wean us from worldly happiness To make us meet to be partakers of the inheritance of the Saints in light Col. 1.12 Vessels of mercy which he had afore prepared unto glory Rom. 9.23 In time you shall be delivered see that you have the beginning and first-fruits and that you daily grow in grace 2. With earnest Longing Rom. 7.23 O wretched man that I am who shall deliver me from this body of death 2 Cor. 5.2 In this we groan earnestly desiring to be cloathed upon with our house which is from heaven 3. As to Faith 1. Fix it and be at a greater certainty against all doubts and fears not only as to your interest but the truth of the promise of eternal Life These doubts may stand with a sincere Faith but not a confirmed Faith we have much of the Unbeliever in our bosoms venture all your happiness temporal and spiritual upon this security 2. Improve it it is the work of Faith to overcome the World and the Flesh 1 Joh. 5.4 5. This is the victory that overcometh the world even our faith Who is he that overcometh the world but he that believeth that Jesus is the Son of God to over-rule our sense and appetite and to teach us to make nothing of all that would disswade us against our heavenly interest Acts 20.24 But none of these things move me neither count I my life dear unto my self so that I might finish my course with joy and the ministry which I have received of the Lord Jesus to testifie the Gospel of the grace of God This is the true Mortification SERMON VIII ROM VI. 9 10. Knowing that Christ being raised from the dead dyeth no more death hath no more dominion over him For in that he dyed he dyed unto sin once but in that he liveth he liveth unto God THAT I may the better explain the drift of these words let us take the Apostles Method along with us His intent is to prevent an abuse of the Doctrine of the Gospel which publisheth the free Grace of God to Sinners Where sin abounded grace did much more abound From hence some did infer That therefore under the Gospel they might take liberty to sin the more their sins were and the greater they were the more they should occasion God to manifest the abundance of his Grace upon them The Apostle answereth this 1. By way of Detestation Shall we continue in sin that grace may abound God forbid 2. By way of Confutation the Argument by which he confuseth it is our Baptismal Vow and Engagement How shall they that are dead to sin live any longer therein To clear this he explaineth our Baptismal Vow in the two branches of it dying to sin and living to righteousness the one direct and the other consequential directly we are baptized into the death of Christ vers 2. but so as that we also rise again to newness of life vers 4 5. for we are united to Christ as dying anâ— rising and we are by virtue of the Union to express a conformity to both vers 5. For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection He proveth the former part vers 6 7. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin for he that is dead is freed from sin The latter he begins to prove vers 8. If we be dead with Christ we believe that we shall also live with him How live with him As our spiritual death was answerable to the Death of Christ so our spiritual Life must be answerable to his Resurrection from the Dead as we have a Copy and Pattern for the mortifying sin in his Death so we have also a Copy and Pattern for newness of life in his Resurrection and therefore we do not in vain believe that we shall live spiritually and eternally with him Knowing that Christ being raised from the dead dyeth no more death hath no more dominion over him for in that he dyed he dyed unto sin once but in that he liveth he liveth unto God The better to state the Analogy and Proportion between Christs Resurrection and our rising to the Life of Grace first and then of Glory afterward The Life of Christ after his Resurrection is set forth by two thiâ—â—â— 1. The Perpetuity or Immortality of it 2. The Perfection and Blessedness of it 1. The Perpetuity and Immortality of it is delivered in three expressions First Actual dying again is denied Christ being raised from the dead dyeth no more Christs Resurrection was not a return to a single Act of Life or Life for a while to shew himself to the World and no more but to an immortal endless estate Secondly His further liableness or subjection to death is denied Death hath no more dominion over him That is thus expressed for two reasons 1. Death had once dominion over Christ when he gave up himself to dye for us he for a while permitted yea subjected himself to the power of it but Christ overcame death and put an end to its power by his Resurrection Acts 2.24 Whom God raised up having loosed the pains of death because it was impossible that he should be holden of it 2. To shew that Christ dyed not only to expiate sin but to take away the dominion and power of it in Believers therefore it is said Death hath no more dominion over him he took away sin by which death reigneth he did enough both as to the satisfying Gods Justice and our Deliverance Thirdly Any further need of his dying again is denied In that he dyed he dyed unto sin once that is he hath done his work his Death needeth not to be repeated he dyed to sin once not in regard of himself for in him was no sin but as charged with the sins of his people he sufficiently took away sin both as to guilt and power 2. The Perfection and Blessedness of his Life is intimated In that he liveth he liveth unto God This expression may imply either the Holiness of his Life in Heaven or the Blessedness of it First The Holiness when Christ was raised from death to life again he liveth to God wholly seeketh to promote his Glory in the World he liveth with God and to God with God as he is sat down at the right hand of Majesty and administreth the Mediatorial Kingdom for his Glory as indeed God hath a great deal of Honour from Christ as Mediator Phil. 2.11 That every tongue should confess that Jesus Christ is Lord to the glory of God the Father 2. The Blessedness of it Christ always lived to God even before his Death Joh. 8.29 And he that sent me is with me the Father hath not left me alone but I do always those things that please him Why then is he said after his Resurrection to live to God Answ. As freed from
never thoroughly dissolved 2. Your consolations will be but small Mortification breeds joy and peace especially the mortification of a Master-sin Psal. 18.3 I was also upright before him and I kept my self from mine iniquity A man sheweth his uprightness in mastering this sin The dearer any victory over sin costs you the sweeter will the issue be Voluntarily and allowedly to commit a known sin or omit a known duty maketh our sincerity questionable Jam. 4.17 Therefore to him that knoweth to do good and doth it not to him it is sin 3. Crosses will be many Hos. 5.15 I will go and return to my place till they acknowledge their offence and seek my face in their affliction they will seek me early Isa. 27.9 By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin 4. Doubts will be troublesom To obey Christ a little and the Flesh more is no true obedience and such will have no rejoycing of heart Job 20.12 13 14. Though wickedness be sweet in his mouth though he hide it under his tongue though he spare it and forsake it not but keep it still within his mouth yet his meat in his bowels is turned into poison and becomes the gall of aspes within him Sin proveth bitter and vexing till we leave it and sinners still have a secret sting within 5. The Heart is benummed and stupefied Heb. 3.13 Hardened through the deceitfulness of sin that is the sorest Judgment to become stupid 2. To walk in newness of life First It is the most noble life the Nature of Man is capable of it is called the life of God Eph. 4.18 it floweth from the gracious presence of God dwelling in us by the Spirit which ingageth us in the highest designs Secondly It is the most delectable life Prov. 3.17 Her ways are ways of pleasantness and all her paths are peace We live upon God as represented to us in a Mediator and avoid the filthiness delusions vexations of the World and the Flesh. Thirdly It is the most profitable life it is a preparation for and introduction into eternal life Rom. 6.22 But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life SERMON IV. ROM VI. 5 For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection HERE the Apostle proveth that continuance in sin cannot be supposed in them that are really and sincerely dedicated to Christ in Baptism from the strict Union between Christ and them and their Communion already thereupon with him in his Death They are planted into Christ and particularly into the likeness of his death therefore the Virtue and Likeness of his Resurrection is communicated to them For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection In the words 1. A Supposition and 2. An Inference 1. The Supposition proceedeth on two grounds One is taken from the general Nature of Sacraments that they signifie and seal our Union and Communion with Christ. The other from their direct and immediate Use our Communion with his Death 2. The Inference and Consequence drawn thence That we shall be also planted into the likeness of his resurrection The reason of the Consequence is because if we have indeed Communion with Christ in one Act we shall have Communion with him in another for the one doth but make way for the other the death of sin for the life of Holiness But what is this Likeness of his Death and this Likeness of his Resurrection 1. The Likeness of his Death hath been already explained to be a dying to sin and to the world as the fuel and bait of sin our old man is crucified vers 6. and the world is crucified to us and we to it Gal. 6.14 Not that we are utterly dead to all the motions of sin but the reign of it is broken its power much weakened 2. What is this Likeness of his Resurrection There is a twofold Resurrection a Resurrection to the Life of Grace and to the Life of Glory The one may be called the Resurrection of the Soul the other the Resurrection of the Body Both are often spoke of in Scripture The first is spoken of here our being quickened when we were dead in trespasses and sins and raised from the death of sin to newness of life vers 4. But though Regeneration or Resurrection to the Liâ—e of Grace be principally intended yet Resurrection to the Life of Glory is not altogether excluded for the one is the beginning of the other and the other surely followeth upon it by Gods Promise the joys and bliss of the last Resurrection are the reward of those who have part in the first Resurrection and are raised to Holiness of life When the Apostle had first said Phil. 3.10 That I may know him and the power of his resurrection he presently addeth in vers 11. If by any means I may attain to the resurrection of the dead When once we are raised from the death of sin to the life of Grace then the benefit reacheth further than to any thing within time it accompanieth a man till death and after death and preserveth his dust in the grave that it may be raised into a body again and so in Body and Soul we are made partakers of the glorious Resurrection of the Just. So Eph. 2.5 6. He hath quickened us together with Christ and raised us up together with Christ the one expression signifieth our Regeneration the other our rising to Glory first he quickeneth us by his converting Grace and then glorifieth us by his rewarding Grace All that I shall say concerning this double Resurrection may be referred to these three Considerations 1. That both are the fruit of our Union with Christ his raising us to a new life and his raising us to the life of Glory Rom. 8.11 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 The same Spirit that we received by Union with Christ doth first sanctifie our Souls and then raise our Bodies 2. That the one giveth right to the other Rom. 6.8 If we be dead with Christ we believe that we shall also rise with him that is live with him in glory Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live 3. That when we are fully freed from sin then we attain to the full Resurrection somewhat of the fruit of sin remaineth in our bodies till the last Day but then is our final deliverance therefore it is called the day of redemption Eph. 4.30 Well then the meaning is If the fruits of his Death be accomplished in us we shall be sure to partake of
into one body whether we be Jews or Gentiles whether we be bond or free and have been all made to drink into one Spirit One alone is the Baptism of Water the other the Baptism of the Spirit The one inferreth an obligation the other produceth an inclination to dye unto sin and to live unto God And therefore 1. Let us speak of Baptism and 2. Of Regeneration 1. Of Baptism which inferreth an obligation All those that profess Faith in Christ and an interest in him are by Baptism taken into the number of his Disciples and visibly joyned into his Church Acts 2.41 Then they that gladly received his word were baptized and the same day there were added unto them about three thousand souls And therefore they are bound to rise from the death of sin to the life of Grace and to make use of the virtue purchased by Christs Death and evidenced by his Resurrection to this end and purpose and to use all good endeavours to subdue sin and a double wo and curse shall befal us unless we verifie and make good this Vow and Profession by our constant practice And therefore all the Members of the visible Church are to be put in mind that they are planted into the likeness of his Death and engaged to walk in newness of life 1 Joh. 2.6 He that saith he abideth in him ought to walk also as he walked Not only he that abideth in him as a real Member of his mystical Body but he that saith he abideth in him All that profess Communion with Christ their Profession bindeth them to a resemblance of Christ otherwise their Baptism is but a mockery and their Profession a dissembling and counterfeit respect to Christs Name and Memory It may be said to them as Alexander said to one that bore his Name but was a Coward Either lay aside the name or put on greater courage So either do as Christians or do not pretend to be Christians 2. As to Regeneration figured by Baptism In Regeneration there is planted in us or put into us a Principle destructive of sin and impulsive to Holiness Now the working and urging of this Principle should not be restrained or obstructed 1. As to the destruction of sin the checks of the new Nature should be observed 1 Joh. 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God 2. As to the perfecting of Holiness where the life of Holiness is begun we should give way to its operations and when the new Nature would break out with operations proper to it self we should obey these motions 1 Joh. 2.5 But whoso keepeth his word in him verily is the love of God perfected that is breaketh out into its consummate and perfect effect So 2 Pet. 1.8 For if these things be in you and abound they make you that you shall be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. Grace in its vigour will put you upon fruits becoming a Christian this vigour should not be quenched which is our internal Baptism 3. This Union sealed in Baptism inferreth a Likeness and Conformity to Christ. I prove it thus First Surely we are cut off from our old stock and planted into a new one to better our condition that it may be otherwise with us in Christ than we were when we merely belonged to Adam This improvement of our estate and condition cometh from our being planted into a new stock and partaking of his virtue and influence and that inferreth a likeness 1 Cor. 15.49 As we have born the image of the earthly we shall also bear the image of the heavenly As we grew upon our natural Root we were like Adam but when cut off and planted into a new Root we are made like Christ. How like Adam Gen. 5.3 Adam begat a son in his own likeness corrupt man begat a corrupt son mortal man begat a mortal child So by proportion we may conceive of the image of the Heavenly first made holy then happy creatures in the first we had the seed and pledge of death and corruption and in the second the seed and pledge of incorruption immortality and life Secondly Christ was â—it to be a Pattern to whom all the rest of the Heirs of Promise should be conformed for this reason Because he was the Head of the renewed state Primum in unoquoque genere est mensura regula caeterorum the first and best in every kind is the measure and rule of the rest He is a Fountain of Grace set up in our Nature Rom. 8.29 He hath predestinated us to be conformed to the image of his Son that he might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born among many brethren that principal new Man to whom we might be conformed In every case wherein one thing beareth the image and likeness of another there must not only be similitude but deduction or a means of conveying that likeness Both are in Christ therefore Christ is set up as a Pattern in our Nature who lived among men in the same flesh that we have to teach us a life of Holiness and Patience and contempt of the World Thirdly The sameness of the Spirit in Head and Members doth evidence this For the Spirit worketh uniformly in both Rom. 8.9 But ye are not in the flesh but in the Spirit if so be the Spirit of God dwell in you The sap of the stock doth all now if the stock be the good Vine the fruit must be as the sap is the branches must bring forth Grapes Christ as the Root communicateth to us not only the fruits and effects of his Death and Resurrection but also the likeness of it in a way proper for our reception We partake of the likeness of the Root by Analogy and just proportion and what was done to Christ literally is spiritually done to us he dyed for sin we dye unto sin he rose to live unto God so do we in our way here upon earth as we seek his Glory and do his Will Fourthly That this Likeness and Conformity to Christ is carried on with respect to his Death and Resurrection To clear this it is good to see wherein our Likeness to Christ consists He was to be a Pattern to us in three things 1. His Graces 2. His States 3. The special Acts of his Mediation 1. His Graces There are certain Graces wherein we resemble God as Wisdom Purity Holiness Goodness and Truth in these God himself is our Pattern Mat. 5.8 Be ye perfect as your Father which is in heaven is perfect There are other Graces that help us in the duties of subjection to God as Faith Patience Humility Self-denial and Obedience in these we cannot have the Pattern from God for God is over all and subject to none therefore in these Christ is a Pattern to us As for instance Humility Mat. 11.29 Learn of me for I am meek and
