vertue knowledge to knowledge temperance to temperance patience to patience godlinesse c as the same Apostle directs 2 Pet. 1.5 6. That so you may come behind in no grace no gift as Paul saith of his Corinthians 1 Cor. 1.7 Then adding one degree of grace to another faith to faith The righteousnesse of God saith the Apostle is revealed from faith to faith Rom. 1.17 that is from one degree and measure of faith to another According as faith is revealed more and more so is the Righteousnesse of Justification more assured unto the soul Labour to get your faith which is the radicall grace the very heart of this new-man confirmed and strengthened daily not neglecting such means as God hath appointed for that end amongst which the Sacrament of the Lord's Supper whereof some of you have this day been made partakers is a chief and principall one Then seek after the like growth and increase in love in humility in patience so in all other graces These are the members of this new man let it be your care that as it is in true Augmentatation which is secundùm omnes partes a proportionable growth in every part every of these may grow and increase with the increase of God Thus do you perfect holinesse in the feare of God as the Apostle exhorts 2 Cor 7.1 Being thus changed into the Image of Christ from glory to glory as by the spirit of the Lord as you have it v. last of the 3d. chap. of that Epistle 5. In respect of heavenli-mindedness 5. And lastly Rise more and more in respect of Heavenlimindednesse Your hearts are like ponderous bodies still tending downwards towards the Earth And therefore let it bee your daily worke to raise and scrue them upwards by frequent Meditation and Contemplation of Heaven and Heavenly things and in particular of that heavenly Glory to which Christ is raised Beholding as in a glasse the glory of the Lord saith the Apostle in the place last named 2 Corin. 3. last which Grotius expounds of the Glory of Christ in his Kingdome of Glory This Behold as in a glasse that is saith hee seriously and attentively cosider and contemplate it With all labouring to raise your Affections thither If yee bee risen with Christ c. Set your Affections on things which are above and not on things on the earth Col. 3.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minde things above and let them have your Hearts your Affections As for the things of this world labour daily to sit more loose to them that so you may bee willing to part with them when ever God shall be pleased to call you hence Thus being Risen yet rise daily more and more Which that you may do still seeke after a further and more intimate Vnion and Communion with the Lord Jesus Christ Still seeking after a more intimate union and full communion with Jesus Christ by whose spirit it is that you are and must be raised That you may more and more participate of that vertue which is in him Paul had no small share in this vertue yet hee desireth that he might still have further experience of it That I may know him and the vertue of his Resurrection Philip. 3.10 Let the same be your desire and indeavour that you may daily feele this divine vertue put forth in you more and more raising you up more and more from the death of sin to the Life of grace here Then rest assured the same vertue shall at the last day raise you up from the death of nature to the Life of Glory Being here made conformable unto Christ in your first Resurrection you shall be also in the second which shall be to you a Resurrection of life And thus I have at the length through the good hand of God leading and conducting me passed thorough this excellent portion of Scripture wherein you have held forth unto you that great Gospel Mystery of the Christians Vnion and Communion with and conformity to Jesus Christ both in his death and Resurrection The sweetnesse of the subject hath drawn forth my meditations beyond the staple which I first intended them May but my labours herein prove acceptable and profitable unto you I have what I aimed at Which that they may be let us Pray FINIS
bring evill upon the house of Jeroboam for Jeroboam's sake Thus doth God often according to that his threatning visit the sin of the fathers upon the children viz. in the way of temporall Judgement Specially where he findeth them treading in their fathers steps as Canaan did in Chams and Jeroboams posterity in his So then wee cannot looke upon that passage in Ezekiel as a perpetuall and standing Law for all times and places but onely as calculated for that present Meridian as peculiar to those times and that people The Lord therin declaring to the people of the Jews what the course of his ordinary providence should thenceforth be in his proceedings with them So much may clearly be collected from the first verses of this chapter where the Lord expostulates with that people about a Proverb which was in use amongst them The fathers have eaten sowre grapes and the childrens teeth are set on edge ver 2. The meaning whereof was that Manasseh and others of their forefathers had sinned and they suffered for it So you have it explained Lam. 5.7 Our Fathers have sinned and are not and we have born their Iniquities Thus did they abuse the patience and indulgence of God in deferring his Judgements taking occasion from thence to charge him with some hard measure some unequall dealings towards themselves Hereupon the Lord tels them that he would take away that occasion from them So you have it ver 3. As I live saith the Lord ye shall not any more have occasion to use this Proverb in Israel How so why hereafter he intended to be more speedy in the execution of his Judgements he would bring them speedily upon the person that sins The soul that sinneth shall dy c. this is all that is intended in that place Which being so looked upon maketh nothing against the point in hand Notwithstanding that with a Non obstante God may and doth and that Justly charge the sin of one upon another in the way of temporall Punishment I and accept such a satisfaction made by one for another Thus in those forenamed instances That execution done upon Sauls sons it is accepted as a Temporall satisfaction for the sin of Saul so as thereupon the Lord was reconciled to the people and was intreated for the land as you have it 2 Sam. 21. ver 14. In like manner that execution which the destroying Angel had done upon those seventy thousand God accepted it as a temporal satisfaction for the sin of David wherby he had provoked him against that people 2 Sam. 24. last And even thus hath God required and accepted this Eternall satisfaction made by Christ in the behalf of his Elect people Which he hath done without any impeachment to his Truth his truth in his Threatnings Alleg. 