Whole Christ is united to a whole Believer Whole Christ is united to us God-Man and whole Man is united to Christ Body and Soul Whole Christ is united to us the Godhead is the Fountain and the Humane Nature is the Pipe and Conveyance Grace cometh from him as God and through him as Man John 6.56 57. He that eateth my Flesh and drinketh my Blood dwelleth in me and I in him As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me God is a Sealed Fountain his Humanity is the Pipe so that his Flesh is the Food of the Soul Christ came from Heaven on purpose and sanctified our Flesh that there might be one in our Nature to do us good that Righteousness and Life might pass from him as Sin and Death from Adam but our Faith first pitcheth upon the Manhood of Christ as they went into the holy Place by the Vail And then a whole Christian is united to Christ Body and Soul The Soul is united unto him because it receiveth Influences of Grace and the Body also is taken in Therefore the Apostle disputeth against Fornication because the Body is a Member of Christ 1 Cor. 6.15 Shall I then take the Members of Christ and make them the Members of an Harlot God forbid It is a kind of dismembring and plucking a Limb from Christ you defile Christ's Body the Disgrace redounds to him And hereupon elsewhere doth the Apostle prove the Resurrection by virtue of our Union with Christ Rom. 8.10 11. If Christ be in you the Body is dead because of Sin but the Spirit is Life because of Righteousness But if the Spirit of him that raised up Jesus from the Dead dwell in you he that raised up Christ from the Dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you You may die but
The End of it with respect to Believers and the World their Conviction of Christ's Mission and the Father's Love to the Disciples First The Nature of this Union further declared I in them and thou in me Here First Observe That one Vnion is the ground of another Christ and the Father are One and then Christ and we are One and then we are One one with another The Assumed Nature is united to the Divine Essence in Christ's Person and so he as Mediator is one with the Father And then we by the Communion of the Spirit are not only united to the Head but to our Fellow-Members There are two Unions spoken of in this Verse 1. With God that is implied the Father is a Believer's as well as Christ John 14.23 My Father will love him and we will come to him and make our abode with him Why then doth Christ say I in them Not to exclude the Father for he presently addeth Thou in me Christ speaketh as Mediator to shew that he is the Cause Way and Means He is the Jacob's Ladder John 1.51 Verily I say unto you Hereafter ye shall see Heaven opened and the Angels of God ascending and descending upon the Son of Man 2. There is an Union with Christ immediatly that is formally expressed I in them And then between us and others of the same Body that they may be made perfect in one all drawn up into Unity with God in Christ. First God descendeth in the Person of Christ and then we all ascend by Christ and come up to God again Thus the Personal Union maketh way for the Mystical and the Mystical for our Joint-Communion with God in the same Body This is the Great Mystery that hath been driving on from all Eternity the Father is the Beginning and Ending and Christ the Means All Influence cometh from God through Christ and our tendency is to him through Christ. 1 Cor. 8.6 To us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him All Mercies come to us and our Services and Respects go to God through Christ. The Reason is we are departed from God by Sin so that God is removed from us and God is against us at a distance and at an enmity and we are Fugitives and Exiles as Adam ran away from God before he was banished out of his Presence Therefore Christ is not only a Meritorious Cause of the Union that is between us and God but also the Bond and Tie of it To satisfy God offended this he might do as a Saviour without us but to be a means of Influence on God's Part and Respect and Service on Ours to convey Grace and return Service he must be in us I in them As Exiles we are taken into Grace and Favour by the Merit of Christ and as Fugitives we are brought into Unity again by his Spirit working in us Therefore it is said Ephes. 1.10 That in the Dispensation of the Fulness of Times he might gather together in one all things in Christ both which are in Heaven and which are on Earth even in him There God descendeth and we ascend All the scattered Elect are brought into a Body to receive Influences of Grace from God as a Fountain through Christ as a Conveyance So Ephes. 