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
rejoycing in their good as our own mourning for their evil as our own such a Justice as groweth out of love Rom. 13 8. Owe no man any thing but to love one another for he that loveth another hath fulfilled the Law But to our fellow Saints and everlasting companions a Christ-like love 2 Pet. 1.7 Add to Godliness brotherly kindness and to brotherly kindness charity Another man in his special relations Philem. 11. Which in times past was unprofitable but now profiâ—able to thee and me That 's the sphere of our activity In the government of himself he doth exercise a greater command over his passions and affections Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof Alloweth no bosom sin Psa. 18.23 I was upright before thee and kept my self from mine iniquity And still a constant carefulness to please God Heb. 13.18 For we trust we have a good conscience in all things willing to live honestly 2. If so there will be a solemn dedication of our selves to God Rom. 6.13 But yield your selves to God as those that are alive from the dead The reason is because the great effect of grace is a tendency towards God and that tendency produceth a setting apart of our selves for Gods use and service and the reality of this is seen in using our selves for God 3. Where there is life there will be vital operations For life is active and stirring it cannot be hidden but will bewray its self in all that we do though not at all times in a like measure our prayers will be the prayers of a living man our conferences and discourses such as come from those that have life in them our whole Service of God such as hath warmth and zeal in it Jam. 5 16. The fervent effectual prayer of a righteous man And Rom. 12.11 Not sloathful in business fervent in Spirit serving the Lord. Our addresses to God such as become feeling of wants an appetite after and favour of Spiritual things And if Christians do not feel this life for sometimes 't is weak and obstructed they cannot be satisfied nor rest in this frame when dull of hearing or Cold in prayer they rowse up and stir up themselves Isa. 64.7 There is none that calleth upon thy name that stirreth up himself to take hold of thee What is wanting in fervour is made up in sense and feeling and bemoaning their condition so that the heart is alive because 't is sensible of its deadness living though not lively but the chief note is a sincere desire to please honour and glorify God and that by vertue of Christs Resurrection Christians obtain the grace of a new life SERMON XXXI 2 Cor. 5.16 Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth we know him no more THere were false Apostles at Corinth who gloryed much in outward things not only Birth Wealth Abilities of Speech but such outward things as had a nearer connection with and respect to Religion as their acquaintance with Christ that they had known him in the flesh and owned him when yet alive And therefore are supposed to be intended in that expression I am of Christ 1 Cor. 1.12 As others received the Doctrine of Life from Peter Paul Apollos they immediately from Christ himself Now this boasting these Corinthian Doctors used as to keep up their own fame among the people so to lessen and weaken the credit of Pauls Apostleship for this objection lay against him that he had not as other disciples conversed with our Lord Jesus Christ on earth Now Paul that he might give the Corinthians occasion to Glory in his behalf and furnish them with an answer that gloried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 12. in external priviledges though they knew in their Consciences they had little reason so to do He had more valuable things to boast of namely That he was much in Spirit much in labours much in afflictions for the honour of the Gospel and to all which he was carryed out by the hopes of Eternal Life the terrour of the Lord at the day of Judgment and the Love of Christ constraining him This was the threefold cord Hope of Reward Fear of Punishment and the Love of Christ And these were more valuable considerations whereupon to esteem of any one than external priviledges could be In their outward priviledges he could vie with them For though he was none of Christs followers here upon earth yet he was equal to them by seeing and having been spoken to by Christ out of Heaven 1 Cor. 9.1 Am not I an Apostle have not I seen Jesus Christ the Lord But Paul did not seek his esteem meerly for his vision of Christ and that extasie which befell him at his first conversion but for the faithful discharge of his work upon the ground aforementioned that he would not glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as those others did Mortified Christians or those that have seriously given up themselves to the Lords use should more mind that and esteem themselves and others for true and real worth rather than such an external previledge Wherefore know we no man after the flesh c. In the Words we have 1. A general conclusion inferred against the boasting of the Corinthian Doctors Henceforth we know no man after the flesh We own no carnal respect to any man living and do not value any by outward acquaintance with Christ but according to the Spiritual power that is in him and taught by him 2. The conclusion restrained unto the instance of Christ Yea though we have known Christ after the flesh Where there is 1. A supposition Though we have known Christ after the flesh 2. An assertion Yet henceforth know we him no more That is as a friend conversing with us upon earth in an outward way but as a King and Law-giver of the Church that is ascended up to Heaven there to govern the Church by his Spirit and Laws Offering and designing to us Eternal life upon our obedience fidelity to him Well then to know Christ after the flesh is not forbidden with intent to deny his Humanity or to exclude the comfort thence resulting So we must still know him after the flesh his Humane Nature is the ground of our comfort But that we should not esteem and judge of persons by their outward conversing with him but their Loyalty and Obedience to him This I think to be the most proper meaning of the words Though some with probability carry them another way thus Henceforth know we no man after the flesh that is we do not value men for their Wealth Honour Nobility and though we have known Christ after the flesh alluding to his esteem when a Pharisee according to the humour of that sect he looked for a pompous Messiah but now owned him as a glorified Saviour sitting at the right hand of God in the
them The heart is so turned from sin that it is turned against it we do not repent of the sins we still live in Now if Grace be dispensed in this order what more contrary to the Tenour of the Gospel-Covenant 3. This Faith and Repentance are solemnly professed in Baptism which is the initiating Ordinance wherein we profess to be baptized into the Death of Christ that is to say to express the virtue to be conformed to the likeness of it and dye unto sin When we first gave our Names to Christ our Baptism strictly obligeth us to continue no longer in sin it is a vowed death to sin therefore if we continue in it we renounce or forget our Baptism 2 Pet. 1.9 if we wallow again in the mire after we are once washed all that is done in Baptism is but a Nullity or empty Formality That is the Apostles Argument here How shall we that are dead to sin live any longer therein There you solemnly renounced sin that you might have no more commerce with it than the dead have with the living therefore for us to continue in sin and indulge sin is to break our solemn Covenant with God You have promised to give neither mind nor heart nor sense nor any faculty or member of Soul or body to accomplish it but so carry your selves as if you were dead And besides you deprive your selves of the Grace of the Covenant which you might have if you did not ponere obicem you might be delivered from the reigning power of indwelling sin therefore you must carefully see that it have not the upper hand in your Souls that the Flesh be made subject to the Spirit that the Reign and Dominion of Sin be indeed broken that you run into no wilful sin and walk with all holy strictness and watchfulness 4. It is contrary to Gods design to call us out of our sinful estate to sincere reformation this was Gods end that we that fly from him as a condemning God might return to his love and service as a pardoning God Psal. 130.4 There is forgiveness with thee that thou mightest be feared he pardoneth what is past upon condition of future obedience he calleth us to Repentance Acts 17.30 Now he commandeth all men every where to repent not to encourage them to continue or go on a minute longer in a course of sin or flatter them with hope of impunity if they do so Ezek. 18.30 Repent and turn your selves from all your transgressions so iniquity shall not be your ruine Isa. 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Thirdly It is wicked and blasphemous 1. Because as much as in you lyeth you make Christ a Minister of sin or an incourager of sin Gal. 2.7 If while we seek to be justified by Christ we are found sinners is Christ a minister of sin God forbid 2. They prevent the highest Institution in the World for the recovery of men to God Jude 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turning the grace of God into wantonness The Gospel is the only way of taking away sin you make it the only way to countenance sin Grace is there taken for objâ—ctive Grace viz. Grace held forth to us in the Doctrine of the Gospel The Doctrine of the Gospel doth not tend to make men sinners nor incourage them to lay aside all care of Holiness or good Works Vse 1. Caution against this abuse 1. Be not prejudiced against the Doctrine of Grace as if it yielded these conclusions it is a misunderstood and misapplied Gospel the World hath not a right understanding in this Mystery Christ came into the World to save sinners but not to reconcile God to our sins to make him less holy or his Law less strict or sin less odious and his free pardon is not to incourage us to go on in our sins but a wicked heart like a Spider will suck poyson from those flowers from wheâ—â—e a Bee â—uâ—keth honey 2. Let us not give occasion to others to think so either 1. By entertaining Opinions that may countenance this abuse as the setting up a naked dependence on Christ without a care of Holiness or Christs Merit against his Spirit relying on his reconciling and neglecting his renewing Grace that we are justified before we repent or believe that all sins past present or to come aâ—e pardoned at once that we need not trouble our selves with scruples about offending God that the greatest confidence of our own good estate is the strongest and best Faith 2. Nor by Practices Christians must be most averse from sin and all enormous Practices else you dishonour Christ in the World but let the blame and shame lye on us and not on the Gospel 3. Let us not harbour this mistake in our own bosoms we are marvellous apt to do so but hereby we forfeit the comfort and priviledge of Christians and it concerneth God to avenge the quarrel of his Grace against us Now harbour it we do if we grow more careless and negligent in Duties less circumspect in our Conversations less humble for Sins and venture upon them with greater boldness and security If you think you need to be less troubled for sin less earnest and watchful against it as if since Christ dyed for the expiation of it it were a smaller matter than before to sin against God you are guilty of this abuse Vse 2. To exhort you to three things 1. To carry your selves as those that are dead to sin be sure that its Dominion and Reign be broken and its strength and power every day more weakened you subdue it throughly root and branch and let your minds be more intent on this that you may not sin 1. Joh. 3.9 Whoso is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God see how this is fulfilled in you and what Conscience you make of your Baptismal Vow every day 2. Honour Grace you should not only esteem it and advance it in your minds but set forth the glory of it in word and deed Eph. 1.5 12. Having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will that we should be to the praise of his glory The whole strain of your life and conversation should be to the praise of Grace that our actions might speak for it though we be silent To this end consider God hath trusted you with the honour of his Grace therefore you should be eminently much better than other men Mat. 5.16 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven 1 Pet. 3.9 and set forth the genuine and kindly workings of it 3. Fortifie your minds against this abuse which is so
natural to us 1. Gods principal Will is that we should obey his Laws rather than need his Pardon the Precept is before the Sanction before sin came into the world he pardoneth that we may return to our duty Heb. 9.14 Luk. 1.74 Rev. 5.9 10. therefore to make wounds for Christ to cure is not the part of a good Christian. 2. Remember what was Christs main design 1 Joh. 3.5 To take away sin not to take away obedience Many think though they sin never so much their pardon will be ready and easie Oh no! not so lightly when you wilfully and presumptuously run into sin 3. Loose carnal and careless Christians that wallow in all filthiness and hope to be saved are rather of the Faction of Christians than of the Religion of Christians 2 Tim. 2.19 Let every one that nameth the Name of Christ depart from iniquity 1 Pet. 1.17 18. Pass the time of your sojourning here in fear forasmuch as you are not redeemed with corruptible things â—s silver and gold from your vain conversations received by tradition from your fathers but with the precious blood of Christ as of a Lamb without blemish and without spot SERMON II. ROM VI. 3 Know ye not that so many of us as were baptized into Iesus Christ were baptized into his death IN the former verse the Apostle confuteth the preposterous inference which some drew or might draw from free Justicifation or Gods Mercy to Sinners in Christ by this Argument It cannot be so that men should continue in sin because Grace aboundeth for all Christians are dead to sin at their first entrance upon the Profession of Christianity they take upon themselves a Vow or solemn Obligation to dye unto sin Now what he had asserted there he proveth it in this verse that such is the Tenor of the Baptismal engagement Know ye not that as many of us as were baptized into Christ Jesus were baptized into his death In the words there is 1. A Truth supposed That those who are baptized are baptized into Christ. 2. A Truth inferred That they that are baptized into Christ are baptized into his death 3. The Notoriety of both these Truths Know ye not 1. For the first the Phrase of being baptized into Christ is again repeated Gal. 3.27 As many of you as are baptized into Christ have put on Christ it noteth our Union with him or ingrafting into his mystical Body We are not only baptized in his Name but baptized into him made Members of that mystical Body whereof he is the Head 2. For the second are baptized into his death the meaning is Baptism principally referreth to his Death that we may have communion with it expect the benefit of it express the likeness of it 3. For the third Know ye not It is that which every Christian knoweth if he be but a little instructed in the Principles of his Religion those bred in the Church neither are nor can be ignorant of this Truth therefore the Doctrine of Grace opens no way to Licentiousness Doctrine Sacraments are a solemn means of our Communion with the Death of Christ. Where is to be shewn 1. What is Communion with Christs Death 2. That Sacraments are a solemn means thereof 1. What is Communion with Christs Death It signifieth two things First Something by way of Priviledge a participation of the Benefits and Efficacy of Christs Death Secondly Something by way of Duty and Obligation namely a spiritual Conformity and Likeness thereunto by a Mortification of our Lusts and Passions First We are partakers of the Benefits of his Death when we receive Pardon and Life begun by the Spirit and perfected in Heaven Pardon Eph. 1.7 In whom we have redemption by his blood even the remission of sins The same Death of Christ which is the meritorious cause of our Justification is the cause of our Sanctification also Tit. 3.5 6. Eph. 5.26 as it took away the impediment which hindred God from communicating his Grace to us and opened a way for the Spirit of Grace to come at us and sea our Adoption Gal. 3.13 14. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a three That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith Gal. 4.5 6. To redeem them that were under the Law that we might receive the adoption of sons And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Secondly Christs Death bindeth us to renounce sin and by submitting to Baptism we profess to take the Obligation upon us to dye unto sin and unto the world more and more to shew our selves to be true Disciples of the crucified Saviour as we are when we express the likeness of his Death vers 5. And elsewhere the Apostle telleth us Gal. 2.20 I am crucified with Christ. He is a Christian indeed that not only believeth that Christ is crucified but is crucified with him that is doth feel the virtue and bear the likeness of his Death for Christs death is the pattern of our Duty This likeness is seen in two things First In weakening and subduing sin so it is said Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts they have in their Baptism renounced these things and they fulfil their Vow sincerely and faithfully there we bind our selves to dye unto sin and Christ bindeth himself to communicate the virtue of his Death unto us that we may fulfil our Vow and by his Spirit mortifie the deeds of the body Rom. 8.13 Secondly In suffering for Righteousness sake and obeying God at the dearest rate as Christs undergoing the Death of the Cross was the highest act of his Obedience to God This is also called Conformity to his death and the fellowship of his suffering Phil. 3.10 This is Participation of or Communion with his Death Christ intended to wean his people from the interests of the animal life therefore assoon as they enter into his Family or are listed in his Warfare they must resolve to renounce all that is dear to them in the World rather than be unfaithful to him Christ puts this Question to the two Brothers that would fain have an honourable place in his Kingdom Mat. 20.22 Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with They thought of Dignities of being nearer to Christ than others in Honour and Christ puts them in mind of sufferings that should befal them wherein they might rejoyce that they were partakers with him but mark here is a plain allusion to the two Sacraments which are Signs and Tokens of Grace on Gods â—ide and we on ours bind our selves to imitate Christ in his patient and self-denying Obedience This is Communion