2. But how can this stand with his truth in his Promises 2. In his promises Hath not God promised Remission of sins and Eternall life upon the condition of Repentance and new obedience without any further satisfaction So it there followeth in the next verse Ezek. 18.21.22 If the wicked will turne from all his sins that he hath committed and keep all my statutes c. He shall surely live he shall not dy All his transgressions that he hath committed they shall not be mentioned unto him in his righteousnesse that he hath done he shall live Many such promises we meet withall both in the Old Testament and New A. To this it is answered True the penitent sinner upon his Repentance evangelical obedience Answ The promises of Remission and salvation upon conditions of Repentance and new Obedience how understood and Perseverance he shall live and that Eternally But what are these the cause of his salvation Not so Conditions they are and so a causa sine quâ non as they call it Conditions without which they shall not be saved Except ye repent ye shall all likewise perish saith our Saaiour to those censorious Jewes Luke 13.3 And they are the way which leades to heaven Via Regni The way to the Kingdome a way which God hath layd out for his people to walke in Ephes 2.10 and they walking in it shall attain the end of their hope the salvation of their soules it will bring them to heaven I but not causa regnandi not the cause of their Reigning there No the proper procuring cause of salvation is onely the Obedience of Jesus Christ being apprehended and applyed by Faith To both which Repentance and new obedience are subordinate Marke it There are three things which besides the Grace of God which is the first moving cause concurr in bringing a sinner to salvation viz. Christ Faith Repentance Christ Faith Repentance subordinate the one presupposing the other The first of these Christ he is the meritorious cause of it The two others Faith and Repentance are as Conditions of the Covenant without which Christ and his merits shall be of no availe unto the sinner Repent and beleeve the Gospel Marke 1.15 Now these are subordinate the one to the other The first Christ being the proper and principall procuring cause The 2d Faith an Instrumentall cause The 3d Repentance a Concomitant of Faith a fruit and effect of it The one necessarily depending upon the other Repentance upon Faith and Faith upon Christ There is no true Faith without Repentance it being Faith that purifieth the heart Acts 15.9 And there is no true Faith without Christ hee being the proper object of true saving justifying faith as it justifieth and saveth Now according to that known and vulgar Maxime Subordinata non pugnant Things which are subordinate the one to the other they may well stand together The asserting of the one is not the denying of the other The taking in of the one is not the shutting out of the other whilst it is said that God pardoneth sins unto the sinner upon his Repentance it doth not exclude faith without which it is impossible to please God Heb. 11.6 But includes it presupposeth it And thus when we are said to be justified and saved by faith it doth not exclude but include Christ from whom faith draweth that Justifying and saving vertue Thus do these stand well together He that Repenteth and beleeveth shall be saved but not without Christ It is not his Repentance or Faith as they are workes that shall be imputed unto him unto Justification and salvation But the Obedience of Christ apprehended by faith and imitated in neer obedience Hereby it is that sinners are Reconciled Justified saved Q. But was this the way of Reconciliation under the old Testament The same way of reconciliation under the old Testament and the New Ans Surely yes Our Apostle in the verse after the Text telleth us that Christ gave himselfe a Ransome for us all that is not onely for Gentiles but for Jewes not onely for those who lived after his death but those who lived before All true beleevers As by the offence of one
this his imbracing Christ in the armes of his faith 1. Sustentation and Support Resemb 3. 1. Sustentation This benefit hath the Ivie from the Oake Though weak in it self not able to stand alone yet being joyned to the Oake now it stands sure bids defiance to all stormes and tempests As long as the Oak standeth that cannot fall The like benefit hath the christian from his Christ Though weak in himself not able to stand by himself not able to resist the least blast of Tentation yet being united unto Christ he is now supported in all estates borne up in all Conditions made able both to do and to suffer I am able to do all things saith this Apostle but how Through Christ that strengthneth mee Phil. 4 13. Here was Pauls strength not in himselfe but in Christ So much some conceive that Enigmaticall expression of his to import 2 Corinthians 12.10 When I am weak then am I strong When weak in himselfe then strong in Christ He it was that strengthned him The Lord stood by me and strengthned me so he tels Timothy 2 Tim. 4.17 And the like will he do to every soul that cleaveth to him and rests upon him Applic. Applic. Which speaks abundant consolation to all selfe-despairing souls Consolation to self-despairing souls which are made apprehensive of their own impotency their own inability to stand of themselves Let them know that being made one with Jesus Christ he is able to support them to make them stand As the Apostle saith of the weak brother Rom. 14.4 He shall be holden up or established for God is able to make him stand So say I of and to the weak Christian who despairing of his own strength relyeth wholly upon Jesus Christ he shall be holden up for Christ is able to make him stand Of all plants none weaker then the Ivie yet being joyned to the Oak none stand surer The Christian is weak in himselfe of himselfe subject every day to fall from the grace of God but being once united unto Christ Rom. 5.2 he standeth sure An Arminian Cavill refuted Object True may the Arminian say so long as that union continues he doth so But what if that be dissolved So long as the Ivie holdeth close to the Oak it is sure but what if it be separated severed from it Ans To this let the Apostle himselfe return the answer Rom. 8.38 39. I am perswaded that neither life nor death c. shall be able to separate us from the love of God in Jesus Christ our Lord. No separation of the Believer from Christ Death it selfe which maketh a separation betwixt the soule and the body yet cannot make a separation betwixt Christ and the believer If the Ivie may be plucked and parted from the Oake there I leave the Similitude Sure I am the believer cannot be separated from Christ and consequently not fall away finally or totally from the grace of God And therefore how weak so ever in our selves yet be we strong in the Lord. So the Apostle expresseth it Ephes 6.10 Finally my brethren be strong in the Lord and in the power of his might The Ivie is weak but the Oak is strong We are weak but Christ is strong El Gibbor the Mighty God Isai 9.7 Be we strong in the power of his might so shall his might be our might 2 Cor. 12.9 His power shall be made perfect in our weaknesse supporting sustaining strengthening us 2. And as supporting so nourishing 4. Resemb 2. Nutrition There is the fourth Resemblance The