2.18 For through him we have an access by one Spirit unto the Father All Believers are united into a Body by the Communion of Christ's Spirit that by Christ they may perform Service to God and receive Grace from him Vse Is to prize Christ as Mediator and to make use of him in your Addresses to God Heathens had many ultimate Objects of Worship and many Mediators we have but one 1. If you perform any thing to God do it in and through Christ in whom he is well pleased Mat. 3.17 An Holy God will accept nothing but as tendred in Christ's Name We cannot endure the Majesty of his Presence Col. 3.17 And whatsoever ye do in Word or Deed do all in the Name of the Lord Jesus giving thanks to God and the Father by him by the assistance of his Grace and dependance upon his Merit that is to do all in Christ's Name We are made amiable to God in Christ out of Christ we are odious to God Psal. 14.2 3. The Lord looketh down from Heaven upon the Children of Men to see if there were any that did understand and seek God They are all gone aside they are altogether become filthy there is none that doth good no not one Once God looked on the Creatures all good but that was in Innocency after the Fall he looked on the Creatures and all are become filthy it is not meant of any particular sort of Men but all to their natural Condition The Apostle bringeth that Place to prove the Universal Corruption of Nature Rom. 3.10 that is out of Christ. But as he looketh on us in Christ so we are amiable he is well-pleased in him It is proclaimed from Heaven that we might not be afraid to go to God 2. If you expect any thing from him you must expect it in Christ. Christ is not only the Meritorious Cause but the Means All we look for is not only from him but in him As God first loveth Christ then loveth us he is the primum amabile the first Beloved of all So he is first in Christ and then in us he is primum recipiens the first Object of Blessing and Grace 1 Cor. 3.22 23. All are yours for you are Christ's and Christ is God's We have it at second Hand Christ cometh between God and us to convey the Influences and Bounty of Heaven to us Therefore it is said 2 Cor. 1.20 All the Promises of God in him are Yea and in him Amen God doth whatever we desire him in him God doth not bless us as Persons distinct from Christ but as Members of his Body There is as much need of the Union of our Persons to the Person of Christ as there was of the Union of the Humane Nature to the Divine Nature Christ must be in us as well as God in Christ we must be Christ's as well as Christ is God's The Mediator hath an Interest in God and you must have an Interest in the Mediator Look as by the Personal Union Christ merited all for us so by the Union of Persons he conveyeth all to us Christ could not suffer till he had united our Flesh to his Godhead and we cannot receive the Virtue of his Sufferings till he unites our Person to his Person II. Observe Christ is in us as God is in Christ. The two Unions are often compared in this Chapter and here it is said I in them and thou in me How is God in Christ By unity of Essence and by constant Influence and so is Christ in us 1. God is in Christ by Unity of Essence or coessential Existency Christ
not only came into our Natures but he must come into our Hearts This Union is common to all tho I confess it is only reckoned and imputed to the sanctified Heb. 2.11 For both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them Brethren And to the Children of God Heb. 2.14 Forasmuch then as the Children are partakers of Flesh and Blood he also himself took part of the same 9. It is not a mixture as if Christ and we were confounded and mingled our Substances together That is a gross Thought and suiteth with the Carnal Fancies of a Corporal eating his Flesh and drinking his Blood We are not mixed his Substance with ours and ours with his he remaining still a distinct Person and we distinct Persons 10. It is not a Personal Union as of the two Natures in the Person of Christ. We are not united to Christ so as to make one Person but one Mystical Body 1 Cor. 12.12 For as the Body is one and hath many Members and all the Members of that one Body being many are one Body so also is Christ. The whole is Christ Mystical but every Believer is not Christ. Thus I have endeavoured to remove all gross and unworthy Thoughts But now Secondly Positively What it is I Answer We cannot fully tell till we come to Heaven then we shall have perfect knowledg of it then Christ is all in all John 14.20 At that day ye shall know that I am in the Father and you in me and I in you Then our Union is at the height But for the present we may call it an Union of Concretion and Coalition for we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planted into him Rom. 6.5 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joined to the Lord 1 Cor. 6.17 It is immediatly with Christ we are united to Father and Spirit but by Christ as the Foot is united to the Head but by the intervention of other Members So we are united to the Father and the Spirit but by Christ as an Arm or Foot of the Son belongeth to the Father but as the Son belongeth to the Father The Love of the Father is the Moving Cause of it the Spirit is the Efficient Cause of it but it is with Christ. And it is by way of Coalition as things are united So as they may grow and live in another as the Branches grow in the Vine and the Members being animated and quickned by the Soul grow in the Body so are we united with Christ as our Vital Principle that we may live and grow in him that we might live in him Gal. 2.20 I live yet not I but Christ liveth in me and grow in him Ephes. 