former sins and that penitent Believers might have eternal Blessedness instated upon them by way of inheritance therefore the most obvious thing represented in these Seals of the new Covenant must be the Death of Christ. 2. With respect to the great Benefit we stand in need of which is the destruction of sin which hath a double malignity in it for sin is considerable under a double respect as it damneth or as it defileth as it rendreth us obnoxious to Gods Justice or as it tainteth and staineth and defileth our faculties Christ considereth sin under this double respect and maketh none partakers of the benefit which cometh by him whom he freeth not from sin both as to the guilt and power by his Death our sins are expiated before God and so pardoned and also the Spirit or a new and holy Nature is put into us whereby the reigning power of sin is broken and taken away not only the guilt of sin which is opposed to Blessedness but the reign of sin which is opposed to Holiness We can never be compleatly happy till we get freed from the punishment which sin hath made our due and also get that sin destroyed which would involve us in new guilt God who is a just and wise Disposer of his Grace will not give impunity where sin remaineth in its full strength Now this being the nature of our recovery we ought to seek Communion with Christs Death that we may obtain both pardon and the gift of the Spirit and be justified and sanctified in the Name of the Lord Jesus and by the Spirit of our God or which tendeth to the same effect that we might feel the virtue of Christs Death and express the likeness of it 3. With respect to the value of Christs Death which is often recommended to us under these two Considerations 1. As a wonderful Act of Love 2. As a Price and Ransom paid for our Souls and the Blessings we stand in need of 1. As a wonderful Act of condescending Love Gal. 2.20 He loved me and gave himself for me Eph. 5.2 Who hath loved us and given himself for us an offering and sacrifice to God for a sweet-smelling savour Rev. 1.5 Who loved us and washed us from our sins in his own blood Christs Death is the greatest instance of his Love and Sacraments are a Memorial of his Love to us and therefore must needs principally relate to his Death for so they are most apt to work upon our Souls 2. They are the Price paid for the Blessings we stand in need of and so breed confidence in us The great benefit is the destruction of sin as I said before for the great occasion of this Mystery of Grace was our fallen estate which brought sin and misery upon us But the Son of God came to take away sin 1 Joh. 3.5 by dying an accursed Death to propitiate God to us and make way for the more liberal effusion of his Mercy Well then if poor Creatures have any awakening sense of their deep misery what should they look after or bless God for when they solemnly come to accept the Covenant but the Death of Christ 4. The mutual respect that is between both Sacraments For Christs Death and the immediate Benefits which result thence are represented both in Baptism and the Lords Supper in a way proper to each Baptism signifieth our first entrance into the Evangelical state and the Lords Supper our growth and progress therein Both are necessary 1. Baptism that our consent do depend upon God for the benefits of the new Covenant and perform the duties thereof may be more solemn and explicite for all the sincerity of our after-obedience doth very much depend upon the seriousness of our first consent therefore it is meet that we should be strengthened with such a bond that we should be baptized into the Death of Christ that act is an act of Love it may bind us to love him to the death who hath loved us first and in all Temptations cleave to him performing our Covenant-resolution and consent with all fidelity all the days of our lives And as it is the ground of our confidence and the price of our Blessings we may comfortably depend upon God for the gift of the sanctifying Spirit and that he will afford all necessary help to us in the use of those means which he hath appointed that we may receive the Grace and Spirit of God by virtue of this help 2. The Lords Supper is necessary to confirm and strengthen both our resolutions and dependence for nothing is more fickle and uncertain than the heart of man Men are of several sorts and sizes three I shall mention Good Christians who have a clear and undoubted Right to the Priviledges of the new Covenant yet they stand in need of the Lords Supper that they may give Christ a new and hearty welcome in their Souls by the solemn remembrance of his Love and also have their Right solemnly confirmed and ratified that their confidence and joy in the Lord may be quickned and increased Acts 8.39 Or else lapsed Believers these come by the solemn Remembrance of Christs Death to be set in joynt again and restored to Gods favour whilst both they and God renew the promise of the destruction of sin 1 Joh. 2.1 Another sort are weak wavering doubtful Christians Jam. 1.8 who come because of their imperfect estate that they may be confirmed and strengthened that the comfort of their Christianity may be more explicite and their resolutions against sin fortified that they may more glory in the Death and Cross of Christ feeling the effects of it in their own Souls Gal. 6.14 and look upon Christ not simply propounded as dead but as dead for them and themselves dead with him Vse Here is direction to us about the improvement of our Communion with Christ to look more to the effect and fruit of Sacraments have we the Communion of his Death 1. Of your Baptism Do you live as one that is washed from his sins that is baptized into the Death of Christ What vertue have you to quell sin What likeness do you express Baptism is the best preparation for the Lords Supper if you have the fruit of that you may more comfortably come to the other Joh. 13.8 If I wash thee not thou hast no part with me We are utterly unqualified and unprepared for the Lords Supper if we be not washed Now though no man can say his heart is clean yet every good Christian maketh Conscience of his Baptismal Vow he purifieth himself as Christ is pure the work is a doing If this Conscience be not in us the whole Action is lost to us yea will bring a Judgment upon us What do we come about but the destruction of sin Is it really your burden Have you not only a wish but a will to get rid of it If so you have been labouring in it you desire solemnly to remember Christs Death to
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
place for them after the storm of this World is over whenever they dye their place is ready for them there is a Friend on shore ready to receive them So elsewhere 1 Cor. 15.20 Christ is risen as the first-fruits his Resurrection is a certain proof that other men shall have a Resurrection also as by a handful of the first-fruits the whole Harvest was blessed and consecrated to God the First-fruits did not bless the Tares the Cockle or the Darnel or the filthy Weeds that grew among the Corn these are not carried home into Gods Barn But penitent Believers may be confident of a joyful Resurrection if we be reconciled by his Death we may much more expect to be saved by his Life 4. Christ by his Resurrection is the Cause of our Life for Christ liveth in Heaven as a quickening Head who will give the Spirit of Grace to all his Members to change their hearts and to bring them into the Life of God Joh. 14.19 Because I live ye shall live also Christ is the Fountain of all Life the life of Believers is derived from the Life of Christ without which it could not subsist if he had remained under a state of Death he were not in a capacity to convey Life to others and so had neither been a Fountain of Grace or Glory to us therefore his Resurrection is the Fountain-cause of our living to God having first purchased Grace for us he is risen to apply it and bring us into possession of it Therefore he sendeth his Spirit into the hearts of his People even that same Spirit by which he was raised up to a new Life Rev. 1.18 I am be that liveth and was dead and behold I am alive for evermore he liveth for ever to make and keep us alive Now this is a mighty encouragement to us that we live by virtue of Christs endless Life When the Fountain faileth the stream may be dryed up but that cannot be and therefore we are encouraged to expect our supplies from him 5. Christs Life after his Resurrection is a Pattern of ours both as to the Immortality and Perfection of it First The Immortality Christ when he rose again rose to an eternal immortal Life he shall dye no more he is no more obnoxious to Death The Phrases that express the Immortality of Christs Life are suited to our case that he may the better be propounded as a Pattern to us both of what we ought to endeavour our selves and of what his Spirit doth work in us 1. Being raised he dyeth no more We should once so fix and settle our hearts to live to God that we should no more return to our old course and our old bondage There are some who are always dying and rising and dying again that return to their old sins and lick up their vomit and after they are washed wallow in the 〈◊〉 these never dyed in good earnest for then they would so dye unto sin once as not to revert to it any more but to be repenting of sin and committing of sin and then repenting and committing again sheweth our Mortification is not sincere A bone often broken in the same place is very hard to be set again Relapses make our case to be more dangerous if it be into open sinful courses it sheweth our Repentance is not sincere Men are sick of sin but when that trouble is over they presently are as bad as they were before Prov. 24.11 As a dog returneth to his vomit so a fool returneth to his folly their hearts were never changed their renounced sins and fleshly practices are as dear to them as ever True repentance will produce a constant perseverance in well doing but if the unclean spirit returneth after it seemed to be cast out Luke 11.24 we never parted in good earnest Was your repentance sincere and will you taste of the bitter waters again Indeed we must distinguish of Relapses 1. As to the degrees of sin there are infirmities which we cannot avoid while we are in the body and there are iniquities which we can and ought to avoid A man that is troubled with vain and distracting thoughts in Prayer may be troubled again but of gross and wilful sins we never soundly repented if we cease not from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pollutions of the world spoken of 2 Pet. 2.20 Doth a man repent of his â—â—cleaâ—ness that often falleth into it as often as the occasion returneth So again 2. As to the seasons of sinning we must distinguish between the acts repeated before any repentance professed or after An Issue when it is new made before the orifice of the wound be well closed may bleed afresh after it is bound up So before we are throughly recovered sin will be breaking out as in Lots doubled Incest Samsons returning often to Dalilah when God had rebuked him for his sin Peters treble denials his heart was not throughly touched and moulded as yet this was as one continued sin 3. As to the manner of the return if it be frequently readily easily this will infer a Habit for an Habit serveth ut quis facitè jucundè constanter agat Now though some sins solicite us more than others yet uprightness requireth that we should keep our selves from our iniquity Psal. 18.23 I was also upright before him and I kept my self from my iniquity So that Repentance which consists only in sorrow for sin and such trouble for it as doth not mortifie it is but like thawing a little in the Sun-shine or giving weather soft at top and hard at bottom True Repentance is a thorow change of heart and life therefore to repent and go on still in our trespasses is no found Repentance 2. Death hath no dominion over him so should not sin have over us After all our care sin will be troublesom but it must be kept out of the Throne if men forsake not known wilful sins they are wicked men sin reigneth and the power of it is no way broken Therefore let it not have dominion so as to draw you to a sensual life or command your thoughts and affections or ingross your time and strength Psal. 19.13 Keep back thy servant also from presumptuous sins let them not have dominion over me so shall I be upright and free from the great transgression As to the Merit there needeth not another Sacrifice and to the conveyance and making over the blessings of the Gospel there needeth not another Covenant so as to the Application there needeth not another Regeneration or total Conversion unto God as also our Baptism which is the sign of it needeth not to be repeated or reiterated though the Acts of our Faith and Repentance need often to be repeated For all known sins it is expresly required for sins of ignorance and lesser escapes they are pardoned of course and as they are retracted iâ— a general Repentance Well then let us so rise to newness of life as never to return
to our old sins again at least let them not have dominion over us Baptism is the Sacrament of our Regeneration and implanting into Christ and reception into Gods family and as we are born but once so we are but once new-born being once received into Gods Family we are never cast out thence being once adopted into the number of his Children we are never disinherited no the gifts and calling of God are withâ—â—t repentance Rom. 11.29 Secondly As to the Perfection and Blessedness of it In that he liveth â—e liveth unto God This is 1. A Pattern and Copy of the spiritual Life here upon earth 2. A Pledge and Assurance of our glorious Life in Heaven The one is our Duty the other iâ— our Reward 1. The spiritual Life is a living to God as Christ liveth with God and to God As Mediator he liveth with God is sat down at his right hand so should we live in Communion with God be much and often in Company with him in our whole course we should always set him before us walking as in his eye and presence Psal. 16.8 I have set the Lord always before me It is his Law we live by in his Presence we stand his Work we do his Glory we seek for our great end is the pleasing and glorifying of God Gal. 2.19 For I through the Law am dead to the Law that I might live unto God Rom. 14.7 8. For none of us liveth to himself and no man dyeth to himself for whether we live we live unto the Lord and whether we dye we dye unto the Lord whether we live therefore or dye we are the Lords Christ gave us a Pattern of an holy obedient and heavenly Life in his conversation here on Earth and in Heaven we must still write after his Copy we must be Christs as Christ is Gods and then all things are ours 1 Cor. 3.23 All are yours for you are Christs and Christ is Gods Wholly devote your time and strength and service to him God must be your solace and your strength and your beginning end way and all When you awake you should be still with him Psal. 139.18 all the day long you should keep in his Eye Prov. 23.17 Be thou in the fear of the Lord all the day long In all your actions your intention must be to please and glorifie him 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever you do do all to the glory of God 2. Our glorious Life in Heaven that is a living unto God indeed for there we have nothing else to mind but God We are admitted before the Throne of his Glory to be with him for evermore Now if Christ be there we shall be there also for if we follow him we shall fare as he fared Job 12.26 Where I am there shall my servant be Joh. 17.24 Father I will that those also whom thou hast given me may be with me where I am So Joh. 14.3 If I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also Our Saviour desireth to have the Faithful in Heaven with himself it is a thing which his heart is set upon and he presents the efficacy of his Merits and Obedience to this end and purpose that the great work of the Restitution of lost Man may obtain its end and effect and his mystical Body may be brought together to one place that they may ever land and praise and glorifie God Many in the World cannot endure the presence and company of the Saints Christ cannot be in Heaven without them now the spiritual Life issuing it self into the heavenly is a great encouragement to us to go on in our Duty and Obedience Vse Let us often and seriously think of him Who dyed for our offences and rose again for our justification Rom. 4.25 and improve it 1. For the destruction of sin Christ dyed that he might destroy sin and take away sin if he had not fully done his work he could not rise again or if risen he needed to return once more to dye but Christ dyeth no more death hath no more dominion over him By raising up Christ God sheweth that he received the death of his Son as a sufficient ransom for our sins and all that believe in him shall have the comfort of it If he had remained in death or were still obnoxious to it his Satisfaction should not have been perfect neither should he have been able to apply the virtue and comfort of it to us but now who shall condemn when God justifieth when Christ is dead yea rather risen from the dead c. Rom. 8.33 34. If Christ hath paid our debt and born our sorrows so far that no more is required of him surely God will never reverse that Pardon which was sealed with Christs Blood The Curse and Condemnation are terrible indeed but he hath taken them away and given us a free discharge 2. For the new Life Christ is both the Cause and the Pattern of it His Spirit is the Cause of it and his Life in Heaven is the Copy after which we must write 1. His Spirit is the Cause of it who quickeneth our dead Souls therefore if you be entred into Gods Peace have sued out your Atonement you may expect to be saved by his Life Rom. 5.10 If when we were enemies we were reconciled to God by the death of his Son much more being reconciled shall we be saved by his life that is by him who now liveth and sitteth at the right hand of God and there intercedeth for grace necessary that we may live unto God he that intercedeth wanteth no will and he that saith that all things are put into his hands wanteth no power 2. Christ is the Pattern of this new Life which we are to live in the World Christ is the great Agent to promote Gods Kingdom and Glory but his Spirit ingageâ— us in the same design as long as we live we should live unto God we are raised 〈◊〉 from the grave of sin that we should be to the praise of his glorious Grace The Câ—â—istians life is a life whereby we glorifie God see this life be begun in you and see it be perfected more and more Be Christs as Christ is Gods Heb. 7.25 He is able to save unto the uttermost all those â—haâ— come unto God through him seeing he over liveth to make intercession for us Christ liveth we need not doubt of a supply He gives life as Creator to the smallest worms In him was life Joh. 1.4 he can quickeâ— or when dead and dull he came into the World for this purpose Joh. 10.10 I am come that they might have life and that they might have it more abundantly and he is gone out of the World to Heaven for this purpose Eph. 4.10 He ascended for above the heavens that he might fill all things he is filled with the Spirit to
