A Gleaning in Gods Harvest, Sermon 1

A Gleaning in Gods Harvest · Sermon 1

p. 1THE GATE TO HAPPINESSE.

ROM. 6.8.

Now if we be dead with Chriſt, we beleeve that we ſhall alſo live with him.

Scope of the words.THe aime and ſcope of the Apoſtle in this place, is by the occaſion of an objection propoſed verſe 1. to ſhew the neceſſary coherence of ſanctification with juſtification. The objection is this, If where ſinne bath p. 2abounded, grace doth much more abound, (which the Apoſtle S. Paul affirmes in the former Chapter, treating of free juſtification by grace) then ſaith the carnaliſt, let us continue in ſinne that grace may abound: this is the objection.

To this the Apoſtle anſwers two wayes.

Firſt, by way of deteſtation.

Secondly, by way of confutation.

By way of deteſtation in the beginning of the ſecond verſe, God forbid: farre be it from ſuch gracious premiſes, to make ſo dangerous and peſtilent an inference, What, ſaith he, ſhall we continue in ſinne that grace way abound? God forbid.

Secondly, by way of confutation, and that by a double argument, anſwerable to the two parts of Sanctification; Mortification, and Vivification, both of them pregnant, and full of ſinewes to enforce, and preſſe the cauſe and concluſion in hand.

The firſt argument is thus, ſuch as are dead to ſinne with Chriſt, they cannot wilfully and wilingly live and continue in ſinne, but ſuch as are juſtified from their ſinnes by Chriſt, they are dead to ſinne with Chriſt; therefore ſuch as are juſtified by Chriſt they cannot live, and continue in ſinne. The Minor propoſition the Apoſtle proves. Firſt by the efficacie of baptiſme verſ. 4. and 5. p. 3and by conformities Chriſt, in his crucifying and ſufferings verſe 6.

The ſecond argument (as a conſequent, and dependent upon the former) is thus: Thoſe that are quickned by Chriſt to a new life of grace, they cannot willingly and wilfully continue in ſinne: but thoſe that are juſtified by Chriſt, are quickned to a new life of grace, they cannot therefore willingly and wilfully continue in ſinne. The Minor propoſition the Apoſtle proves thus, thoſe that are dead with Chriſt are quickned to a new life of grace: Such as are juſtified by Chriſt are dead with Chriſt, therefore they are quickned to a new life with Chriſt, and therefore they cannot continue in ſinne. The Major propoſition is in the words of the Text, Now if wee be dead with Chriſt wee beleeve that we ſhall alſo live with him. You ſee the Logicke and argumentation of the Apoſtle, which words being a propoſition, and argument hupotheticall, obſerve in them two parts.

Firſt, an Antecedent, according to the law of ſuch propoſitions.

And then, a Conſequent; Or more properky, one thing ſuppoſed, and another thing inferred.

Firſt the thing ſuppoſed in the former part of the verſe, that wee are dead with Chriſt.

p. 4The other inferred in the latter part, wee beleeve that we ſhall alſo live with him.

More particularly, you may pleaſe to obſerve theſe foure parts.

Firſt the method and order of the parts: firſt we muſt be dead with Chriſt before we can live with him, If wee be dead with Chriſt wee beleeve that wee ſhall alſo live with him. Wee muſt firſt die with Chriſt before wee can live with him.

Secondly, the inſeparable connexion and conjunction and union of theſe two: though the one goe before, yet the other followes inſeparably, and unavoydably, as Iacob tooke Eſau by the heele: In the latter part. Now if we be dead with Chriſt, we beleeve that we ſhall alſo live with him, there is the conjunction of theſe two.

Thirdly the aſſurance of this connexion or conjunction, If we be dead with Chriſt, wee beleeve we ſhall live with him.

Fourthly and laſtly, the cauſe and ground, as of the two former, ſo of the latter, both of our death with Chriſt, and of our life with Chriſt, it is Chriſt, Chriſt is the cauſe of both, If we be dead with Chriſt, that is, (as Aquinas rightly interprets the place) through or by the vertue of Chriſt, Wee beleeve that wee ſhall alſo live with him, or bee raiſed to the life or grace by the ſame vertue. Thus you have the parts: If wee be dead, with p. 5Chriſt, wee beleeve that we ſhall alſo live with him.

Firſt of the order and method of the parts, which is the firſt part or propoſition.

Wee muſt firſt die with Chriſt before we can live with him.