4.15 16. But speaking the Truth in Love may grow up into him in all things which is the Head even Christ. From whom the whole Body fitly joined together and compacted by that which every Joint supplieth according to the effectual working in the measure of every part maketh increase of the Body unto the edifying of it self in Love So that this is enough in general to call it an Union of Concretion and Coalition such an Union whereby Christ remaineth and liveth and dwelleth in us as a Vital Principle As the Soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cause and Principle of Life to the Body so is Christ to us Before God breathed the Soul into Adam his Body tho otherwise organized and formed lay but as a dead Lump without Breath and Life but no sooner was the Soul put into him but he began to live So Christ being mystically united inableth us to live to act to grow and increase more and more More particularly to open it to you is hard because it is a great Mystery Life Natural is a Mystery not sufficiently explained much more Life Spiritual But now First I shall shew how it is wrought and brought about and in what Order For there is a difficulty there to be cleared For since Union is said to be by Faith Ephes. 3.17 That Christ may dwell in your Hearts by Faith And Faith is an Act of Spiritual Life it seemeth there is Life before our Union with Christ So that this Union seemeth to be the Effect rather than the Cause of the Spiritual Life and some say it is the Effect of the Beginning and the Cause of the Continuance and Increase of it and conceive the Order thus That Christ is offered in the Gospel and by receiving Christ we come to be united to him and then to be possessed of his Righteousness and receive further influences of Grace and that the first beginning of Spiritual Life is not from Union but Regeneration by virtue of which Faith is given to us that we may be united to Christ. But I suppose this Method is not right Briefly then for the manner and order how it is wrought take it thus Union it is by the Spirit on Christ's part and Faith on ours he beginneth with us as the most worthy as having a quickning and life-making Power in himself 1 Cor. 15.45 The last Adam was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quickning Spirit By the Spirit he infuseth Spiritual Life the first Act of which is Faith that is the first Grace that acteth upon Christ and maketh the Union reciprocal that so in him we may have Righteousness and Grace Phil. 3.9 And be found in him not having mine own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith All Graces flow from Union with Christ so doth Faith Believing is an Act of the Spiritual Life but it is at the same instant of time and not before The first Band of Union is the Spirit for the Gift of the Spirit is the Cause of Faith and every Cause is before the Effect in Nature tho not in Time for Positâ causâ in actu ponitur effectus But the Spirit is not given us in the least moment of Time before the being of Faith for the Spirit being infused immediatly excites Faith to take hold of Christ. Secondly What is that Act of Faith by which we close with Christ I Answer The apprehending embracing taking hold of Christ To as many as received him c. John 1.12 trusting him with our Souls that is the Faith that gives us an Interest in Gospel-Privileges But what is this receiving Christ I Answer Receiving presupposeth Offering it is a Consent to what is offered an Accepting of what is given Receiving is a word used in Contracts and noteth the Consent of one Part to the Terms which the other offereth The Scripture chiefly delighteth in the Similitude of the Matrimonial Contract as a Woman accepteth a Man for her Husband so do we receive Christ. When a Man's Affections are set upon a Woman he sendeth Spokesmen to tell her of his Love and that he is ready to give her an Interest in himself