communicate it to his Members he is not weak when we are weak but able to do above what we can ask or think 3. As concerning the Life of Glory we have it by Christ also 1 Joh. 5.11 This is the record that God hath given to us eternal life and this life is in his Son The door which is shut against us by our sins is opened by Christ. Let us follow his Precepts and Example and depend upon his Grace and you cannot miscarry Christ hath brought Life and Immortality to light assured us of an endless Happiness after Death Heathens had but a doubtful conjecture of another Life we have an undoubted assurance and that is some great stay to us 4. Concerning the troubles and afflictions that we meet withal As to the troubles of the Church of God he is alive and upon the Throne he can never cease to live and reign Psal. 110.1 The Lord said unto my Lord Sit thou on my right hand until I make thy foes thy footstool The enemies of his Kingdom must bend or break first or last 5. Against Death Christ hath broken the power of it as it hath no dominion over him so it cannot totally seize upon his Members in their better part they still live to God assoon as they dye and as to their Bodies The body is dead because of sin but the Spirit is life because of righteousness Rom. 8.10.15 1 Cor. 15.55 56 57. O death where is thy sting O grave where is thy victory The sting of death is sin and the strength of sin is the Law But thanks be to God who hath given us the victory through our Lord Jesus Christ. Job 19.25 I know that my Redeemer liveth and that he shall stand the last day upon the earth c. But what is this to us As it hath no dominion over him so not over us the power is broken the sting is gone If our flesh must rot in the grave our Nature is in Heaven Christ once dyed and then rose again from the dead Now this doth mightily secure and support us against the power and fears of death that we have a Saviour in possession of Glory to whom we may commend our departing Souls at the time of death and who will receive them to himself one that hath himself been upon Earth in flesh then dyed and rose again and is now in possession of endless Blessedness He is Lord of that World we are going into All Creatures there do him Homage and we e're long are to be adjoyned to that dutiful happy Assembly and partake in the same work and felicity SERMON IX ROM VI. 11 Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Iesus Christ our Lord. THE Protasis or Foundation of the Similitude was laid down vers 9 10. the Apodosis or Application of it to the case in hand in this Verse The Foundation is Christs Example and Pattern dying and rising now after this double Example of Christs Death and Resurrection we must account our selves obliged both to dye unto sin and rise again to newness of life Likewise reckon ye also your selves c. In which words 1. Our Duty which is Conformity or Likeness to Christ dying and living 2. Grace to perform this Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through or in Jesus Christ by virtue of our Union with him we are both to resemble his Death and Resurrection 3. The means of inforcing this Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reckon Vulgar existimate Erasmus out of Tertullian reputate consider with your selves Others colligite statuite Doctrine That all who are baptized and profess Faith in Christ dying and rising from the dead are under a strong obligation of dying to sin and living to God through the Grace of the Redeemer Here I. I shall consider the Nature of the Duties of being dead to Sin and alive to God II. The Correspondency how they do answer the two States of Christ as Christ dyeth to sin for the Expiation of it and after Death reviveth and liveth to God so we III. The Order first Death then the Resurrection from the dead so first dying to sin then being alive to God IV. The certain Connexion of these things if we dye we shall live and we cannot live to God unless we be dead to sin neither can we dye to sin unless we live to God V. In the two Branches the Apostle opposeth God to Sin I. The Nature of the Work It consists of two Branches dying to Sin and living to God Mortification and Vivification 1. Mortification is the purifying â—â—d cleansing of the Soul or the freeing it from the slavery of the flesh which detaineth it from God and disableth it for all the duties of the holy and heavenly life The reign of sin was the punishment of the first Transgression and is taken away by the gift of the Spirit upon account of the Merit of Christ however it is our work to see that sin dye it dyeth as our love to it dyeth and our love to sin is not for its own sake but because of some pleasure contentment and satisfaction that we hope to find in it for no man would commit sin or transgress meerly for his minds sake meer evil apprehended as evil cannot be the object of our choice Now then our love to sin dyeth when our esteem of the advantages of the carnal life is abated when we have no other value of the pleasures honours and profits of the world than is fully consistent with our duty to God and may further us in it Therefore we are dead to fin when we endeavour more to please God than to please the flesh and mind more our eternal than our temporal interests Rom. 8.5 They that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit What we mind and value most sheweth the Reign of either Principle the Flesh or the Spirit 2. Vivification or living to God is the changing of the Heart by Grace and the acting of those Graces we have received by the Spirit of Regeneration All that have received the gift of the spiritual Life are bound to exercise it and put it in act by loving serving and obeying God 2 Pet. 1.3 4 5. 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 Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust And besides this giving all diligence add to your faith vertue and to vertue knowledge c. They that have received Grace are not to fit down idle and satisfied but to be more active and diligent in the exercise of Grace and whatever remaineth of their lives must be devoted to
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
yet alive the man was to lay his hand on the head of the Sacrifice confessing his sins Lev. 16.21 and putting them on the Sacrifice Secondly the sacrifices were substituted into the place of the offender and the beasts died for him so did Christ die not only in bonum nostrum for our good but loco vice omnium nostri in our stead and room Isa. 53.4 surely he hath born our griefs and carried our sorrows he was wounded for our transgression Thirdly The offerings offered to God in our stead were consumed and destroyed If things of life killed or slain other things were either burnt as frankincense or spilled and poured out as wine There was a destruction of the thing offered to God for sin in mans stead so Christ was to die or to shed his blood to put away sin by the sacrifice of himself Heb. 9.26 He appeared to put away sin by the sacrifice of himself All the Offerings typified Christ but more strictly the sacrifices which were of living beasts some whereof were killed slayed burnt some rosted and fried on coals some seethed in pots all which were shadows of what Christ endured who is the only true propitiatory sacrifice wherein provoked Justice rests satisfied 4. The effects of the sacrifices all either respect God or sin or the sinner God was pacified or propitiated the sin expiated the sinner reconciled that is to say justified sanctified 1. God was pacified propitiated or satisfied the law being obeyed which he had instituted for the doing away of sin not satisfied or propitiated as to the eternal punishment by the mere sacrifice but so far as to prevent many temporal Judgments which otherwise would fall upon them for the neglect of Gods Ordinances but the true propitiation is Christ 1 John 2.2 Who gave himself to be a propitiation for our sins Propitiation implieth Gods being satisfied pacified appeased to us so as to become merciful to us Secondly The sin for which the sacrifice was offered was purged expiated as to the legal guilt there was no more fault to be charged on them as to the remedy which that Law prescribed but the true purgation of the conscience from dead works belongeth only to the Son of God Heb. 9.14 Thirdly The effect on the sinner himself was the sinner coming with his sin offering according to Gods institution was pardoned or justified so far as to quit him from temporal punishment both before God and man The Magistrate could not cut him off he having done what the law required for his sin or trespass nor would God he having submitted to his ordinance yea he was sanctified so far as to be capable of legal worship Heb. 9.13 for if the blood of bulls and goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh c. but now as to Christ the sinner is justified by the free and full remission of all his sins Matth. 26.28 For this is my blood of the new testament which is shed for many for the remission of sins and sanctified with an internal and real holiness Heb. 10.10 We are sanctified by the offering of Jesus Christ once for all perfectly justified and perfectly sanctified Heb. 10.14 By one offering he hath perfected for ever them that are sanctified That is with a perfection opposite to the legal institution not with a perfection opposite to the heavenly estate that cometh afterwards The ordinances of the legal covenant did what belonged to them but as to the removing of the internal guilt and eternal punishment they were not perfect without looking to Christ. 3. I come to the end and benefit When God sent his own Son surely he designed some great thing thereby what was his end and design He condemned sin in the flesh Two things must be explained first what is meant by condemning of sin Secondly what is meant by these words in the flesh 1. What is meant by condemning of sin To condemn is to destroy it because execution ordinarily followeth the sentence Therefore the sentence is put for the execution and the word condemn is used for weighty Reasons The Gospel is speaking of Justification or our not being cendemned Christ condemned that which would have condemned us by bearing the punishment of it in his own Person sin had conquered the world or subjected man to condemnation therefore Christ came to condemn sin that is to destroy it The Question then is Whether the Apostle doth hereby expound the Mystery of Sanctification or Justification I answer both are intended as they are often in these words which express the great undertaking of the Mediator which is to take away sin there is a damning Power and a reigning power in sin now if condemning sin be destroying of sin or taking away its power by his expiatory Sacrifice then not only the pardon of sin but the mortification of the flesh is intended 2. What is the sense of those Words in the flesh Is it meant of the flesh of Christ or our flesh Both make a good sense I prefer the latter First he condemned sin in the flesh or by the crucified body of Christ exacting from him the punishment due to sin Secondly in our flesh that is sin which by our flesh rendreth us uncapable of fulfilling the law of God or obnoxious to his Vengeance This was destroyed by the death of Christ Our old man was crucified with him Rom 6.6 and in conversion the vertue is applied to us when sin received its Deaths Wound by Vertue of Christs Death or Sacrifice 1. VSE is Information To shew the hainous nature of sin God hath put a brand upon it and shewed how odious it is to him nothing short of the Death of Christ could expiate such a breach between God and his creatures Christ must die or no Reconciliation Christs Death doth lessen and greaten sin it greatens the nature of it to all serious beholders it lesseneth the damning effect of it to the penitent believer 2. If Christ came to destroy sin accursed are they that cherish it These seek to put their Redeemer to shame tie the cords the which he came to unloose 1 John 5.8 Christ came to destroy the works of the Devil 3. Christ did not abrogate the law but took away the effects and consequents of Sin committed against the law The sinner was obnoxious to the Justice of the Lawgiver and Judge the law could not help him but the Son of God came to fit us again for our Obedience 2. VSE is To exhort us to consider first our misery how unavoidably our perishing was had not God found out a remedy for us In our corrupt estate we neither could nor would obey the Law the duty became impossible both as to the tenor of the law and the temper of our hearts and then the penalty is intolerable 2. Our remedy lies in the Incarnation and Passion of the Son of God that in so intangled a case he could
body is dead because of sin That is the relicks of sin are not abolished but by death there is a twofold end and use of death to them that are in Christ. 1. To finish transgression and make an end of Sin We groan under the burden of it while we are in our Mortal bodies Rom. 7.24 But when the Believer dyeth death is the destruction of sin rather than of the penitent Sinner the vail of the sinful flesh is rent and by the sight of God we are purified all in an instant and then sin shall gasp its last and our Physitian will perfect the cure which he hath begun in us and we shall be presented faultless before the presence of God 2. To free us from the natural infirmities which render us uncapable of that happy life in Heaven which is intended to us The state of Adam in innocency was blessed but Terrene and Earthly a state that needed Meat Drink and Sleep If Christ would have restored us to this life it may be death had not been necessary and the present state of our bodies needed not to be destroyed but only purified but our Lord Jesus had an higher aim Eph. 1.3 Who hath blessed us with spiritual blessings in Christ Adam injoyed God among the beasts in paradise we injoy God among the Angels in Heaven it 's a divine and Heavenly Life that he promiseth a life like that of the blessed Angels where meat and drink and sleep hath no use Now this nature that we now have is not fitted for this life therefore Paul telleth us 1 Cor. 15.50 That flesh and blood cannot inherit the Kingdom of God That is that Animal life which we derived from Adam cannot inherit the Kingdom of God Therefore we need to bear the image of the Heavenly which cannot be till this terrene and animal life be abolished To this end God useth death So that which was in its self a punishment becometh a means of entrance into glory the Corn is not quickened unless it die 1 Cor. 15.36 37 38. The believers that are alive at Christs coming must be change v. 52 53. Christ himself by death entred into Glory therefore what ever is animal vile and earthly and weak must be put off before we are capable of this blessed estate 3. The cause of this mortality is Because of sin Had it not been for sin we had never had cause to fear dissolution there had been no use for coffins and winding-sheets nor had we been beholding to a Grave to hide our carkass from the sight and smell of the living there was a posse mori in innocency else death could not be threatned as a penalty but there was a posse non mori or else Immortality could not be propounded as the reward of Obedience therefore Man is Mortal conditione corporis but Immortal beneficio conditoris God could have supported him Well then death must make sin odious or else sin allowed will make death terrible Thirdly We come to the assertoin or correction The spirit is life because of Righteousness In which observe 1. That Believers have a life notwithstanding death Though death be appointed by God and inflicted upon believers as well as others yet they live notwithstanding this death John 11.25 He that believeth in me though he were dead yet shall he live The Fountain of Life can raise him when he will no bands of Death can hinder his quickening Vertue Tho the union between Body and Soul be dissolved yet not their union with God 2. This life is to be understood of body and soul. 'T is only indeed here said life but he explaineth himself in the 11. vers 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 Man is compounded of a Body and a Soul death deprived him of his body for a time only the Body shall at last be reunited to partake of the happiness of the soul. 1. The soul being the noblest part is presently and most happily provided for being sanctified and purified from all her imperfections and is brought into the sight and presence of God Luke 20.38 They all live to God And they are gathered to the great counsel and assembly of Souls Heb. 12.23 There they serve God day and night and are under an happy necessity of never wandring from their Duty and no longer busied to maintain a war against sin but are always Imployed in Lauding Praising and Blessing God and delighting in him Well then this is the happiness of the faithful That though they put off the Body for a time yet the Soul hath an Eternal house to which it retireth and remains not only in the hand of God but injoyeth the sight and love of God 2. Cor. 5 1. For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the Heavens 2. For the body At the Resurrection the soul shall reassume its body again We cannot easily believe that part shall be placed in Heaven which we see commited to the Grave to rot there but there is no impediment to Gods Almighty Power Phil. 3.21 Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able to subdue all things unto himself This place doth prove that God hath provided for the happy estate of the Body as well as the Soul The dead are Gods subjects put into the hands of Christ he must give an account of them John 6.40 And this is the will of him that sent me that every one that seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day They are likewise members of Christ. 1 Cor. 6.15 Now his Mystical body will not be maimed they are Temples of the Holy ghost 1 Cor. 6.15 Temples wherein we offer up to God reasonable service Now since the Spirit possesseth both Body and Soul he will repair his own dwelling-place which he hath once honoured with his presence and not let corruption always abide on it And we have the pattern of Christ he is the first Fruits of them that slept 1 Cor. 15.20 the Soul hath an inclination to the Body still Therefore that our happiness may be compleat a glorified Soul shall inanimate immortal Body 3. The grounds are first the Spirit renewing Secondly Christ purchase 1. The Spirit is life he doth not draw his Argument from the immortality of the Soul for that is common to good and bad the wicked have a soul that will survive the body but little to their comfort their immortality is not an happy immortality but he taketh his argument from the new life wrought in us by the spirit which is the beginning pledg and earnest of a blessed immortality