Ivie clasping about the Oak it receiveth nourishment from it which it sucketh and draweth from it after a secret and hidden manner And the like benefit doth Christ afford unto the believer The believer being united unto Christ he now liveth upon him as the Ivie upon the Oak The life which I now live in the flesh saith the Apostle I live by the faith of the Son of God Gal. 2.20 From him the believer by the power of his faith an attractive grace sucketh and draweth a spirituall vertue after an hidden manner Even as that poor woman in the Gospel by the touch of her finger or rather her faith drew from him a sanative vertue for the cure of her bodily infirmitie So doth the believer by the like touch of faith draw from him a nutritive vertue for the nourishing up of his soul unto eternall life Of which vertue all true believers are in their measure made partakers Being made one with Christ they live upon him His flesh is to them meat indeed and his blood is drink indeed John 6.55 He giveth unto them that water of life John 4.14 which whosoever drinketh shal never thirst any more viz. Siti totalis Indigentiae with a thrift of totall indigencie such a thirst as ariseth from a totall privation of God's grace thus is nourishment conveyed from Christ unto all true believers But of this I shall have occasion to insist more largely and fully when I come to handle the other similitude of Ingrafting where it will fall in more properly and naturally 5. Resemb 5. To this I might add in the fifth place that which followeth from the two former put together Living and dying with Christ viz. that which the Apostle himselfe here specifieth and instanceth in The Ivie being supported and nourished by the Oak now it liveth and dieth with it Thus the believer that is united unto Jesus Christ he partaketh with him both in his death and life In his death dying in him in regard of the merit of his death which redoundeth unto the believer no lesse then if he himselfe had died dying with him dying unto sin as he died for sin and that by a vertue issuing from his death In his life quickned and raised up by him and with him quickned from the death of sin raised from the grave of sin to a new spirituall and heavenly life the life of grace here and glory hereafter But both these I shall have occasion to deal with more fully in opening the Sequell of the Text to which place I shall refer them Thus you see the former of these Allegories in measure made out Come we to the later which my eye is principally upon as conceiving it here more properly intended by the Apostle Believers are planted together with Christ by way of Insition not only Complantati Similit 2. Believers planted with Christ by way of Insition but Implantati not only planted together with him but in him Even as the graft and the stock are planted together so is Christ and the believer they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Insititii as Erasmus renders it Grafted with him Grafted with him as the former Translation hath it A Metaphor which this Apostle seemeth to be much delighted in and taken with In that 11th Chap. to the Romans we may see him prosecuting it at large where speaking of the bringing in
Proclamation runs Isai 55.1 Ho every one that thirsteth come unto the waters and he that hath no money come Buy wine and milk without money or without price A gracious invitation wherein Christ proclaimeth a free-Mart to all those that feel themselves to stand in need of true grace and sound comfort and desire a supply thereof let them come unto him but come emptie-handed without money or monies worth bringing nothing of their own with them nothing but hungring and thirsting souls So shall they be supplyed with wine and milk all things needfull to their spirituall refreshment and nourishment 5. And thus coming to him now cast our selves upon him 5. Cast our selves upon him depend upon him So did Joseph's brethren at their last coming now they cast themselves upon Joseph depending upon him for provision for them and theirs The like do we not knowing where else to have our wants supplyed Master John 6.68 whither shall we go saith Peter thou hast the words of eternall life come we unto Jesus Christ and cast our selves upon him in a confident assurance of being nourished by him As David saith of temporall food Psal 37.3 Trust in the Lord c and verily thou shalt be fed So say I of spirituall Trust in the Lord rest upon Jesus Christ and verily thou shalt be fed So doth the graft upon the stock it resteth upon it and depends upon it for nourishment which by an attractive vertue being hungry as it were it sucks and draweth from it And the like do we from Jesus Christ coming unto him in the sense of our wants set faith awork which is an attractive grace thereby as it were sucking and drawing this nutritive vertue from him 6. Give glory and honour unto Jesus Christ 6. Which being in our measure made partakers of now give praise honour and glory to Jesus Christ offering unto him the best that we have So Jacob directeth his sons at their return into Egypt In as much as they had received such speciall and undeserved favour from the Governour of the Land to furnish them with corn without money he orders them to take the best fruits in the land in their vessels and carry down the man a present a little balm and a little honey c. Gen. 43.11 The like do we having tasted of this so undeserved a favour this speciall grace of Jesus Christ in the communication of his saving sanctifying Spirit unto us in any measure now present him with such as we have Praise Honour Glory Service Obedience Bringing forth fru t answerable Above all endeavouring to bring forth fruits answerable to what we have received This is the greatest honour that the graft can do to the stock to bring forth fruit in it answerable to that nourishment which it hath received from it And this is the greatest honour that we can do to Jesus Christ when we shew forth his vertues his praises as Saint Peter hath it 1 Pet. 2.9 And this do we not onely in word speaking well of the Name of Christ extolling and magnifying his power his vertue put forth in and upon us But also and chiefly in deed by expressing that power those vertues in the course of our lives and conversations bringing forth fruits in measure worthy of sutable to such a Stock But of this God willing more hereafter Here is the first of these subordinate benefits which accrew unto the believer from his communion with Jesus Christ being ingrafted into him he receiveth nourishment from him A second followes viz. Augmentation The Graft being put into the Stock and receiving nourishment from it 7. Resembl A second Benefit Augmentation now it groweth up in it And the like doth the Believer in the Lord Jesus Christ being ingrafted into him and receiving spirituall nourishment from him now he groweth up in him Ex iisdem nutrimur crescimus Nutrition and Augmentation are both from the same cause That which plants are nourished by that they grow by Christians receiving