his Offices John 15.26 But when the comforter is come whom I will send to you from the father even the spirit of truth that proceedeth from the father he shall testifie of me And John 16.14 He shall take of mine and glorify me He revealeth the tenor of Christs Doctrine and attests the truth of it by his gifts and graces bestowed upon the Church and to every one of us in particular by his powerful effects in our hearts Therefore 't is said We are witnesses of these things and so is the holy ghost which he hath given to them that obey Acts 5.32 Christ that taught us the Christian Religion doth work it in us by his Spirit and so doth confirm it to us and partly Because by this means all the Divine persons have their distinct work and share in our recovery to God 1 Pet. 1.2 Elect according to the fore-knowledg of God the Father through the sanctification of the Spirit unto obedience and sprinkling of the blood of Christ. The Father concurs by Electing the Son as Purchasing the Spirit as Sanctifying and inclining us to God As the Father must not be without the Glory of his free grace nor the Son of his infinite merit so neither the Holy Ghost of his powerful and effectual application and partly also because this is agreeable to the Oeconomy or Dispensation that is observed among the Divine persons The Spirit is the effective power of God therefore he it is that causeth our life or by regeneration infuseth a new Life into us Ezek. 36.27 I will put my spirit into you and cause you to walk in my ways I prove it by three Arguments The first is taken from the nature of the thing it self certainly we cannot live independently without the influence of God for all Life is originally in him and from him conveyed to us and that by his Spirit In life natural 't is clear all that God did in Creation was done by his Spirit Job 26.13 By his spirit he hath garnished the Heavens his hands hath formed the crooked serpent The Spirit is the immediate worker in the Creation of the World by his concurrent operation with the Father and the Son all things were produced he speaketh there of the Heavenly Bodies and Constellations And again in Psal. 114.30 Thou sendest forth thy spirit and they were created And when the Creation of man is spoken of Mal. 2.15 Did he not make one yet had he the residue of the Spirit 'T is true also of Spiritual life which is called a new Birth and no man can enter into the kingdom of God but he that is born of water and the spirit John 3.5 and 't is called a new Creature All Creation is of God 2 Cor. 5.17 18. A resurrection to life or a quickning dead Souls Eph. 2.1 5. And you hath he quickened who were dead in trespasses and sins Even when we were dead in sins hath he quickened uâ— together with Christ. And therefore the Spirit of Life is from God Now if God effecteth all these things by his Spirit to whom but him alone is our Salvation to be ascribed as the Scripture doth frequently mention My second Argument is taken from our incapacity to help our selves and recover our selves from the Devil the World and the Flesh to God so blind are our minds so depraved are our hearts so strong are our Lusts and so many are our Temptations and so inveterate are our evil Customs that nothing will serve the turn but the Spirit of God who doth open the eyes of our mind Eph. 1.18 Change our hearts Titus 3.5 reconcile our alienated and estranged affections to God that we may return to his Love and live in Obedience to him and finally be presented before him as fit to live for ever in his Presence 1 Cor. 21.22 And you that were sometimes alienated and enemies in your minds by wicked works yet now hath he reconciled in the body of his flesh through death to present you holy and unblameable and unreprovable in his sight All this doth the powerful and All conquering Spirit of God by vertue of the meritorious purchase of Christ. In short he findeth in us such addictedness to Sin such a love to the present World such indulgence to the Flesh as beareth down both reason and the authority of God that no less Agent can do the work My third reason is taken from the subsequent effects If this life be strengthned by the spirit 't is much more wrought and infused by the spirit at first when all is against it Now the Scripture is copious in asserting the supply of the Spirit of Christ as necessary to do and suffer the Will of God Eph. 3.16 Strengthned with all might in the inner man from the spirit 1 Pet. 4.14 The spirit of God and of glory resteth upon you Surely he that must help us when we are living musâ— quicken us when we are dead and he that is necessary to break the force of our carnal affections still after they have received their Deaths Wound was absolutely necessary to overcome them at first when in full strength the necessity of strengthning grace doth much more shew the necessity of renewing grace for there needs much more power to overcome the corruptions of nature than to heal or prevent the infirmities of the Saints 2. The new nature is the product of the Holy Ghost John 3.6 That which is born of the spirit is spirit Men become spiritual in their dispositions inclinations actions and aims from the effects of the spirit of Regeneration which may be considered with respect to God or to man First How the converted Person or new Creature standeth affected to God seemeth to be set forth by the Apostle in that place 2 Tim. 1.7 For we have not received the spirit of fear but of love and power and a sound mind I shall explain it Observe in the negative description but one part only of Mortification is mentioned deadness to the fears of the World but that defect may be supplied from another Scripture The spirit lusteth against the flesh Gal. 5.17 he