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
at his will But the old Inmate is cast out and now we are guided and influenced by another Lord. Thirdly He comforts us with the sense of Gods fatherly love and our eternal inheritance Rom. 8.16 The spirit it self beareth witness with our spirit that we are the children of God 2 Cor. 2.22 Who hath also sealed us and given us the earnest of the spirit into our hearts By both he leaveth upon the soul a sweet taste and rellish of spiritual and heavenly things 2. Why this inhabitation is the ground of a blessed resurrection 1. To preserve the order of the personal operations To make this evident consider 1. That rising from the dead is a work of divine power for to him it belongeth to restore life who gave life at first 2 Cor. 1.10 Who hath delivered us from so great a death c. and is verified in plain experience 2. That this divine power belongeth in common to Father Son and Holy Ghost who being one and the same God concurred in the same work and whatever is done by the Father or Son is done by the Spirit also and whatever is done by the Spirit is done by the Father and Son also As for instance apply it to the resurrection of Christ or our resurrection To the resurrection of Christ 't is ascribed to the Father and God the Father who raised him from the dead To God the Son in other places Christ is said to rise again by his own virtue and power Rom. 4.25 He dyed for our offences and rose again for our justification not raised only but rose again So the Spirit is said to raise Christ 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 So 1 Pet. 3.18 crucified in the flesh and quickned in the spirit So our resurrection we are raised by the Father for in the Text 't is said we are raised by the spirit of him that raised Jesus from the dead We are raised by Christ John 5.21 For as the Father raiseth up the dead and quickneth them even so the son quickneth whom he will So by the Spirit we are raised as in the Text He shall quicken your mortal bodies by his spirit that dwelleth in you 3. They all concur in a way proper to them In all their personal operations 't is ascribed to the Father as the first fountain of working and spring and well-head of all grace who doth all things from himself and by the Son and Holy Ghost as it refers to Christs resurrection and ours also so Christs resurrection 't is ascribed to God and Father who in the mystery of Redemption hath the relation of Supreme Judg Acts 2.32 This Jesus hath God raised up and Acts 10.40 Him hath God raised up the third day And there is a special reason why it should be ascribed to God as the Apostles when they stood upon their priviledg let them come and fetch us out Acts 12.39 so the God of peace that brought again from the dead the great shepherd c. as referring it to his judicial power Heb. 13.26 Tho Christ had power to rise yet no authority our Surety was fetched out of prison by the Judg. And then 't is ascribed to Christ himself Joh. 2.19 Destroy this temple and in three days I will raise it up which he spake of the temple of his body To prove the Divinity of his Person it was necessary that he should thus speak or to prove himself to be God John 10.18 I have power to lay down my life and to take it up again He could put a period to his sufferings when he pleased So for the Holy Ghost he raised Christ because the Spirit sanctified his humanity and by him the humane nature of Christ was made partaker of created holiness and so qualified to rise again when he had done his work all the created gifts came from the spirit and therefore they are called the anointing of the Holy Ghost with which he was anointed So to our resurrection God raiseth the dead as 't is usually said in Scripture and Christ raiseth the dead Every one that believeth on the son hath everlasting life and I will raise him up at the last day John 6.40 The spirit raiseth and still in a way proper to each person to understand which we must observe that there are three ways of subsistence in the Divine Nature which carry a great correspondence with the prime Attributes in God which are Power Wisdom and Goodness Power we conceive eminently in God the Father it being the most obvious by which the Godhead is apprehended and so proper to him who is the beginning of being and working Rom. 1.20 His eternal power and Godhead are seen by the things which are made Wisdom is appropriated to Christ who is often represented in Scripture as the Wisdom of the Father especially Prov. 8. And goodness to the Spirit therefore often called the good Spirit Neh. 9.20 and Psal. 143.10 Not but that all these agree to each person for the Father is powerful wise and good so the Son and so the Holy Ghost and love is sometimes appropriated to the Father namely the Fountain and original Love But the Evangelical operative and communicative love of God is more distinctly ascribed to the Spirit because all benefits come to the Creature this way we have our natural being from him Job 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life The first clause relateth to the body the Spirit of the Lord hath made me that is framed the body the second to the soul that Spirit of Life that God breathed into man when his body was framed and organized to receive it the Spirit created and formed in man the reasonable soul so the new being which is communicated to us by the Redeemer through the covenant of Grace Tit. 3.5 6. Our glorious being which is considered either as to soul or body as to soul the spirit is life because of righteousness as to body the words of the Text. Well then the Holy Ghost is the operative love of God working from the Power of the Father and Grace of the Son and whatever the Father or Son doth you must still suppose it to be communicated to us by the Spirit 2. Because the Holy ghost is vinculum unionis the bond of union between us and Christ. We are united to him because we have the same Spirit which Christ had there is the same Spirit in Head and Members and therefore he will work like effects in you and him if the Head rise the Members will follow after for this Mystical Body was appointed to be conformed to their Head as in obedience and suffering so in happiness and Glory Rom. 8.29 Predestinated to be conformed to the image of his Son Christ was raised therefore they shall be raised Christ was raised by the Spirit of Holiness
so you are raised by the same power of the Holy Ghost Christ is as tender of his Mystical Body as of his natural body therefore will not lose one Member or Joint of it Joh. 6.39 I must lose nothing and the Spirit doth his office in you as in him for you are to be raised up with him and as he was raised we feel the power of our Resurrection in our Regeneration and we feel the comfort of it in our being raised to glory Head and Members do not rise by a different power how then you will say are the wicked raised by Christ They are raised ex officio judicis but not beneficio Mediatoris by him as a Judg not by him as a Redeemer There will be a Resurrection both of the wicked and the godly the one by the power of Christ as Judg the other by the power of his Spirit as Redeemer the one are forced to appear the other go joyfully to meet the Bridegroom the one by Christs power as Judg shall have the sentence of condemnation executed upon them the other by vertue of Christs Life and Resurrection shall enter into the possession of the blessed a state of bliss and eternal life wherein they shall enjoy God and Christ and the company of Saints and Angels and sing Hallelujahs for ever 3. Because the Spirit of Sanctification worketh in us that Grace which giveth us a right and title to this glorious estate For by Regeneration we are made children of God and so children of the Resurrection Luk 20.35 36. But they which shall be counted worthy to obtain that world and the resurrection from the dead neither marry nor are given in marriage neither can they die any more for they are equal to the Angels and are the children of God being the children of the resurrection Being admitted into his family here we we may expect to be admitted into his presence hereafter And the actual holiness if we live to years of discretion is necessarily required to a blessed and glorious resurrection Gal. 6.8 If we sow to the flesh we shall of our own flesh reap corruption but if we sow to the spirit we shall of the spirit reap life everlasting There is no Harvest without sowing and as the Seed is so will the Harvest be They that lavish out their time and care and estates in feeding their own carnal desires must expect a crop accordingly which is death and destruction but they that obey the spirit and sow to righteousness shall obtain eternal life for till the cause of death be taken away which is sin we may fear a Resurrection but cannot expect a resurrection to our comfort 4. The spirit doth not only regenerate and convert us which giveth us a right but abideth in us as an earnest Eph. 1.14 We were sealed with that holy spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession Where observe Three Things First How the heirs of promise are distinguished from others Secondly The use of this mark and distinction Thirdly The time how long this abideth with us and all this will fully prove the point in hand 1. The mark of all those whom God admitteth into the Gospel State They are sealed with that holy Spirit of promise that is secured set apart as those that have interest in the new Covenant by that spirit of holiness which is promised to believers for the spirit is called the promise of the Father the renewing and sanctifying work of the spirit or the image of Christ impressed upon the soul is this seal and the comfort and joy that floweth thence is an appendage to it as the work of Sanctification is more and more carried on and is fruiâ—ful in holiness of life so we are more and more distinguished as a people set apart to serve and please and injoy the holy and blessed God Now you that are exercised with so many doubts and scruples about your interest in the promise would it not be exceeding comfortable to you if you had your seal and warrant for a sincere claim to the priviledges of the Gospel by the saving graces of the spirit or the impression of the image of Christ upon your hearrs You may be abundantly satisfied for where these saving graces and fruits of holiness are found your right and interest in the promise of eternal life is clear and manifest for this is the mark of the holy spirit and the seed of life eternal 2. The use for which the holy Spirit and saving graces bestowed on them serveth is to be the earnest of the inheritance An earnest is a pledg or first part of a payment which is an assurance or security that the rest of the whole price shall not fail to follow So the Spirit and his Graces is the earnest given by God to confirm and assure the bargain that at last he will bestow upon us our full portion or salvation and eternal life its self The presence and working of the spirit in our hearts is this earnest assoon as you give up your selves to God in covenant you have a right but the Possession is delayed for a season therefore he giveth us part in hand to assure us he will bestow the whole in due time for we need to be satisfied not only as to our present right but our future possession The spirit and his work of grace received here is glory begun a part it is tho but a small part in regard of what is to ensue 3. The time how long the use of this earnest is to continue until the Redemption of the purchased possession The words are somewhat obscure What is the purchased possession It 's taken for the persons acquitted and purchased that is to say the Church and People of God holy and sincere Christians for they are Christs possession whom he hath dearly bought 1 Cor. 6.10 and recovered out of the hands of Satan their old possessor and master Col. 1.13 The Redemption of them is still their full and final deliverance Eph. 4.30 Whereby ye are sealed to the day of redemption Their deliverance is but begun now and their bonds but in part loosed but they are fully freed from the effects of sin at the last day when death its self is abolished and their bodies raised up in glory The earnest is given the holy spirit with his graces to abide with us till then at that time there is no farther use of an earnest for there is no place left for doubts and fears Till this day comes Gods earnest abideth with us that is in our souls till our bodies be reunited to them and this fully proveth the matter in hand 5. His respect to his old dwelling place he once dwelled in our bodies as well as in our souls 1 Cor. 6.19 Know you not that your bodies are Temples of the Holy Ghost Our bodies was his Temple and honoured by his presence he sanctified our bodies as
crucified the flesh 'T is hypocrisie and perjury that the carnal and bruitish nature should reign in us baptism implyeth a vow we are baptized into the likeness of his death Rom. 6.3 Christ bound himself to communicate the vertue of his death and we bind our selves to die unto sin and to use all Christs instituted means to that end and purpose now if after that we are washed we still wallow in the mire and effect that life which we have renounced and gratifie what we should crucifie cherish the flesh rather than use Christs healing means to subdue it and purge it out our very baptism will sollicite the more severe vengeance and be a swift witness against us It were better scalding oyl had been poured upon us than the water of baptism and if there be any place in hell hotter than others 't is for hypocrites and perjured persons that have broken the vow of their God which is upon them this should the more sink into us because every covenant hath a curse included in it implicite or explicite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plutarch A Consecration implieth an execration or imprecation of vengeance if we do contrary the Scripture abhoreth not this notion 't is said Neh. 10.29 they entered into a curse and an oath to walk in Gods law So it is in the new Covenant for all Christians do consent to the threats and punishments of the Gospel in case of failing in their duty as the Israelites were to give their Amen Deut. 29.41 to the curses of the law so we profess to submit to the law of grace and tenor of it In Mark 16.16 He that believeth not shall be damned We profess our consent to this law not to a part only but to the whole Now what ever Faith and Baptism calleth for that must be done or if it be wilfully left undone we approve the penalty as just and that God may rightly inflict it upon us Thus for the Justice of God 2. Now for the Wisdom The punishment is the greater to check the greatness of the temptation Much of the fleshly life is pleasant like the Eden of God to the besotted soul therefore God hath guarded it with a flaming Sword that fear may counterballance our delight 'T is an hard thing to bring a man to strive against his own flesh 't is born and bred with us and is importunate to be pleased but the end is death there must be a separation between the soul and sin or beeween the soul and God milder motives would do us no good against boisterous lusts and are not powerful enough to wean us from accustomed delights therefore is the punishment threatned the more dreadful and the sinful fear is checked by the severity of the intermination tho sense-pleasing and flesh-pleasing be sweet to a carnal heart 't will cost him dear The Wisdom of God is seen in Three Things 1. In punishing sin which is a moral evil with death and misery which is a natural evil In appointing that it should be ill with them that do evil these are fitly sorted Deut. 30.15 See I have set before thee life and good death and evil The evil of sin is against our duty and the evil of punishment against our interest and happiness now if men will willingly do what they should not 't is equal they should suffer what they would not what is against their wills these two are natural relatives sin and misery good and happiness we find some of this in our selves we have compassion of a miserable man whom we esteem not deserving his misery we think 't is ill placed there and we are also moved with indignation against one that is fortunate and successful but unworthy the happiness he enjoys which sheweth man hath an apprehension of a natural harmony and order between these things sin and misery goodness and felicity 2. The Wisdom of God lyeth in this that the love of pleasure which is the root of all sin should end in a sense of pain Man is a very slave to pleasure Tit. 3.3 Serving divers lusts and pleasures 'T is ingrained in our natures therefore to check it the Lord hath threatned the pains of the second death and this method our Lord approveth as most useful to draw us from our beloved sin Matth. 