nourishment from Christ they grow and increase in him So it followeth in that fore-cited Text of the Apostle Col. 2.19 Where speaking of the mysticall Body of Christ the Church he saith that having nourishment ministred to it from the Head it increaseth with the increase ef God Thus doth the mysticall Body of Christ grow not only Extensively in regard of the daily addition of new members to it there being daily added to the Church such as shall be saved Acts 2.47 In which respect the Apostle saith that it groweth unto an holy Temple Ephes 2.21 But also Intensively in regard of the growth of every member This is true Augmentation when it is secundùm omnes partes when every member of the body every branch of the tree groweth and increaseth in the severall dimensions thereof And thus groweth the Body of Christ the Church Every member of it groweth increaseth with the Increase of God that is a spirituall Increase which is both from God and to God From God as the principall Efficient Cause of it Paul planteth Apollos watereth but God giveth the increase 1 Cor. 3.6 And it tends to God to his Glory as the ultimate end of it And besides for the kind of it it is a divine Increase not in the things of this world but in the things of God In all which respects it is called the Increase of God Whereof all living Branches are made partakers Christ himself And with this Increase do all the true members of this mysticall Body all the living Branches ingrafted into this Stock grow and increase Thus did Christ himselfe who in respect of his Manhood was a Branch grow and increase So it was fore-told that he should do Isai 53.2 He shall grow up before him as a tender plant Which is to be understood both of his Person and Kingdome Both which were of small beginnings but growing So did Christ in his Person according to his humane nature he grew and increased and that as in the outward so in the inward man as in stature so in Grace So you have it attested Luke 2.40 And the child grew and waxed strong in spirit filled with wisdome and the Grace of God was upon him and again ver last And Jesus increased in wisdom and stature and in favour with God and man Thus did he grow the Graces of the Divinity breaking forth and shewing themselves by little and little through the lanthorn of the Humanity according to the maturity of the faculties thereof Herein was Christ a Pattern and sampler to the Believer who being in Christ is in his measure made conformable to him growing up in him It is one of the properties which the Psalmist giveth of the righteous man Every righteous person Psal 92.12 He shal grow like a Cedar in Lebanon Cedars are growing trees every year putting forth a new set of shoots till they come to their full perfection And thus is it or
it Thus grow the members of the naturall body and thus grow the Branches of a tree they grow in height and they grow in thickness See that our growth be such that we grow in every grace Grow in knowledg It is Pauls prayer for his Colossians that being fruitful in every good work they might increase in knowledg Col. 1.10 Grow in grace and in the knowledg of our Lord and Saviour Jesus Christ 2 Pet 3.18 In knowledg And that not only Speculative which yet is requisite Leaving the principles of the doctrin of Christ let us go on to perfection Heb. 6.1 but experimental That I may know him and the vertue of his resurrection saith the Apostle Phi. 3.10 Grow in faith it is Pauls gratulation on the behalf of his Thessalonians that their faith did grow exceedingly 2 The. 1.9 This is the Apostles desire Lord increase our faith Lu. 17.5 And let it be the desire of every of us to grow in faith In the Assurance of faith We desire saith the Apostle that every one of you do give all diligence to the ful assurance of Hope unto the end Heb. 6.11 In the exercise of faith in learning to live by faith in all conditions The just shal live by faith Heb. 10.38 The life which I now live in the flesh saith Paul I live by the faith of the son of God Gal. 2.20 Grow in Love This is the grace which the Apostle desireth that his Thessalonians might specially grow in 1 Thes 4.10 we beseech you brethren that ye increase more and more viz. in brotherly love Grow in holines Perfecting holines in the fear of God 2 Cor. 7.1 Grow in heavenly mindedness Seek the things which are above Col. 3.1 So grows the plant and so should the christian grow upward heavenward Our conversation is in heaven Phi. 3.20 Grow in contentation I have learned in whatsoever state I am therwith to be content Phi. 4.11 Grow in a close conscionable walking with God We beseech you brethren exhort you by the Lord Jesus that as ye have received of us how ye ought to walk and to please God so ye would abound more and more Thes 4.1 And so in the rest Adding one Grace to another To faith vertue to vertue knowledg c. 2 Pet. 1.4 And one degree of Grace to another The righteousness of God is revealed from faith to faith Rom. 1.17 that is from one degree of Faith to another This is the glory of Christianity Growth the glory of Christianity and Honour of Christ Grow continually In this not like Grafts and the honor of Christ As it is the glory of the stock when the grafts grow and thrive in it Even so is it the glory of Christ when those that are in him do thus grow up in him Let it be the desire and indeavour of every of us that we may so do And that continually In this not like unto grafts which shoot forth much in the first two or three first years more then afterwards and when they are come to their height stand at a stay So fareth it too often with christians At their first conversion and calling they grow exceedingly but afterwards stand at a stay if not decline But thus it should not be Christians must have no consistency Though trees and men have their consistency yet so should not christians have They should ever be going on from strength to strength til they come to appear before God in Zion Ps 84.7 Ever growing in grace untill they come to a state of perfection in glory Q. But who is there that thus growes If none be truly ingrafted into Christ but those who thus grow who is there but hath cause to suspect his Condition Doubts about Growth cleared from the Metaphor Ans For answer The Metaphor we have in hand will suggest unto us somwhat which may give quiet to the soule in this case Grafts grow but first it is insensibly A man may see that they have grown but not see them growing And secondly They grow but not in winter And such is the Christians growth 1. Growth may be insensible yet true 1. Sometimes it may be an Insensible and yet a true Growth The Christian may grow though neither others nor himselfe perceive it That he is grown that he may know by comparing himselfe with himselfe his present with his former condition Though his present growth be insensible 2. Christians have their winters wherein it may be they do not grow But 2. Again Christians have their winters Their winter of Affliction their winter of Temptation their winter of spirituall