deadneth us to the delights and hopes of the world as well as the fears and sorrows but the one is understood in the other for this spirit causeth us to prepare for sufferings in the world and to look for no great matters here but to expect crosses losses wants persecutions injuries painful sicknesses and death and doth fortifie us against all bodily distresses that we are not greatly moved by them considering our relation to God and Interest in blessedness to come which doth weigh down all so 't is not a spirit of fear But then you must enlarge it by considering the main work of the spirit which is to subdue the lusts of the flesh that the government of God may be set up in our Hearts for the flesh is the great rebel against God and sanctified reason Therefore we must obey the spirit and take
but be raised up from the grave and their vile bodies be changed like unto the Glorious Body of their Redeemer SERMON XIV ROM VIII 11 If the Spirit of him that raised up Iesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you THE Apostle is answering a doubt How there is no Condemnation to them that are in Christ since death which is the fruit of sin yet remaineth on the Godly Answer 1. By concession that sin is indeed the seed and original of mortality the body is dead because of sin Not only the carnal undergo it but the justified tho the guilt of sin be taken away by a pardon and the dominion and power of it be broken by the Spirit of Christ yet the being of it is not quite abolished and as long as sin remaineth in us in the least degree it maketh us subject to the power of death 2. By way of correction He opposeth a double comfort against it Destruction by sin is neither total nor final First Not total 't is but an half death v. 10. The spirit is life because of righteousness Secondly Nor final it hath a limit of time set which when it is expired the body shall have an happy Resurrection and that by vertue of the same spirit by which the soul is now quickned so that mark both parts receive their happiness by the spirit the soul and the body the soul tho it be immortal in its self yet the blessed immortality it hath from the spirit the spirit is life because of righteousness and the dead body shall not finally perish but be sure to be raised again by the same spirit If the spirit of him c. In the Words we have 1. The condition upon which the Resurrection is promised if the Spirit 2. The certainty of performance set forth 1. By the Author or efficient cause he that raised up Jesus from the dead 2. By his spirit that dwelleth in you the way and manner of working 1. The condition A Resurrection is necessary but an happy Resurrection is limited by a condition Phil. 3.11 If by any means 2. The certainty of performance 1. From the Author of God described by his eminent and powerful work he that raised up Jesus from the dead This is mentioned partly as an instance of his power and partly as an assurance of his will first an instance of his power Eph. 1.18 19. According to the working of his mighty power which he wrought in Christ when he raised him from the dead Our Resurrection is a work of the same Omnipotency with that which he first evidenced in raising Christ from the dead the same power is still imployed to bring us to a glorious Eternity Secondly 'T is an assurance of his will for Christs Resurrection is a pattern of ours 1 Cor. 6.14 God hath both raised the Lord and will also raise up us by his own power 2 Cor. 4.14 Knowing that he that raised up Jesus shall also raise us up by Jesus 2. For the way and manner of bringing it about by his spirit that dwelleth in us Where take notice 1. Of the Relation of the Holy Spirit to God Secondly His interest in and nearness to us 1. His relation to God He is called his Spirit and the Spirit of him that raised Jesus from the dead That is of God the Father The Holy Spirit is sometimes called the Fathers Spirit and sometimes Christs Spirit because he proceedeth both from the Father and the Son the Fathers Spirit John 15.26 When the Comforter is come whom I will send to you from the Father even the spirit of truth he is also called Acts 11.4 The promise of the Father and Christs Spirit Rom. 8.9 If any man have not the Spirit of Christ he is none of his and Gal. 4.6 God hath sent forth the Spirit of his Son into our hearts Now the Spirit being one in essence and undivided in Will and Essence with the Father and the Son surely the Father will by or because of the Spirit dwelling in us raise us again for Father Son and Holy Spirit are one and the same God 2. His interest in and nearness to us he dwelleth in us All dependeth upon that mark he doth not say he worketh in us per modum actionis transeuntis so he worketh in those that resist his work and shall perish for ever but per modum habitus permanentis as we are regenerated and sanctified and the effects of his powerful Resurrection remain in those habits which constitute the new nature so the Spirit is said to dwell in