To be dead with Chriſt what.To be dead with Chriſt, is in imitation or conformitie with Chriſt to be dead to ſinne, as Chriſt dyed for ſinne. So we are ſayd to dye with Chriſt, when we dye to ſinne. Now we are ſayd to be dead to ſinne when ſinne is dead in us: when the command and dominion of ſinne is broken downe, when the power and force of it is enfeebled: when we doe what we can that ſinne may not have any vigour, or power, or command, no nor quiet being in us, then ſinne is ſayd to be properly dead in us.

Now we muſt not conceive that as long as we live, ſinne will utterly and totally dye. The reaſon is this, (it is a compariſon of S^t. Baſil, ſaith hee) it is with ſinne,S. Baſil. and with the corruption of nature as it is with the Ivie, and the wall,Simile. when the Ivie is faſtned and incor porated into the wall, a man may cut the boughes and branches, but hee can never roote it out except hee pull downe the wall. As Ivie is to the wall, ſo is ſin and corruption to our nature, it is ſo ſcrued and got into p. 6our nature, that ſo long as we live, ſo long as this houſe of clay ſtands wee cannot utterly roote it out; wee may mortifie and kill it in ſome meaſure, but when this houſe of clay ſhall be demoliſhed and diſſolved, then ſinne ſhall be utterly extinguiſhed; I ſay then, we muſt not conceive ſinne to be ſo dead, as that it hath utterly no life in it, but it is ſayd to be dead in a double reſpect:

Firſt it is dead Civilly.

Secondly it is dead Naturally.

It is a rule among Civillians, he that it a ſervant is halfe a dead man. The reaſon is, becauſe hee is no longer at his owne command; but what he is, he is that he is, as hee is inſpired, and animated by the command of his maſter. So ſinne is ſaid to bee dead becauſe it is made a ſervant, it is forced to undergoe the yoake, to be ſubject to the Spirit of grace: therefore it is ſayd to bee dead civilly.

Secondly, it is ſayd to bee dead naturally too; the reaſon is this, becauſe howſoever there bee ſome life left in it, yet it hath its deaths wound, & that wil cauſe it to die at the laſt : In the meane while it is in the wane, and languiſheth away; ſo that as a man that hath received a mortall wound, he is a dead man, the reaſon is, becauſe that wound will bring p. 7death at the laſt: So we may ſay though ſinne have ſome life in it, yet it is dead naturally too; the reaſon is this, becauſe by the death of Chriſt, it hath received its deaths blow, that it will never recover, and ſo at the laſt it will altogether die.

As ſinne is thus ſayd to bee dead in us, ſo we are ſayd to be dead to ſinne in a threefold reſpect.

You know death is nothing but the ſeparation of the ſoule from the body, the ſeparation of that that is the principle of life. Now looke what the ſoule is to the body, the ſame is ſinne, in a ſort, in a naturall unregenerate man, hee lives not ſo much by his ſoule as by his ſinne; his ſinne is the life of his life, it is that that enacts, and enlivens, and animates him: therefore it is called the body of ſinne, why? becauſe ſinne is in an unregenerate mans body as the ſoule is in the body, it gives life to it. A naturall man eſteemes ſinne as his ſoule and life; ſo the members of his body are called the members of ſinne; the reaſon is, becauſe looke as in nature the members exerciſe their functions by the influence and vertue of the ſoule; ſo an unregenerate man in the corrupt eſtate of depraved nature, ſuch a man, his members worke as they are inabled and commanded by ſinne that dwells in him.

Secondly, we are ſayd to be dead to ſinne, p. 8in reſpect of thoſe antecedent convulsions and pangs that goe before death. Ordinarily there is no death without pangs and convulſions. Now as it is in naturall death, ſo it is in this, there is no part of crucifying and mortifying of ſinne, without paine and dolour, therefore it is juſtly called death, the mortifying of ſinne; wee are ſaid to be dead to ſinne, when we mortifie ſinne, becauſe it is with ſo much paine, with convulſions and anguiſh: So ſaith Peter Martyr. The parting of a naturall man, the foregoing of his ſin, it is not without much torment and anguiſh: ſo in that reſpect it is ſaid to be a death, in regard of thoſe convulſions and pangs that uſually are the forerunners and harbingers of death.

Thirdly, wee are dead to ſinne in another reſpect, for as a dead ſervant is no longer at the command of his Maſter, let him command what hee will hee heares him not, hee doth nothing. So it is with a man that is dead to ſin, let ſin command what it will, he heares not, hee liſtens not to the ſuggeſtions, he practiſeth not the commands of ſinne, he is as a dead man to ſinne. As a dead man performes not the offices of the living, a dead ſervant doth not obey the commands of his maſter, ſo it is with a man that is dead to ſinne. Let this be ſufficient to be ſpoken for the meaning of that phraſe, If we be dead p. 9to ſinne, that is, as Chriſt dyed for ſinne.