Desertion Now in these winters they may seem in their own apprehension not to grow but rather to decline Nay in truth they may so do I but 1. This is a winter to them 1. This is a winter to them when God maketh them sensible of their estate A sad time wherein the soul goeth heavily not content with their condition but drooping under it Such is the winter to the Graft a nipping time And such are these winters to the Christian 2. They grow downwards 2. Though Christians in these times do not grow upwards yet downwards they may So doth the Graft in the winter it groweth into the Stock into which the sap is gone down And so groweth the Christian in the winter of affliction and spirituall desertion He now groweth downwards Groweth though in no other grace yet in Humility being brought hereby to think more meanly of himself And he groweth into the Stock groweth more into Christ in whom and with whom Col. 9.3 his life is for the present hid 3. And 3dly though he do not at present actually grow 3. They have a Principle of Germination yet he keepeth a principle of germination in him a disposition and inclination to grow which upon the return of the Spirit putteth forth it self Even as the Graft though in the winter it doth not grow yet it hath a germinating principle in it which upon the return of the Sun and the rising of the sap sheweth forth it selfe So is it with the Christian However upon the withdrawing of the wonted heat and influence of the Spirit of grace from the soul for a time he do not grow but rather decline yet there is a principle of grace in him a seed as Saint John calleth it 1 John 3.9 viz. that grace of the holy Spirit whereby he was regenerated which inclineth him to a spirituall germination and which upon the rising of the Sun of Righteousness upon the soul return of the Spirit will put forth it self as formerly In the mean time there is in the soul an inclination to such a growth and if it be it self a constant desire after it II. And by this Christians are to judg of themselves not by their present proficiency but by the reality and constancy of their affections and indeavours Thus God judgeth of them not
Christ's death The death of Christ being applied unto the soul by faith there issueth a vertue from him a mortifying vertue causing such a death unto sin in the believer Thus are they ingrafted in the likenesse of his death Q. but how then is this work attributed unto them How believers are said themselves to mortifie sin If it be wrought in them by a forreign power by a vertue flowing from Christ's death how then are they said to mortifie and crucifie sin Mortifie yee your members which are on the earth Col. 3.5 If ye mortifie the deeds of the flesh ye shall live Rom. 8.13 They which are Christ's have crucified the flesh Gal. 5.24 So that it seemeth there is some power in a man's self to effect this work Answ For answer hereunto They co-operate with grace received the Solution will be easie if we do but take notice who and what manner of persons they are of whom and to whom the Apostle there speaketh They were not meer carnall men men dead in sins but they were Christians such as he presumed to be already dead to sin as he saith of his Colossians Col. 3 3. such as were already made partakers of the grace and spirit of God now being such he speaketh of them and to them as men who through the assistance and inablement of the Spirit that grace received were inabled to do what he there speaketh of But so are not others Meer carnall men being destitute of the Spirit of Christ however they may out of morall Principles do somwhat to the restraining of sin yet to the mortifying of it they can do nothing No this is the work of that Spirit which worketh all the works of regenerate persons in them and for them Not that we are sufficient of our selves saith the Apostle to think any thing as of our selves but our sufficiency is of God 2 Cor. 3.5 Without mee or severed from mee yee can do nothing saith our Saviour to his Apostles John 15.5 nothing which belongeth to true Piety It is God that worketh in us both to will and to do of his good pleasure Phil. 2.13 Mortification is a supernaturall work the work of an almighty Power wherein men are but Instruments the Spirit of Christ the principall Agent If ye through the Spirit do mortifie the deeds of the flesh ye shall live Rom. 8.13 A twofold Mortification 1 Habitual 2 Actuall For further Resolution I might yet minde you of an usefull Distinction There is a two-fold Mortification the one Habituall the other Practical The former habituall and inward consisting in a change of the heart turning the bent and inclination of it from and against all sin Now this is the immediate and onely work of the Spirit of grace breathing and working where it will The later is practicall or outward or rather actual mortification viz. the exercise or putting forth of that inward grace the acting of that principle in resisting of Temptations in suppressing and subduing bringing under and keeping under inordinate lusts watching against sinfull and inordinate acts Now this is the work of a regenerate person himself co-operating working together with the Spirit of God as a Rational Instrument with the principal Agent acting out of that supernaturall principle of grace which he hath received so shewing forth the vertue of Christ even that vertue which is derived from the death of Christ So as still this Truth remaineth unshaken that Mortificatoin or this death unto sin is wrought in the Beleever by a vertue flowing from Christ and his Death as from the stock to the graft implanted in it And thus have I with as much brevity as might be passed thorow the Doctrinall part of these two Propositions That which remains is the Application wherein I will not be long Examine whether we be dead unto sin Applic. In the first place Every of us bring it home to our selves enquiring concerning this Conformity whether we be thus planted together with Christ in his death made thus conformable to him in his death or no Are we thus dead to sin or no It is a Question of high concernment Great are the things which depend upon this Qualification no less then life it self If we be dead with Christ wee shall also live with him so you have it in the 8th verse of this Chapt. This our dying to sin insures our resurrection to life eternall life For if we have been planted together in the likeness of his death we shal be also in the likness of his resurrection Every of us then enquire as concerning this Death whether we be made partakers of it whether we be thus dead unto sin or no Qu. But how shall we know it Answ Evidence of it A freedome from the service of it Here I shall not trouble you with many Evidences In the verse next but one after the Text ver 7. you shall meet with one which may serve in stead of many He that is dead saith the Apostle is freed from sin Rom. 6.7 Mark it He that is dead to sin is freed from sin How freed from it Why not onely in respect of guilt justified from it as the Margin in