5.29 30. Better one member suffer than the whole body to be cast into hell In short God hath so proportioned the dispensation of joy and sorrow pleasure and pain that 't is left to our choice whether we will have it here or hereafter whether we will have pleasure as the fruit of sin or as the reward of well-doing both we cannot have you must not expect to enjoy the pleasures of Earth and Heaven too and think to pass from Delilahs Lap into Abrahams Bosom Luke 16.25 Son in thy life time thou receivedst thy good things and Jam. 5.5 Ye have lived in pleasure upon earth You have been merry and jocund but your time of howling and lamenting then cometh far beyond the degree of your former rejoycing 3. By setting eternal pains against momentary pleasures that ye may the better escape the temptation Momemtaneum est quod delectat eternum quod cruciat The pleasures of sin are but for a season Heb. 11.25 But the pains of sin are for evermore if the fearful end of this delightful course were soundly believed or seriously considered it would not so easily prevail upon us 'T is the Wisdom of our Lawgiver that things to come should have some advantage in the proposal above things present that the joy and pain of the other world should be greater than the comfort and pleasure of this world which is a matter of sense for things at hand would certainly prevail with us if things to come were not considerably greater therefore here the pain is short and so is the pleasure but there 't is eternal Those that will have their pleasure here they shall have it but to their bitter cost but those that will work out their salvation with fear and trembling will by the spirit mortifie the deeds of the body pass through the difficulties of Religion shall have pleasure at his Right Hand for evermore Psal. 16.11 3. 'T is consistent with his love and goodness This is necessary to be considered First Because we are apt to think hardly of God for his threatnings 'T is for our profit to give warning and to bring us to repentance and that we may take heed and escape these things he threatneth that he may not punish and he punisheth in part that he may not punish for ever The first awakening is by fear afterwards shame sorrow and indignation the curse driveth us to the promise First we look upon sin as damning then as defiling first as it fits us for Hell then as it unfits us for Heaven 2. 'T is a benefit to the world Punishment among men because of the degeneracy of the world is a more powerful engine of
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
of sin may be destroyed Which intimateth the communicating of the Spirit of grace for weakning the power love and life of sin And something done on our part that henceforth we should not serve sin There was a time when we served sin but being converted we changed Masters as the Apostle saith Rom. 6.18 Being made free from sin ye became the Servants of Righteousness Now he that hath been Servant to a hard and cruel Master is the better trained up to be diligent and faithful in the service of a gentle loving and bountiful Master Before regeneration every one of us pleased the flesh but when our eyes are opened by grace we see the folly mischief and unprofitableness of such a course and therefore can the better brook another service which will be more comfortable and profitable to us And in this new estate we do as little service for Sin as formerly we did for Righteousness Rom. 6.20 When you were the Servants of Sin ye were free from Righteousness when Righteousness had no power and dominion over you had no share in your time strength thoughts affections endeavours you took no care made no conscience of doing that which was truly good you must now as strictly abstain from Sin as then you did from Righteousness yea you must do as much for grace as formerly you did for sin verse 19 th As you have yielded your members Servants unto uncleanness and to iniquity unto iniquity So now yield your members Servants to Righteousness unto Holiness As watchful as earnest as industrious to perfect holiness The next place is that 1 Pet. 4.1 For as much then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind For he that hath suffered in the flesh hath ceased from sin In that place there are three things notable 1. The ground and foundation of the Apostles Argument 2dly The exhortation built thereon 3dly The reason connecting and joyning both 1. The foundation of his Argument is that Christ hath suffered for us in the flesh That is hath in our name and nature suffered the wrath due to us for sin 2. The inference of duty built thereon as that we should arm our selves with the same mind That is we must follow and imitate Christ also in suffering in the flesh Or which is all one a dying unto sin This should be armour of proof to us against all Temptations If we had the same mind that he had or could put on the same resolution to wit to suffer in the flesh or crucify our carnal nature lusts and passions Strongly resolve to desist from sin for which Christ hath suffered how pleasant soever it be to our flesh 3. The reason which joyneth both the Argument and Inference of duty together for he that hath suffered in the flesh hath ceased from sin This last clause cannot be understood of Christ who never sinned but of the believer how shall we understand it of him How hath he suffered in the flesh And so ceased from sin There are two expositions of it First thus One that hath suffered in the flesh that is is crucified in his carnal nature hath mortified his flesh it hath not respect to suffering afflictions but mortifying of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath ceased from sin no more to serve it henceforward that he should no longer live the rest of his time in the lusts of the flesh but according to the will of God This exposition inferreth it from Christs sufferings for us that our mortification is in correspondence and conformity to Christs Death And as necessarily flowing from the vertue of his cross and the obligation left thereby on all believers But the Second exposition maketh it clearer thus The believer is reckoned a sufferer in Christ He hath suffered in the flesh when Christ suffered judicially in his Surety whatever sufferings were inflicted on Christ the same are reckoned as inflicted on believers And so to have ceased from sin in regard of Christs undertaking to make him cease from it And the obligation which Christ suffering in his room putteth upon him to mortifie it The matter is as certain as if it were already done Another place is that Gal. 2.20 I am crucified with Christ. There are three Propositions included in that short speech That Christ is crucified that we are crucified that we are crucified with Christ. It doth not imply any fellowship with him in the act of his Mediation there he was only taken but we are spared As Isaac was dismissed when the Ram was taken for an offering Gen. 22. And God saith Job 33.24 Deliver him from going down to the pâ—t for I have found a ransom Or as Christ told his persecutors John 18.8 If therefore ye seek me let these go their way His offering himself in that sort was a pledge of his offering himself to the curse of the Law and punishment due to sin to exempt us from it What then doth our being crucified with Christ signify It implyeth our participation of the benefits of his Mediation as if we were crucified in our own Persons 4. Considerations will clear it to you 1. That Christ in dying did not stand as a private but publick person in the place and room of all the Elect for he is their Surety 2. That the benefits which are purchased in his Cross and Passion are thereby made ours as if we had been crucified in our own persons We are really made partakers of the fruits of Christs Death 3. The great benefit of his cross or Sacrifice of himself was to put away sin Heb 9.26 4. Sin is put away either as to the removal of the guilt of it Matth. 26.28 This is the Blood of the New Testament which was shed for many for the remission of sins Or for subduing the strength of it 1 Pet. 2.24 He bore our sins in his own Body upon the tree That he being dead unto sin might live unto Righteousness He dyed not only to obtain forgiveness of sins and reconciliation with God But that we might die unto sin So that his redeemed ones are strictly urged to mortify sin Because the old man of indwelling corruption did receive the stroke of death by his death So that either in point of Justification when Justice challengeth us for sins we may send it to Christ who died one for all may plead I am crucified in Christ he hath satisfied for me Or in point of Sanctification we may in the way which God hath appointed expect the subduing of sin as if we had merited this grace our selves 'T is a great advantage when we can say I am crucified with Christ. The next place is that Col. 3.3 5. Ye are dead therefore mortify 'T is spoken as a thing done already ye are dead yet there is a thing to be further done therefore mortify But how are we dead Partly in regard of the certainty to assure us it shall be done And Partly
to sin live any longer therein 'T is an argument not so much ab impossibili as ab incongruo And ye are dead therefore mortify your members that are upon earth Col. 3.3 5. If dead already why should they mortify Dead that is bound to be dead So a sinner when he giveth up himself to God doth honestly resolve and firmly bind himself to subdue corruption root and branch and to depart from all known sin 2. When the work is begun corruption is wounded to the very heart And the dominion and reign of sin being shaken off Rom. 6.14 Sin shall not have dominion over you for ye are not under the Law but under grace Sin is dead where it doth not extinguish the life of grace but the life of grace doth more and more extinguish sin there its dominion is taken away though its life be prolonged for a season 3. The work is carryed on by degrees and the strength of sin is weakened by the power of grace though not totally subdued Gal. 5.17 Ye cannot do the things ye would They are not so active in sin nor delighted in it sin dyeth when the love of it dyeth and the pleasure of it is gone Now the love of sin is weakened in their hearts they hate it though sometimes they fall into it Rom. 7.15 What I hate that do I 't is inabling a Christian to dye to sin and the World every day 4. Christ hath undertaken to subdue it wholly in them and at length the Soul shall be without spot blemish or wrinckle Eph. 5.27 We and corruption dye together when Christ removeth the vail of the flesh and taketh home the Soul to Heaven 't is without spot the glorifyed saints have not one fleshly thought or carnal motion but are wholly swallowed up in the love of God Therefore let Christ alone with his work he will not cease till sin be wholly abolished The foolish builder begun but was not able to make an end it cannot be said so of our redeemer he that hath begun a good work will perfect it Phil. 1 6. and 1 Thes. 5.23 24. The very God of peace sanctify you wholly I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. When we come â—o Heaven we shall not complain of hard hearts or carnal affections or unruly desires as Naomi said to Ruth Sit still my Daughter the man will not rest till he have finished This thing Gods work now is but half done continue with patience in well doing and in time it will come to perfection Christ will not cease till all be done 4. What use the death of Christ hath to this effect to make us die unto sin and the World 1. This was Christs end He died not only to expiate the guilt of sin but also to take away its strength and power 1 John 3.8 That the interest of the Devil may be destroyed in us and the interest of God set up with more glory and triumph Now shall we make void the end of Christs death and go about to frustrate his intention which was to oppose weaken and resist sin shall we cherish that which he came to destroy God forbid There are some that abuse the death and merits of Christ for a quite contrary end than he intended namely to feed lusts not to suppress them Christ dyed to sinners they say and they resolve to be sinners still these crucify Christ afresh Heb. 6.6 They are not crucified with him that was his end Nothing maketh the Devil such a triumph as when he supposeth God is beaten with his own Weapon and that which should prove the destruction of sin proveth the great promotion of it and the great hindrance of Christ and the Gospel when poison is conveyed by this perfume The Apostle never mentioneth this abuse of grace without abhorence Rom. 6.1 Shall we continue in sin that grace may abound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Rom. 6.15 Shall we sin because we are not under the Law but under grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Gal. 2.17 Shall I make Christ the Minister of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absit a vobis haec cogitatio Calvin Christians should abhominate the thought of it as blasphemy and absurd But again others reflect upon Christs death only for the comfort of it that is but half the end you should prize the vertue as well as the comfort Paul desired not his righteousness only but his power Phil. 3.9 10. Lusts trouble us as much as guilty fears This being Christs end we should comply with it Paul gloried in the cross as by it crucifyed to the World Gal. 6.14 2. By way of representation the death and agonies of Christ do set forth the heinousness and hatefulness of sin 'T is the best Glass to discover it to us in its own colours it smileth upon the Soul with a pleasing aspect but if you would know the right complection of it go to Golgotha and as you like the agonies of the Garden and the sorrows of his cross so you may continue your dalliance with sin and indulgence to carnal pleasures 'T is a sport to us to do evil but it was no sport to Christ to suffer for it it made his Soul heavy unto death Never believe the inticing blandishments whereby it would inveigle you think of the drops of blood the tears and fears and strong cries of Jesus Christ the rending of the rocks the darkening of the Sun the frowns of an angry God Christs desertion the burden he felt when he bore our sins Christ was the Son of God knew his sufferings short and a prospect of the glory which was to ensue had no inherent guilt knew not what it was to commit sin He knew no sin 2 Cor. 4.21 Though he knew what it was to suffer for sin Cast in the dear affection that was between God and Christ and it will make you tremble to consider what he endured it pleased the Father to bruise him Oh know what an evil bitter thing it is what it will bring upon you if you allow it 3 It worketh on love It should make sin hateful to consider what it did to Christ our dearest Lord and Redeemer surely we should not think it fit to go on in that course which brought such sufferings upon Christ. By his love manifested in his sufferings he hath powerfully constrained us not to take pleasure in what put him to such pain and grief We gush at the sight of one that hath murthered a friend of ours When the Prophet saw Hazael he wept and said thou art the murtherer We hate the Jews and detest the memory of Judas the worst enemy is in our own bosoms 't is sin hath slain the Lord of Glory the Jews were the Instruments but sin was the meritorious cause In this sense we made him serve with our fins Isa. 43.24 4. By way of merit Christ shed his blood not