us and in the former verse Christ to be in us if Christ be in you the body is dead because of sin verse 10. Doct. That the bodies of Believers shall be raised at the last day by the spirit of holiness which now dwelleth in them 1. I shall a little open this inhabitation of the spirit 2. Shew you why 't is the ground and cause of our happy Resurrection 1. For the first the inhabitation of the Spirit Dwelling may relate to a double Metaphor either to the dwelling of a man in his house or of God in his Temple of a man in his house 1 John 3.24 And he that keepeth his commandments dwelleth in him and be in him so it noteth his constant familiar presence or of God in his Temple 1 Cor. 6.16 Know ye not that you are the Temple of God and the spirit of God dwelleth in you Which noteth a sacred presence that presence as a God to bless and sanctifie the spirit buildeth us up for so holy an use and then dwelleth in us as our Sanctifier Guide and Comforter the one maketh way for the other first a Sanctifier and then a guide as a ship is first well-rigg'd and then a Pilot and by both he comforts us he hath regenerated and guided us in the way of holiness first he sanctifieth and reneweth us Tit. 3.5 But according to his mercy he saved us by the washing of Regeneration and the renewing of the Holy ghost and John 3.6 That which is born of spirit is spirit First he buildeth his House or Temple and then cometh and dwelleth in it Secondly He guideth and leadeth us in the ways of holiness Rom. 15.14 And my self also am perswaded of you my brethren that you also are full of godliness filled with all knowledg If we live in the spirit let us also walk in the spirit Gal. 5.25 Before we were influenced by Satan Eph. 2.2 Wherein in times past ye walked according to the course of this world according to the prince of the power of the air that now worketh in the children of disobedience He put us upon anger malice envy unclean lusts and noisome and filthy ways and we readily obeyed 2 Tim. 2.28 And that they may recover themselves out of the snares of the devil who are taken captive
of God as not in Christ so not in us the head was to bear his share and the members their share and because the cross and sufferings are a means conducing to conformity to Christ in holiness and happiness for whom he did foreknow c. In the words observe 1. The way God took in bringing his children unto glory by conformity to Christ in those words To be conformed to the image of his Son 2. The grounds of this conformity set forth by two words foreknowledge and predestination whom he did foreknow he also did predestinate 3. The reason of this conformity to Christ that he might be the first-born among many brethren that is that he might have the priviledge of the elder Son or the true and proper heir the elder Son was to be the head of the family and lord of all the rest of the brethren Let us explain these things 1. The way and end aimed at to conform us to the image of his Son That is in resemblance to Christ that we might enter into glory the way by which Christ entred by a life of sufferings and hardness 2. The grounds of this conformity Gods foreknowledge and predestination The first of these terms implieth his gracious purpose to save us foreknowing here is chusing or taking them for his own from all eternity 1 Pet. 1.2 Elect according to the foreknowledge of God That is according to the eternal purpose of his love to them For having all Adams posterity in his eye and view he freely chose them they were in a sort present to God and in his eye before the foundation of the world so that his foreknowledge is his purpose to do them good the other word predestination is his appointing them to come to glory by the way of faith and holiness for to destinate is to appoint or order means to a certain end and to predestinate is to appoint aforehand and this predestinating is used of Gods act because when man willeth or chuseth or ordereth any thing it presupposeth an antecedent goodness in the things which he willeth or chuseth or an antecedent conveniency in the thing ordered to the end to which it is appointed which is prudent destination but when God chuseth or willeth or ordereth any thing he causeth this goodness or conveniency to be in it and therefore 't is properly called predestination Well then observe Not things but persons are here spoken of whom he did foreknow he also did predestinate his foreknowledge implyeth his favour and his choice John 10.14 I am the good shepherd that know my sheep and am known of mine and verse 27. I know them and they follow me And his predestination is his appointing them to come to such an end by convenient means sometimes 't is applied to priviledges sometimes to duties to priviledges because of the conveniency of antecedent and subsequent priviledges so Eph. 1.5 He hath predestinated us to the adoption of children 't is fit we should be made children before we have a right to a childs portion therefore God by