our Translation readeth it according to the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also in respect of service This it is which the Apostle there principally aims at as appeareth from the words foregoing where he tels us that our old man is crucified with Christ that the body of sin might be destroyed Ver. 6. that henceforth we should not serve sin For he that is dead is freed from sin viz. from the service of it He ceaseth from sin so S. Peter hath it 1 Pet. 4.1 He that hath suffered in the flesh hath ceased from sin that is he which is crucified with Christ dead with him for that is there meant by suffering in the flesh he hath ceased from sin How ceased from it What wholly from the committing of it Not so through infirmitie he falls into sin now and then aye but he doth not make a practice of it he doth not live in it as the verse following explains it He that is dead is freed from sin that he no longer should live the rest of his time in the flesh in this mortal life to the lusts of men Thus the mortified person ceaseth from sin though through the infirmity of the flesh he may fall into it yet he doth not live in it make a practice of it devote himself to the service of it so as to make it his businesse Now do we find such a cessation from sin in our selves Q. But may there not be a Cessation where there is no Mortification True cessation from sin is may there not be a cessation from sin where there is no mortification of sin A. Yes there may Let me therfore in a few words shew you what kind of cessation that must be which giveth evidence to the
How he being the Eternal Son of God drank the Cup of his Father's wrath and that for the sins of the World to the end that he might free and deliver sinners from sin not onely from the guilt but also from the power of it He died unto sin once as the Apostle speaketh in ver 10. of this Chapt for the expiating for the abolishing of sin And shall we live in that for which he died What were this but in as much as in us lyeth to make the death of Christ of none effect This Meditation being seriously wrought upon the heart wil be of speciall force to cause it to rise against sin What did sin cost the Lord of life so deer Was the nature of sin so heinous that nothing but the blood of the Son of God could expiate it Did sin cast him into such a bloody agony such a hell of sorrowes What was he made a curse for sin and shall we yet live in it Did he die for sin and shall not we die to it Suffer we this Mediation to sit upon our hearts untill it hath made an impression upon them 2. By way of Application 2. To Meditation joyn Application Generalities do not affect And therefore bring we this generall truth home to our selves by a particular Application Thus Christ died for the sins of the world and for my sins Who gave himselfe for our sins Gal. 1.4 that he might deliver us from this present evill world Who loved me and gave himselfe for me Gal. 2.20 Thus bring we home the death of Jesus Christ by faith Applying first the merit of it unto our selves By the eye of faith behold we all our sins fastned to the Crosse of Jesus Christ and our selves discharged from the guilt of them by that plenary satisfaction imputed unto us through faith Then hang upon the Crosse of Christ by faith sucking vertue from it as the Graft sucketh juice from the Stock wherein it is engrafted so suck we vertue from Christ and his death for the mortifying of sin by faith depending upon him for a continued influence of his grace and Spirit that so he may work that in us which he hath merited from us freeing us from the power as well as for the guilt of sin 3. By way of Imitation 3. To Application in the third place now add Imitation which now cometh in the right place We have seen how Christ died what kind of death his was His death was a true death a voluntary death a violent death a painfull death a lingring death Propound we this as a pattern for our Imitation writing after this Copie indeavouring to find the like death in our selves in respect of sin A true death a true separation of our souls from the body of sin A voluntary death that we may willingly die unto sin in obedience to the Will and Command of our heavenly Father A violent death that we mortifie sin whilest it might yet live A painfull death that we affect and afflict our own hearts with godly sorrow for those sins whereby we have offended so gracious a God A lingring death that we die daily every day indeavouring to weaken the body of sin more and more So dying we shall live live the life of Grace here and Glory hereafter So much the later part of the Text assures us to which I now come If we have been planted together in the likenesse of his death We shall be also in the likenesse of his Resurrection The second Part of the Text. Here have we the second Part of the Text and therein the Apostles Position or Inference deduced from and built upon his former Supposition If we have been c we shall be also c. The words explained Vide Bezam Gr. Annot. We shall be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall which the Vulgar Latine by a small mistake as may be supposed reading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renders Simul etiam Together also but more properly Erasmus and after him Beza Nimirùm etiam Even so so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall be in the likenesse of his Resurrection In the Originall the sentence is Elleipticall and imperfect the words running thus We shall be of his Resurrection Now what word or words shall be called in for the making up this defect and completing of the sense is a question Erasmus supplies it by Participes erimus Even so we shall be partakers of his Resurrection that is we shall be in the number of those to whom the Resurrection of Christ the benefit thereof doth appertain But as Beza notes upon it the Phrase in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of his Resurrection will hardly admit that sense Others more fitly make up the defect by calling in those words in the former part of the verse the Antecedent part of the Proposition which are to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in common viz. We shall be planted together in the likenesse If we be planted together in the likenesse of his death we shall be also planted together in the likenesse of his resurrection The like defective expression as Beza parallels it we meet with John 5.36 I have a Testimony saith our Saviour greater then of John So the Originall hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majus Johannis greater then of John viz. then that Testimony of John So here If we have been planted together in the likenesse of his death even so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall be also planted together in the likenesse of his Resurrection The words being thus rendred and opened they hold forth unto us two main Doctrinall Propositions answerable to those in the former part 1. Two Doctrinall Propositions That all true believers