our Passive the other our Active Regeneration And as in Generation that which begets produces the same Life that is in himself a Beast communicates the Life of a Beast and a Man of a Man so 't is the Life of God that we receive when we are formed for his use by the power of his Grace It is called the Life of God and the Divine Nature Spiritual qualities being infused whereby we resemble God And Herein again it agrees with common Life Life consists in the union of the matter with the Principle of Life as when there is union between the Body and Soul then there 's Life without which the Body is but a dead and an unactive lump As Adams Body when it was organized and framed until God infused the breath of Life in it lay as a dead lump so this Life is begun by a Union between us and Christ he lives in us by his Spirit and we live in him by Faith Gal. 2.20 The Spirit is the Principle of Life and Faith is the means to receive it and therefore we are said Rom. 6.5 To be planted into the likeness of Christs Resurrection Planting notes a Union as a Bud that 's put into a Stock it becomes one with the Stock and bears Fruit by vertue of the Life of the Stock We no sooner are planted into Christ but we feel the power of his Life and vertue of his Resurrection he begins to live in us and we in him as the Graft in the Stock and as the Stock in the Graft 2. Where there is Life there is Sense and Feeling especially if wrong and violence be offered to it A living Member is sensible of the smallest prick and Pain and so is the Spiritual Life bewrayed by the tenderness of the Heart and the sense that we have of the interest of God Stupid and insensible Spirits shew they have no Life and therefore those that are alienated from the Life of God they are said to be past feeling Eph. 4 18 19. As long as there is Life there is feeling We may lose other senses yet there may be Life the Eye may be closed up and sight lost and the Ear may be deaf and lose its use but yet Life may remain still but feeling is dispers'd throughout the whole Body and we do not lose our feeling till we are quite dead therefore this is the Character of them that are alienated from the life of God that they have no feeling Now the Children of God the Regenerate are sensible of the injuries done and Spiritual Life by Sin and of the decays of that Life they have and of the comforts of it What Consciences have they that can live in carnal pleasures and sin freely in Thought and foully in Act and yet never groan under it never be sensible of it Paul was sensible of the first stirrings and risings of Sin Rom. 7.24 Oh wreâ—ched man that I am who shall deliver me from this body of Death Now where there is no sense of this it shews such have no Life who are neither sensible of the injuries done to the Life they have nor of the decays of it by God's absence When the Bridegroom is gone sensible Hearts will mourn Mat. 9 15. when they have lost Christ when they feel any abatements of the influences of his Grace Carnal men that sleep in their filthiness they have no sense of God's favours or frowns of his absence or presence because they are quite dead they do not take notice of God's dealings with them either in Mercy or Judgment therefore are touched with no remorse for the one or thankfulness for the other but are careless and stupid and past feeling And can a man be alive and not feel it And can you have the Life of Grace and not feel the decays and interruptions of it and neither be sensible of comforts or injuries 3. Where there is life there 's an Appetite joyned with it an earnest desire after that which may feed maintain and support this Life What makes the Brute-creatures to run to the Teats of the Dam as soon as they are born but instinct of Nature Appetite is the immediate effect of Life Where there is life it must have some supports it hath its Tasts and Rellishes as 1 Pet. 2.2 As new-born Babes desire the sincere milk of the Word that ye may grow thereby I say where there is a new birth there will be an Appetite after Spiritual unmixed milk the new-nature hath its proper supports and there will be something relish't and favor'd besides meats drinks and bodily pleasures and such things as gratify the Animal Life As Jesus Christ said John 4.32 I have meat to eat that ye know not of So Spiritual Life hath inward consolations it hath hidden Manna whereby it is supported and maintained Meat that perisheth not John 6.27 painted fire needs no fuel those that do not live they have no Appetite there 's no need of nourishment But where there is life there will be a desire an Appetite that carrieth us to that which is Food to the Soul to Christ Jesus especially and to the Ordinances in which he is exhibited to us And therefore where there is no desire to meet with God in these Ordinances where Christ may be food to our Souls it is to be feared there is no Life Wicked men they may desire Ordinances sometimes but not to strengthen the Spiritual Life but out of carnal ends and reasons they are loth to be left out of the Worship that is in esteem in the place where they live as the Pharisees submitted to Johns Baptism though they hated the Lord Christ it was then in esteem therefore he calls them a Generation of Vipers Mat. 3.7 and partly because they trust in the work wrought there is somewhat to pacify Natural Conscience by the bare external performance of a duty and carnal men rest in the Sacraments or visible Ordinances It is Natural to us to be led by sensible things and the external action being easy they choak their Consciences with these things How usual is it in this sense to see many that tear the Bond yet prize the Seal that is to say they contemn the Bond of the Covenant and the duty of the Covenant yet dote upon the Lords Supper which is a Seal of it But a true Appetite desires these Ordinances that we may meet with God in them This is a sign of Life 4. Where there is Life there will be growth especially in Vegetables there Life is always growing and encreasing till they come to their full stature so do the Children of God grow in Grace Our Lord himself though he had the Spirit without measure yet he grew in Wisdom and favour with God Luke 2.40 not in shew but in reality he grew in Wisdom as he grew in Stature Though his Human Nature in his Infancy was taken into the Unity of his Divine Person yet the capacity of his Human Nature
Birth This is Life indeed then we begin to live in good earnest we may reckon from that day forward that we live The Seed of Eternal Life was laid as soon as Grace was infused into the Soul and you may take hold of Eternal Life 1 Tim. 6.20 before you enter into it Maintain this Life and it will end in Eternal Glory Thus I have dispatched my first Question namely what is this Life that Christ hath purchased for us A Spiritual Death that we might die to Sin and also a Spiritual Life that we might live unto God SERMON XXX 2 Cor. 5.15 But to him that died for them and rose again 2. WE come to speak of the respect that is between this life and Christs resurrection I Answer Christs Resurrection is 1. An Example and Pattern of it 2. A Pledge of it 3. A Cause of it 1. An example of it There is great likeness and correspondence between Christs rising from the grave and a Christians resurrection from the death of sin 1. Christ died before he rose and usually God killeth us before he maketh us alive First we find the word a killing letter before we find it a word of life This is Gods method Paul saith Rom. 7.9 The commandment came and sin revived and I died A man is broken in heart with an apprehension of sin and Gods eternal wrath before he is made alive by Christ Gal. 2.19 I through the Law am dead to the Law that I might live unto God He must be himself a dead man The Law must do the Law-work before the Gospel doth the Gospel-work So Rom. 8.2 But the Spirit of life in Christ Jesus hath made me free from the Law of sin and death He is under the Law of death and sin as it convinceth of sin and bindeth over to death 2. The same Spirit of holiness or power of God that quickened Christ quickeneth us 'T is said Rom. 6.4 That as Christ was raised from the dead by the Glory of the Father even so should we be raised to newness of Life That is by his Glorious Power 2 Cor. 13.4 For tho he was crucified through weakness yet he liveth by the Power of God What is there said to be done by the Power of God is said else where to be done by the Spirit of Sanctification 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 So are believers quickened by the same Spirit Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Jesus from the dead shall also quicken your Mortal Bodies by his Spirit that dwelleth in you Christ will quicken us by his grace as he did his own dead body The same quickening Spirit that is in Jesus Christ doth also quicken us 3. Again Christ being raised from the dead dyeth no more As the Apostle telleth you Rom. 6.9 Knowing that Christ being raised from the dead dyeth no more Death hath no more dominion over him His Resurrection instated him in an Eternal Life never more to come under the Power of Death again He might have been said to be alive after Death if he had performed but one single act of life or lived only for a while but he rose to an Immortal Endless Life a Life Co-eternal with the Father So is a Christian put into an unchangeable state sin hath no more dominion over him Should not shall not as the Apostle proveth there applying it to the Christian. When Christ telleth he is the Resurrection and the Life he asserts two things John 11.25 26. That he that believeth on him though he were dead yet shall he live and shall never die Tho formerly dead in sin he shall live the life of grace and when he liveth it once shall never die Spiritually and Eternally otherwise how shall we make good Christs Speech 4. Christ in that he liveth he liveth with God and liveth unto God Rom. 6.10 That is with God at his right hand And to God that is referring all things to his Glory for Phil. 2.10 11. all that Jesus Christ doth as Mediator is to the Glory of God the Father So a Christian liveth with God unto God With God not at his right hand now but yet in a state of Communion with him 1 John 1.3 And truly our fellowship is with the Father and his Son Jesus Christ. And he liveth to God as in the Text Not to our selves but to him that died for us and rose again That is no longer to our own lusts and desires nor for our own ease profit and honour but according to the will and for the service and honour of God as more fully hereafter Well then that new state into which Christ was inaugurated at his Resurrection is a pattern and example of our new spiritual life 2. How 't is a Pledge of it Christ was our Common Person and we make one Mystical Body with him and therefore his resurrection and life was not for his own person and single self alone but for all those that have interest in him As he died so he rose again in our name and in our stead as one that had satisfied the Justice of God and procured all manner of grace for us and as a Conquerour over all our Spiritual enemies And therefore he is called the first fruits from the dead 1 Cor. 15.20 As a little handful of the first fruits blessed the whole harvest and sanctified it unto God It blessed not the Darnel and the Cockle but blessed and sanctified the Corn. Christs quickening after death was a sure pledge that every one who in time belongeth to him shall in his time be quickened also first Christ and then they that are Christs every one in their own order We must not think that when Christ was raised that it was no more than if Lazarus or any other single person was raised No his resurrection was in our name therefore we are said to be raised with Christ Col. 3.1 And not only so but quickened together with Christ Col. 2.13 And Eph. 2.4 5. Though we were quickened a long time after Christs Resurrection yet then was the pledge of it 'T was agreed between God and Christ that his Resurrection should be in effect ours And in the moment of our regeneration the vertue of it should be communicated to us The right was before saith to all the elect but when faith is wrought the right is applied by vertue of the covenant of Redemption he rose in the name of all the redeemed and they are counted to rise in him and we are actually instated in this benefit when converted to God 3. 'T is a cause of it That Spirit of power by which Christ was raised out of the grave is the very efficient cause of our being raised and quickened or of our new birth for the vertue purchased by Christs death is
then applied to us by him who is now alive and liveth for evermore for that end and purpose Therefore 't is said 1 Pet. 1.3 That God hath begotten us to a lively hope by the resurrection of Christ. By vertue of that power which he now hath as risen from the dead And Eph. 1.19 20. And what is the exceeding greatness of his power to us ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead and set him at his own right hand in Heavenly places The same power worketh in believers which wrought in Christ when he raised him from the dead The same power which wrought in and towards Christs exaltation is ingaged for Believers to work grace and carry on the work of grace in them Christ risen and living in Heaven is the Fountain of life in all new creatures He is the great receptacle of grace and sendeth it out by his Spirit A vital influence to all such as belong to him And therefore our life is made dependant upon his John 14.19 Because I live ye shall live also The life of believers is derived from Christs life who is our quickening head communicating vertue to all his members There is a vertue in his life to quicken us so that we do not live so much as Christ liveth in us Gal. 2.20 I live yet not I but Christ liveth in me As the root in the branches and the head in the members USE 1. Information It teacheth us three things in point of use 1. The Suitableness between Christ and Believers Consider him as God or Mediator As God Christ hath life communicated to him by eternal Generation so by Regeneration we are made partakers of the Divine Nature As Mediator he subsists in his life as man by vertue of the personal union with the God-head So do we live by vertue of the mystical inhabitation or union with Christ by his Spirit for our spiritual life floweth from the gracious presence of God in us by his Spirit Christ as man had first a frail life subject to hunger cold and sufferings so have believers a Spiritual life consistent with many weaknesses and infirmities But now Christ liveth gloriously at the Fathers right hand so we shall one day bear the Image of the Heavenly and be one day freed from all weaknesses thus are we conformed unto Christ and partake of the same life he doth 2. It informeth us in what way this life is conveyed and continued to us By Vertue of Christs death and resurrection by the Spirit through faith his death is at the bottom of it for he died that we should live together with him 1 Thes. 5.10 Who died for us that whether we wake or sleep we should live together with him His resurrection is the pattern pledge and cause of it For Rom. 5.10 If we were reconciled by his death much more being reconciled shall we be saved by his life After he had rescued us from the power and danger of our sins by his rising from the dead he is in a greater capacity to send out that Spirit by which he was raised to raise us up to a new life Then the Spirit is the Immediate worker of it for Christ maketh his first entry and dwelleth in the hearts of believers by his Spirit for we are renewed and born again by the Spirit John 3.5 That which is born of Flesh is flesh and that which is born of the Spirit is Spirit Without which we are not capable of it The Spirit worketh Faith and then there is an habitation fit for Christ in the Soul Eph. 3.17 That he may dwell in your hearts by faith Then he liveth in us as the head in the members Col. 2.19 And the root in the branches John 15 1. 'T is by faith that the union is compleated John 1.12 To as many as received him to them gave he power to become the Sons of God And then a vertue and power floweth from this union to inable us to do those things which are spiritually good and acceptable to God which is nothing but that which we call life Without him we can do nothing John 15.5 With him and by him all things Phil. 4.13 I can do all things through Christ which strengthneth me Namely by the influence of his Spirit received by faith 3. It informeth us 'T is not enough to believe that Christ died for you unless also you permit Christ to live in you 'T is not enough for your faith 't is not enough for your love the Apostle mentions both and we must look after both As to have our old offences expiated so to live a new life in Christ Rom. 6.5 For if we have been planted together into the likeness of his death we shall be also in the likeness of his resurrection We are branches of that tree whereof Christ is the root We must have communion with Christ living as well as with Christ dying and not only freed from the damning power of sin but quickened to a new life Use 2. is exhortation to press you to several duties 1. To believe that there is such a life 'T is matter of faith for when Christ had said John 11.26 Whosoever liveth and believeth in me shall never die he presently addeth Beleivest thou this Few mind and regard it The general faith concerning life by Christ must go before the special application Besides 't is an hidden thing your life is hidden with Christ in God Col. 3.3 'T is not visible to sense And invisible things are only seen by faith 'T is hidden from sense and therefore it must be believed 'T is hidden from the carnal World as colours are from a blind man because they have no eyes to see it The natural man cannot see things that must be spiritually discerned 1 Cor. 2.14 Besides the Spiritual life is hidden under the natural Gal. 2.20 The life that I live in the flesh I live by the faith of the Son of God They live in the flesh but they do not live after the flesh 't is a life within a life the Spiritual life is nothing else but the natural life sublimated and over-ruled to higher and nobler ends spiritual men eat and drink and sleep and trade and marry give in Marriage as others do for they have not divested themselves of the interests and concernments of flesh and blood but all these things are governed by grace and are carried on to holy and eternal ends Besides 't is hidden because there is upon it the vail and covering of afflictions and outward meanness and a basement as it was said of some of whom the World was not worthy that they wandred about in sheep-skins and Goat-skins Heb. 11.37 38. Who would think so much worth should lye under such a base outside Their glory is darkened and obscured by their condition Besides too this life is often hidden by reproaches and censures