predestinating us to the adoption of children maketh us fit to obtain the inheritance Sometimes to duties as to faith Acts 13.48 As many as were ordained to eternal life believed and in the text to holiness he did predestinate us to be conformed to the image of his Son that is by predestination he bringeth it to pass that in time they do resemble Christ. The order and course of Gods saving the elect must not be broken he hath decreed and forecasteth by what means he will bring them to glory in short foreknowledge and predestination agree in that both are eternal but they differ in the formality of the notion foreknowledge noteth his choice or the purpose of his love predestination his decree to bring things to a certain end by certain appointed means and so he did fore ordain and design them by conformity to Christ in life and suffering to come to coelestial glory and thus by foreknowing he did predestinate and by predestinating he did fore-know 3. The reason of this conformity to Christ that he might be the first-born among many brethren That is that he might have the honour due to the first born the first born was lord of the rest of the family Gen. 27.31 I have made him thy lord and the rest of his brethren have I given to him for servants The first born gave to the rest of his brethren a share of his fathers goods reserving to himself a double portion Deut. 21.17 Now this is applied to Christ who is Lord of the Church or head of the body Col. 1.18 and heir of all things Heb. 1.2 And by vertue of this relation to the Church he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first it in all things or as we translate it he must in all things have the preeminence Col 1.18 in our conflicts and tryals he is the captain of our salvation Heb. 2.10 in holiness he is our pattern or copy 2 Cor. 3.18 primum in unquoque genere est mensura regula Coeterorum in our glory and blessedness he is our forerunner Heb. 6.20 having actuali◠taken possession of that felicity and glory which he spake of to his followers so that Christs honour is reserved and believers are comforted whilest they follow their Head and Leader in every state and condition Doct. That the elect are in time distinguished from others by being conformed to the image of Christ. 1. Wherein this conformity to Christ consisteth 2. Why this is the distinction between the elect or called according to purpose and others 1. Wherein this conformity to Christ consisteth I answer In Three things 1. In sufferings and afflictions In our passage to a better estate As by the bounty of God we tast somewhat of the world to sweeten our pilgrimage so also somewhat of the evil of the world to make us hasten our journey and herein we are made conformable to Christ who was a man of sorrows Isa. 53.3 This must be expected by us for John 15.20 The servant is not greater than the Lord if they have persecuted me they will persecute you also Art thou poor none of us is so poor as Christ was Hast thou many enemies he had more and was pursued with greater malignity It must be patiently indured by us 1 Pet. 2.21 Because Christ also suffered for us leaving us an example that we should follow his steps we that look for his glory must bear his cross Now he calleth us to no harder lot than he himself endured or to go in any part of rough way that he hath not trod before us surely they that fancy to themselves an easie life free from all kind of sufferings and molestations must seek another leader 2 Tim. 2.11 12. If ye be dead with him ye shall also live with him if we suffer with him we shall also reign with him We must be like him whom we have chosen for our head and chief in
Sermon 29 is the last Sermon and what follows with Sermon 30 is the first Sermon on this verse FRom these words we have the 2d fruit of Christ's Death and Purchase he died that we might die in conformity unto his Death and he died that we might live with a respect to his Resurrection and therefore as I have spoken of our dying by the Death of Christ so must I speak now of our living in the Life and in the Resurrection of Christ. His Death is the Merit of it but his Resurrection is the Pattern and Fountain of it His Death is the merit of it for it is repeated here again He did not only die that we might die but he died that we might live He died for all that they which live should not henceforth live unto themselves c. But then his Resurrection is the Pattern and the Fountain of it for therefore is the clause inserted that they might live to him that died for them and rose again Now in this verse there are two things 1. The fruit itself The new life with respect to the Resurrection of Christ And he died for all that they might live 2. The aim tendency ordination of that life which is to refer all our Actions to Gods Glory to guide them by Gods will That they should from henceforth live not to themselves c. Now this end aim and tendency of the new life 't is propounded Negatively Not unto themselves This is