being made conformable to Christ in his death they shall be also in his Resurrection 2. This their conformity with Christ in his Resurrection is wrought in them by a vertue flowing from Christ and his Resurrection Thus is it betwixt the Graft and the Stock The Graft being dead with the Stock seeming so to be in the winter it reviveth with it in the Spring After the Winters death it partakes of the Springs Resurrection And this it obtains by a vertue issuing from the Stock transfusing sap and juice into it Even thus is it betwixt Christ and the believer The beleiever being dead with Christ here dead to sin as he died for sin he shall be raised with him Being conformed to him in his death he shall be also in his Resurrection And that by a vertue flowing from him and his Resurrection Both comprehended under this phrase of being engrafted in the likenesse of his Resurrection I shall insist upon them severally Begin with the former Believers being made conformable to Christ in his death Proposit 1. Believers conformable to Christ in his Resurrection they shall be also in his Resurrection Being engrafted in
in all unregenerate persons commanding evill actions as it were with authority putting the sinner upon them inclining and after a sort forcing him to the committing of sin Rom. 7.23 The law of sin which is in my members Now have we received a law contrary to this a law of holinesse having the clean contrary effects commanding with authority that which is holy and good putting us upon it carrying the soul with a strong impulsion towards it turning the bent of the heart that way so as that we can say with the Apostle that with or inward man we delight in the law of God Rom. 7.22 that with our mind we serve the law of God ver 25. If so surely this is no other but that law of the spirit of life in Christ Jesus as the same Apostle calleth it Rom. 8.2 The law of this quickning spirit communicated from Christ as from the Head unto his members quickning and raising them up unto this spirituall life Whereas otherwise are we still under the law of sin certainly we are also under the power of death So much the Apostle insinuates in the next words where he puts these together the law of sin and death He that is freed from the one is freed from the other But he that is under the power of the one under the power of sin is also under the power of the other under the power of death Thus have you a second evidence whereby we may all of us judge of our selves whether we be engrafted with Christ in the likenesse of his Resurrection viz. Have we received the Spirit of Christ a Spirit of Illumination Faith Sanctification Take a third Do we live the life of Christ Enquiry 3. Do we live the life of Christ This do all that are raised with Christ they are in their measure made conformable to him in his life In their lives expressing his vertues Ye are a chosen generation c. saith Saint Peter speaking to believers that ye should shew forth the vertues of him who hath called you out of darknesse into his marvellous light 1 Pet. 2.9 This do those who are raised with Christ they shew forth the vertues of Christ Shewing forth his vertues by way of imitation that is as some expound it and that not improperly they do in their lives and conversations expresse those graces and vertues which were so eminent and exemplary in him They not onely have them but they hold them forth They do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word properly signifieth praedicare to preach So clearly do they expresse the vertues of Christ as that their lives are as so many Sermons upon the life of Christ each a counterpane to that Originall This do all who are risen with Christ they propound Christ as a pattern for their imitation practising his vertues to the life Quest What vertues Imitable vertues in Christ Ans The imitable vertues in Christ were many I shall instance in some of the chief and those I shall but touch His Inoffensivenesse Meeknesse Patience Humility Obedience Love Mercy Contempt of the world Heavenly-mindednesse All these were eminent in the life of Christ and all these doth the true believer that is risen with Christ shew forth in his life and conversation 1. Inoffensivenesse 1. Walking inoffensively So did our blessed Saviour In his whole course he was inoffensive harmlesse He did no sin neither was their guile found in his mouth 1 Pet. 2.22 He was holy harmlesse undefiled Heb. 7.26 In which respect he is so often called by the name of that most innocent of creatures The Lamb of God John 1.29 c. And this vertue they which are risen with Christ do expresse being also innocent harmlesse Harmlesse as Doves Mat. 10.16 Inoffensive Herein do I exercise my selfe to have always a conscience void of offence towards God and towards men saith Paul Acts 24.16 True it is the world takes offence at them and so it did at Jesus Christ but their desire and care is not to give any just offence 2. Meeknesse 2. They imitate Christ in his Meeknesse a vertue eminent in him He cometh unto thee meek It is spoken of Sion's King Mat. 21.5 I beseech you by the meeknesse and gentlenesse of Christ saith Paul 2 Cor. 10.2 In this respect also he is compared to the Lamb He was led as a lamb to the slaughter c. Isai 58. And this vertue the true Christian in his measure expresseth He is one of the meek of the earth Zeph. 2.3 One that sheweth out of a good conversation his works with meeknesse of wisdom Jam. 3.13 One that endeavoureth to restrain and bridle the passions of his heart not casting the reins upon their necks suffering them in a customary way to break forth in an inordinate manner One that in the purpose of his heart layeth aside wrath anger malice 1 Pet. 2.1 One that is gentle and easie to be intreated ready to forgive and forget injuries all which were eminent in Jesus Christ 3. In Patience 3. Patience In this respect also was Christ a lamb a sheep His patience in sufferings was most exemplary He was led as a lamb to the slaughter and as a sheep that is dumb before the shearer so opened he not his mouth Isai 53. When he was reviled he reviled not again when he suffered he threatned not c. 1 Pet. 2.23 And herein the true Christian carries some resemblance of him He is one that in patience possesseth his soul Luke 21.19 Exercising this grace in all changes of conditions Tribulation in him worketh patience Rom. 5.3 Here is the patience of Saints Rev. 13.10 14.12 They are companions in the patience of Jesus Christ Revel 1.9 4. Humility 4. Humility A vertue also most eminent in Christ Learn of me for I am meek and lowly Mat. 11.29 However being in the form of God he thought it no robbery to be equall with God without any usurpation he might have challenged an equality with God his Father being co-essentiall and co-equall with him in respect of his divine nature yet he made himselfe of no reputation and took upon him the form of a Servant He humbled himselfe c. Phil. 2.6 7. And herein doth the true Christian resemble him being one of a contrite and humble spirit Isai 57.15 One that humbleth himselfe in the sight of God Jam. 4.16 Not doing what he doth through vain glory but in lowlinesse of mind preferring others before himselfe Phil. 2.3 This did Jesus Christ and this those which are risen with Christ at least desire to do 5. Obedience 5. Obedience Hereof was Christ the great Exemplar and Pattern He humbled himself and became obedient even to the death c. Phil. 2.7 He sought not his own will but the will of him that sent him John 5.30 6.38 the will of his Father This he did and this he suffered both out of a principle of voluntary obedience And