is different Others walk according to the course of this World or their own lusts Rom. 12.2 And be not conformed to this World but be ye transformed by the renewing of your minds Thirdly A new design and end Are taken off from carnal and earthly things to Spiritual and Heavenly things to seek after God and their own Salvation the renewed being called to the Hope of Eternal Life look after God and Heaven to serve please and Glorify God SERMON XXXIII 2 Cor. 5.18 And all things are of God who hath reconciled us to himself by Iesus Christ and hath given to us the ministry of reconciliation IN this verse the Doctrine of the new creature is further prosecuted with respect to the Apostles scope which is to assert his fidelity in the Ministry For here are three things laid down 1. The efficient cause of all is God 2. The meritorious cause is Jesus Christ. 3. The instrumental cause is the Word 1. The original Author of all Gospel grace And all things are of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things He doth not speak of universal creation but of the peculiar grace of Regeneration 'T is God that maketh all things new in the Church and formeth his people after his own Image 2. The meritorious cause how cometh God to be so kind to us We were his enemies The Apostle telleth us here as elsewhere he hath reconciled us to himself by Jesus Christ Rom. 5.10 When we were enemies we were reconciled by the death of his Son So that we have the new creature by vertue of our reconciliation with God as pacified in Christ towards the Elect when our case was desperate there was no other way to recover us 3. The Instrumental cause or means of application is the ministry of reconciliation which was given to the Apostles and other preachers of the Gospel God is the Author of Grace and Christ is the means to bring us and God together and the Ministers have an office power and commission to bring us and Christ together And so Paul had a double obligation to constancy and fidelity in his office his personal reconciliation which was common to him with other Christians and a ministerial delegation and trust to reconcile others to Christ. Two points will be discoursed in this verse 1. That God is the original Author of the new Creature and all things which belong thereunto 2. That he is the Author of the new Creature as reconciled to us by Christ. Let me insist upon the first point and prove to you that Renovation is the proper work of God and the sole effect of his Spirit That will appear 1. From the state of the person who is to be reconciled and renewed the object of this renovation is a sinner lying in a state of defection from God and under a loss of original Righteousness averse from God yea an enemy to him prone to all evil weak yea dead to all Spiritual good and how can such an one renew and convert himself to God 'T is true man hath some reason left and may have some confused notions and general apprehensions of things good evil pleasing and displeasing to God But the very apprehensions are maimed and imperfect and they often call good evil and evil good and put light for darkness and darkness for light Isa. 5.10 However to choose the one and leave the other that is not in their power They may have loose desires of Spiritual favours especially as apprehended under the quality of a natural good or as separate from the means Numbers 23.10 Oh that I may die the death of the Righteous They may long for the death of the Righteous though loth to live their life That excellency which they discover in Spiritual things is apprehended in a natural way John 6.36 And they said unto him Lord evermore give us this bread But these desires are neither truly Spiritual nor serious nor constant nor laborious So that to apprehend or seek after Spiritual things in a Spiritual manner is above their reach and power Neither if we consider what man is in his natural estate this work must needs come of God Man is blind in his mind perverse in his will rebellious in his affections what sound part is there in us left to mend the rest Will a nature that is carnal resist and overcome flesh No our Lord telleth you John 3.6 That which is born of flesh is flesh and his Apostle Rom. 8.5 They that are after the flesh do mind the things of the flesh Can a man by his own meer strength be brought to abhor what he dearly loveth And he that drinketh in iniquity like water Job 15.16 of his own accord be brought to loath sin and expel and drive it from him On the otherside will he be ever brought to love what he abhorreth Rom. 8 7. Because the carnal mind is emnity to God and is not subject to the Law neither indeed can be There is enmity in an unrenewed heart till grace remove it Can we that are worldly wholly led by sense look for all our happiness in an unseen World till we receive another Spirit The Scripture will tell you no 1 Cor. 2.14 But the natural man receiveth not the things of the Spirit And 2 Pet. 1.9 He that lacketh these things viz. saith and other graces is blind and cannot see afar off What man of his own accord will deny present things and lay up his hopes in Heaven Let that rare Phenix be once produced and then we may think of changing our opinion and lay aside the Doctrine of Supernatural grace Can a stony heart of its self become tender Ezek. 36.26 Or a dead heart quicken its self Eph. 2.5 Then there were no need of putting our selves to the pains and trouble of seeking all from above and waiting upon God with such seriousness and care 2. From the nature of this work 'T is called a new Creation in the 17th verse and Eph. 2.10 And elsewhere Now Creation is a work of omnipotency and proper to God There is a twofold Creation In the begining God made some things out of nothing and some things ex inhabili materia out of foregoing matter but such as was wholly unfit and indisposed for those things which were made of it As when God made Adam out of the dust of the ground and Eve out of the rib of man Now take the notion in the former and latter sense and you will see that God only can create If in the former sense something and nothing have an infinite distance and he only that caleth the things that are not as though they were can only raise the one out of the other he indeed can speak light out of darkness 2 Cor. 4 6. Life out of death something out of nothing 2 Pet. 1.3 By the divine power all things are given to us which are necessary to life and Godliness He challengeth this work as his own as
means to our perfect injoying pleasing and glorifying of God Acts 26.18 when we are made capable of the Blessed Inheritance 2. The manner how this priviledge is brought about and applyed to us by these steps 1. The first stone in this building was laid in Gods Eternal decree and purpose to reconcile sinners to himself by Christ not imputing their trespasses to them I cannot pass over this consideration because 't is of principal importance in this place God was in Christ reconciling the World to himself not imputing their trespasses to them Then he was thinking of a sufficient sacrifice ransom and satisfaction for all the World of sinners and that he would not deal with them according to the desert of their sin but in mercy and provided a sufficient remedy for the pardon of sin for all those who would or should accept of it in time The Covenant of grace is founded upon the Covenant of redemption Isa. 53.10 11. And the plot and design for our reconciliation pardon adoption was then laid according to the terms agreed upon between the Father and the Son what the redeemer should do for the satisfying of his wrath what sinners should do that they may have pardon in the method which God hath appointed and so God should be actually reconciled to us and sinners actually pardoned in time when we submit to the terms 2. The Second step towards this Blessed effect was when Christ was actually exhibited in the flesh and paid our ransom for us For then he came to take away sin 1 John 3.5 The Son of God was manifested to take away sin and in him was no sin So John 1.29 Behold the Lamb of God which taketh away the sins of the World And 't is said Heb. 1.3 When he had by himself purged our sins he sate down on the right hand of Majesty And Heb. 10.14 By one offering he hath perfected for ever them that are sanctified There needed no more to be done by way of merit and satisfaction and sacrifice We must carefully distinguish between impetration and application Christs acquiring and our applying As also between Gods purposing and our injoying pardon or actual interest in it God purposed it from all eternity but we are not actually reconciled and pardoned from all eternity no more than we were actually created sanctified and glorified from all eternity So Christ purchased it when he died and therefore the Apostle saith we were reconciled by the death of his Son Rom. 5.10 Then all was done on Christs part which was necessary to our reconciliation and pardon by vertue of the satisfaction made by Christ he was pleased to profess to us free and easie Conditions of mercy in the Gospel by which it might be actually applyed to us 3. The next step was when Christ rose from the dead for then we had a visible evidence of the sufficiency of the ransom sacrifice and satisfaction which he made for us Therefore 't is said Rom. 5.25 That he died for our offences and rose again for our justification As he dyed for our release and pardon and to make Expiation for our sins so he rose again to convince the unbelieving World by that supream act of his power that all was finished which was necessary to our pardon and reconciliation with God For Christs Resurrection was the acquittance of our Surety Rom. 8.34 yea rather that is risen again God hath received a sufficient ransom for sins and all that believe in him shall find the benefit and comfort of it 4. We are actually justified pardoned and reconciled when we repent and believe What ever thoughts and purposes of grace God in Christ may have towards us from all Eternity yet we are under the fruits of sin till we become penitent Believers For we must distinguish between Gods looking upon the Elect in the purposes of his grace and in the sentence of his Law In the purposes of his grace so he loved the Elect with the love of good will in the sentence of his law so we were under wrath Eph. 2.3 And John 3.18 Condemned already and wrath remaineth on us till believing and repenting That these are conditions which only make us capable of pardon is evident 1. Repentance Acts 5 31. Him hath God exalted with his right hand to be a Prince and a Saviour to give repentance and remission of sins Christ purchased pardon and absolution into his own hands as King and Judge or Head of the renewed state to be dispensed according to the Laws of his mediatorial Kingdom and so he giveth both these together So he grants pardon by his new Law by which he requireth and giveth repentance and remission of sin so he sent forth his Messengers into the World Luke 24.47 And that repentance and remission of sins should be preached in his name among all Nations Well then none but the penitent are capable 2. Faith Acts. 10.43 To him gave all the Prophets witness that through his name whosoever believeth on him shall receive remission of sins And Acts 13.38 39 Be it known unto you therefore men and brethren that through this man is preached unto you the forgiveness of sins And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses It belongeth to the power and office of our Lord Jesus to forgive sins And it must be forgiven according to the terms of his New Covenant or Law and that is when men obediently receive his Doctrine and by their Prayers offered in his name do in a broken hearted manner sue out their pardon and remission of their sins they are justified and accepted with God and freed from his wrath and punishment which attend sin in another World Well then none are actually and personally pardoned but penitent Believers This benefit is bestowed upon sinners but sinners repenting and believing a person abiding in his sins and persisting in his Rebellion cannot be made partaker of this priviledge repentance qualifieth the subject Faith immediately receiveth it as having a special aptitude that way That I may not nakedly assert this truth but explain it for your edification I shall suggest two things 1. As to the nature of these graces that the reference of repentance is towards God and faith doth especially respect the Mediator So I find them distinguished Acts 20.21 Repentance towards God and Faith in our Lord Jesus Christ. All Christianity is a coming to God by him Heb. 7 25. Repentance towards God noteth a willingness to return to the duty love and service which we owe to our Creator from whence we have faln by our folly and sin This must be for Christ died not to reconcile God to our sins or which is all one to pardon our sins while we remain in them but to bring us back again to the service love and injoyment of God Faith respects the Redeemer for by dependance upon his merit and the sufficiency of his
word used and 't is here taken in a legal and judicial sense not for a disposition of mind or heart but for a â—tate of acceptation or the ground of a plea before the Tribunal of God So also 't is taken Rom. 5 19. As by one mans disobedience many were made sinners so by the obedience of one many shall be made righteous That is deemed and accounted so accepted as such In short sanctification is not here intended but justification Now this Forinsecal or Court righteousness may be interpreted either with relation to the precept or sanction 1. With respect to the Precept of the Law so 't is said Rom. 2.13 For not the â—earers of the Law are just before God but the doers of the Law shall be justified A man that exactly fulfilleth the Law of works is righteous but so by the deeds of the Law no flesh shall be justified in his sight Rom. 3.20 Let me instance in this kind of Righteousness with respect to the Law of grace 1 John 3.7 He that doth righteousness is righteous That is evangelically whil'st he doth it sincerely though not perfectly The legal righteousness is opposite to reatusculpae to the fault if that could be we might say he that fulfilleth the Law is righteous that is he is not faulty 2. There is a righteousness with respect to the sanction and so with respect either to the commination or the promise With respect to the commination so legal righteousness is not dueness of punishment he is righteous who is freed from the obligation to punishment This righteousness is opposite to reatus poenae and so a man is said to be justified or made righteous when he is freed from the eternal punishment threatned by God And thus by the Righteousness of Christ we are justified from all things from which we could not be justified by the Law of Moses Acts 13.39 Or rather see that place Rom. 1.17 18. For therein is the Righteousness of God revealed from faith to faith as it is written the just shall live by faith For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness But before I go off in the commination two things are considerable sentence and Execution From the commination as it importeth a sentence or respects a sentence so we are justified or made Righteous when we are not liable to condemnation as Rom. 8.1 There is no condemnation c. And Rom. 5.18 As by the offence of one Judgment came upon all to condemnation so by the Righteousness of one the free gift came upon all men unto Justification of life But as the commination respects the execution so to be justified or made Righteous is not to be liable to punishment So 't is said Rom. 5.9 Being justified by his blood we shall be saved from wrath through him Now this exemption is sometimes founded on the innocency of the Person but that is not our case sometimes it cometh to pass through free pardon as when the Law is suspended or penalty remitted by meer bounty as Joseph forgave his Brethren or David Absolom but that is not our case neither sometimes by satisfaction made as Paul would pay Onesimus his debt or by free pardon and satisfaction both together which was certainly our case For we are justified freely by his grace through the Redemption of Jesus Christ Rom. 3.24 There is a free pardon and a full compensation made to Divine Justice to satisfy for the breaches of the Law And so we are made the Righteousness of God in him Freely and by Gods grace finding out the remedy and yet securing the authority of his Law and the honour of his Justice upon the account of Christs satisfaction or his being sin for us That is freed from the sentence and execution of the Law or the eternal wrath of God 2. The other part of the sanction is the promise And so our Judicial or Legal Righteousness is nothing else but our right to the reward gift or benefits founded not in any Merit of our own nor yet in the bare gift of another but in the Merit of another conjoyned with his free gift So by Christs being made sin for us we have not only freedom from the curse but title to Glory 1 Thess. 5.9 10. ver And our estate in Heaven is called Redemption Eph. 1.14 Vntil the Redemption of the purchased possession Christs people are purchased by his blood and are his possession and his Peculiar People And they shall at length come to their full and final deliverance which is there called Redemption as also Eph. 4.16 chiefly because 't is a fruit of Christs death and something that accreweth to us by vertue of his laying down his Soul as an offering for sin 2dly The abstract is used concerning our priviledges as well as concerning Christs sufferings He made sin we made Righteousness Not only accounted or accepted as Righteous but made Righteousness which is more emphatical and doth heighten our thoughts in the apprehension of the priviledge as Christs Being made sin doth in the greatness of his sufferings 3. Observe this is called the Righteousness of God Why 1. Because 't is the Righteousness of that person who is God Jer. 23.6 The Lord our Righteousness There is an essential Righteousness which Christ as God hath in common with the Father and the Spirit and is incommunicable either as to men or Angels no more then God can communicate to his creatures any other of his Essential Attributes Omnipotency and Eternity But the Righteousness of Christ God-man is conditionary and Surety Righteousness which he performed in our stead his doing and suffering in our stead this may be communicated to us and is the ground of our acceptance with God and may be called the Righteousness of God because the person that procured it is God 2dly It may be called the Righteousness of God Because the only wise God found it out and appointed it 'T was not the device of man but the result of his eternal Counsels Col. 1.19 20. So when the Apostle had proved that Jews and Gentiles were under a deep guilt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.19 Liable to the challenges of the Law and the process of his revenging Justice and therefore needed a Righteousness to render them acceptable to God The light of nature and the Law of Moses could give them no Remedy but rather rendred them more miserable discovering sin and affording them no help against it but left them under uncertainty bondage and horrours of conscience what should the faln creature do The Lord in his mercy found out a Righteousness Even the Righteousness of God which is by Faith of Jesus Christ unto all and upon all them that believe for there is no difference Rom. 3.21 22 c. 3. Because 't is accepted by God A Righteousness wherein God acquiesceth and which he accepteth for our Absolution Matth. 3.17 God