mentioned because a man cannot live to God till he hath denied himself Spiritual life is but a recovery out of self-love Before the Fall there was no such thing as Self contrary to or distinct from God set up either in an opposite or divided sense from God But when Man fell from God self interposed as the next Heir as an Idol not God therefore the great work and care of Religion is to draw us from self to God Not to themselves that is not to their own wills ends and interests But it is positively exprest too that they should live according to the will and for the glory of God For the first of these the fruit itself I shall speak of the life itself that we have by vertue of Christs Resurrection that they which live that is Spiritually some indeed expound it Judicially they that live in a Law sense they are freed from death to which they were obliged by Adam and which they deserved by the merit of their own sins But though that be included it is not the full and formal meaning of the clause For as the Death mentioned in the former verse is to be interpreted of the Mystical Death so by consequence this Living is to be interpreted of the Spiritual Life by bestowing of the Holy Ghost upon us Of this I shall speak under this point namely Doct. That by vertue of Christs Death and Resurrection Christians obtain the grace of a new life In opening of this I shall 1. Shew that there is a Spiritual Life and what it is 2. The respect that it hath to the Resurrection of Christ as the Spiritual Death hath to his Death First That there is a Spiritual Life There is a Natural and Human Life and there is a Spiritual and Heavenly Life The Natural and Human Life is nothing but the civil and orderly use of Sense and Reason and there is a Spiritual and Heavenly Life which is nothing but supernatural Grace framing and disposing the whole Man to live unto God It is supernatural Grace because we have it by vertue of our union with Christ John 6.57 As I live by the Father so he that eateth me shall live by me Mark when we have eaten Christ when we are united to Christ that is take it out of the Metaphor as our Food becomes one with our substance so when we are united to Christ so as to become one Spirit then we live by the influence and vertue of his Spirit In the Life of Nature we live by the influence of his general Providence but in the Life of Grace by the power of the Holy Ghost therefore it is called The Life of God Eph. 4.18 Being alienated from the Life of God that is to say that Life which God worketh in us by the communication of his Spirit Now by this supernatural Grace this gift of the Spirit we are framed to live unto God For this life as it hath another principle distinct from that of the Natural Life so it hath another end The operations of the Creature are sublimated and raised to a higher end Here in the Text the Apostle shews the ordination and tendency of this Life that it is not to our selves but it is to him that died for us and rose again And Gal. 2.19 I am dead to the Law that I might live unto God It is a Life whereby a man is enabled to act and move towards God and for God as his utmost end and his chief good The Natural Life is to itself as water riseth not beyond its Fountain and that which is born of the flesh can go no hâ—gher then as fleshly Inclinations carry it But the Spiritual Life is a power enabling us to live unto God Rom. 14.8 Whether we live we live unto God c. when we only mind self-interest and act for the conveniencies and interests and supports of the outward Life then we do but walk as men 1 Cor. 3.3 This is but according to the motions and to the bent of a Natural Principle But if we would live as Christians or as new Men then we must live at a higher rate God must be at the end of every action Thus you see what it is Now because of the Term Life I shall shew 1. The Correspondence 2. The difference between it and the common Life First The Correspondence and likeness that is between the common Life that other men live and this life of Grace that Christ died for us that we might live and is wrought in us in conformity to his Resurrection for therefore they go under the same name They are alike in many things 1. The Natural Life supposes Generation so does the Spiritual which is therefore exprest by Regeneration or by being born again John 3.3 1 John 2 27. Now look as in Natural Generation we are first begotten and then born so here there 's an Act qua Regeneramur by which we are begotten again and qua Renascimur by which we are born again There is an Act of God by which we are begotten again viz. by the powerful influence of Grace upon our Hearts accompanying in the Word James 1.18 and there 's an Act of God by which we are born again viz. when the New-creature is formed in us and begins to discover it self Being born again not of Corruptible Seed but of Incorruptible Effectual calling and Sanctification are these two Acts by the one we are begotten by the other born the one may be called