perfected till grace be swallowed up of glory The Christian's rising to newnesse of life is like the Suns rising upon the earth which is by degrees higher and higher till it cometh to the Zenith the mid-heavens The comparison is Solomon's Prov. 4.18 The path of the just is as the shining light which shineth more and more unto the perfect day Such is the path of the righteous in the work of Sanctification herein he maketh a progression going as the Travellers did to Sion from step to step from strength to strength Psal 84.7 This is a work not perfected at once The inward man is renewed day by day 2 Cor. 4.16 So much as I told you the Apostle here in the Text insinuates where speaking of this first Resurrection he speaketh of it not in the present or preterperfect but in the future tense not we are but we shall be planted together in the likenesse of his Resurrection Thus is it with Mortification in the best it is an imperfect work Nondum prorsus mortui sumus peccato saith Beza upon the Text We are not as yet wholly dead unto sin However the relicks and remainders thereof are not imputed to believers yet they are not altogether freed from the power of it And so is it with Vivification this first Resurrection They who have their part in it are not yet wholly risen Here the School distinction takes place Totus homo sed non totum hominis The whole man is risen but not the whole of the man In a regenerate person the whole man is renewed every part spirit soul and body but not wholly stil there are some relicks of the old man some remainders of corruption left in him still he doth haerere in luto his feet do still after a sort stick fast in the mire of corruption alluding whereunto as may be conceived our Saviour tels his Disciples John 13.10 that He who is washen needeth not save only to wash his feet A metaphor or similitude taken from a man washing himselfe in a river whose body is washen and clean onely his feet being in the mire still need washing Or as Grotius apprehends it from a man coming out of a Bath bare-foot his body is clean onely his feet are soiled with dust So is it with believers who are washen in the bloud of Christ they are freed from the guilt of sin and they are freed from the regning power and dominion of sin The whole man the person is washen but not the whole of the man stil there is some soile which cleaveth unto their feet some relicks of sinfull corruption remaining to be washen away They which are risen have yet need to rise more and more And this do you Are you risen yet rise rise daily As Paul saith of his dying 1 Cor. 15.31 He died daily So let it be with your rising from sin to righteousnesse Rise daily And that 1. In respect of the acts of sin 1. In respect of the Acts of sin You daily fall into sin and therefore rise daily from sin The just man falleth seven times a day and riseth up again saith the Wise-man Pro. 24.16 It is true as well of falling into the evill of sin as of misery Thus he falls seven times a day that is often Now daily falling rise again daily by the renewed acts of repentance renewing your sorrow for sin your resolution against it 2. In respect of carnall and sinfull security Secondly In respect of carnall and sinfull security wherewith the most sanctified souls are subject to be surprized and overtaken Even the five wise virgins slept as well as the foolish Mat. 25.5 From this sleep arise daily Awake thou that sleepest and stand up from the dead saith the Apostle speaking to believers as well as others Eph. 5.14 Though they do not sleep as others 1 Thes 5.6 yet they are subject to sleep as well as others though they do not sleep a dead sleep as Lazarus did of whom our Saviour saith I go to to awake him out of sleep John 11.32 Such is the sleep of unregenerate persons yet they may sleep a deep sleep such as Peter and James and John did in the Mount where their Master was transfigured Luke 9.32 and the rest of the Disciples in the Garden where their Master was apprehended of whom it is said they were heavy asleep Mat. 26.43 Though they do not sleep in a state of sin yet they may for a time sleep in some particular sin So did David who lay divers moneths in those foule sins of his And so did Peter for a while till the crowing of the cock awakened him In this respect then awake and arise daily shaking off this sinfull security stirring up your selves to an holy vigilancy and watchfulnesse over your hearts and lives 3. And thirdly thus arise also in respect of the power of sin 3. In respect of the power of sin Still there are and will be some relicks of habituall corruption left in the soul somewhat of the old Adam remaining to be put off That ye put off the old man saith the Apostle speaking to his believing Ephesians Ephes 4.22 In this the Believer's Resurrection is like unto Lazarus his who coming out of the grave brought his grave-clothes with him John 11.44 Thus is it in this first Resurrection though the person be brought out of the grave of sin yet he hath the grave-clothes still hanging about him some remainders of corruption which are yet to be put off Paul writing to his Colossians Col. 3. though for the main he looked upon them as such as had put off the old man as he saith ver 9. yet he presseth upon them a further degree of mortification But now put you off all these things anger wrath malice c. ver 8. Lo here what are the rags of the old man even all sinfull lusts inordinate affections And these are Christians to be daily putting off more and more This do you who are risen with Christ every day labour to get more and more strength against your corruptions a more full conquest over them that you may find your souls daily advancing to a further distance from the state of sin rising more and more out of this grave 4. In respect of newnesse of life 4. And thus arising from sin rise daily to newnesse of life indeavouring a further renovation of the new man That it may be renewed more and more as in knowledge Ye have put on the new man which is renewed in knowledge saith the Apostle Col. 3.10 so in holinesse and righteousnesse which are the other parts of this new man as the Apostle tels us Ephes 4.24 Have you begun to put on this new man put it on daily more and more by indeavouring to grow in grace and in the knowledge of your Lord and Saviour Jesus Christ as Saint Peter exhorts in the close of his second Epistle Adding one grace to another to faith vertue to