Secondly, ſaith the Apoſtle, If wee be dead with Chriſt, we beleeve that we ſhall alſo live with him.

There is a twofold life

Naturall

Spirituall.

The naturall life is not here meant, but the ſpirituall life, that is, principally the life of grace and conſequently the life of glory. The reaſon is this, becauſe the life of grace, & glory be not two lives, but one and the ſelfe ſame life, they differ onelyonly in degrees. Looke as the life of the child in the wombe, is the ſame life that the child enjoyes, when it comes to bee borne and brought to light in the world; ſo the life of a Chriſtian in this world it is in a manner the ſame that he lives in heaven, onelyonly I ſay it differs in degrees; For looke, as grace is nothing but glory begun, ſo glory is nothing but grace conſummate.

But if he meane the life of grace,Queſt. why doth the Apoſtle ſay ſhall live? If we be borne with Chriſt we ſhall live with him.

I anſwer briefly for two reaſons.Anſw.

Firſt,1. to denote the time when wee ſhall enjoy this life perfectly, that ſhall be hereafter. When this naturall life ſhall have an end, then wee ſhall enjoy that ſpirituall life p. 10perfectly; therefore the Apoſtle reflects on that life reſpectively to that time, and ſaith wee ſhall live the life of grace, becauſe then wee ſhall enjoy this life perfectly, whereas here we have it but in ſome meaſure, and degree with interruption.

Secondly, it is ſayd in the future, we ſhall live, to affirme the perpetuity of this life; this life is not like the life of nature, a fading and periſhing life of its owne nature. It is the obſervation of Tolet the Ieſuite upon the place, ſaith hee, though the Apoſtle meane the life of grace, as we ſee by the 11. Verſe, yet hee uſeth the future tenſe, to ſhew that this life is a perpetuall life, and ſuch a life as hath no date nor period. I ſay it is in the future tenſe, to ſignifie that the life of grace once begunne, it never hath date.

Well, the words being cleared, I come to ſpeake of the firſt thing propoſed; the order and method of the Apoſtle in theſe words; If we be dead with Chriſt, wee beleeve that wee ſhall alſo live with him.

Wee muſt firſt die with Chriſt if wee will live with him.

For looke as it was with Chriſt,Propoſ. 1. We muſt firſt die with Chriſt if we will live with him. ſo it ſhall bee with every member of Chriſt; Chriſt firſt dyed before hee was raiſed to life; hee p. 11was firſt brought low, and humbled before he was exalted, before he had his glory. As it was with Chriſt, ſo it muſt bee with every member of Chriſt, hee muſt firſt die before he can live, he muſt firſt have his Good Friday before hee have his Eaſter day, hee muſt firſt die to ſinne, before he can live to God.

It is otherwiſe in the life of nature then it is in the life of grace, there a man muſt live before he die, but here hee muſt die before he can live.Ephe. 4.22.24.Eph 4:22Eph 4:24 So ſaith S. Paul Epheſ. 4.22.24. Put off concerning your converſation, the old man which is corrupt according to the deceiveable luſts, look in Ver. 24. ſaith he put on the new man, which after God is created in holineſſe and righteouſneſſe. Then the Apoſtle here compares the life of grace to a new garment: before wee can put on the white and pure Stole of Chriſts righteouſnsſſe, we muſt firſt put off the filthy ragges of our owne corruption, put off concerning your converſation, the old man which is corrupt, according to the deceivable luſts. Eph. 5.8.Eph 5:8So in Epheſ 5 8. The life of grace is compared …o light, the life of ſinne is compared to darkeneſſe, you know before the Medium be enlightned, the darkneſſe muſt be diſpelled : Firſt the darkeneſſe muſt be diſpelled before it can be lightned. So this new life, it is ſayd to be a new Image; it is a new Image indeede, but i… is ſuch an Image as we are not capable of, till p. 12firſt wee be made pure Tables; the former Image of Sathan and the Characters of ſinne be defaced, till then wee are not capable of the Image of God, and the faire impreſſions of Grace. It is called an ingrafting, or inocculating: now wee cannot bee grafted into Chriſt, till we be cut off from the old ſtocke; I ſay generally, as wee muſt die to nature, before we can live to glory, ſo wee muſt die to ſinne, before wee can live to God.

Looke what the Angell commanded Ioſhua Ioſh. 5.8 .to put off his ſhooes before he came to converſe with God. If you pleaſe to take the alluſion of Philo which is this, (and it is pertinent to our purpoſe) put off thy ſhooes before thou come to God, that is, put off dead workes, becauſe ſhooes are made of the skins of dead beaſts. I ſay, before wee can live with Chriſt, wee muſt die with Chriſt, we muſt die to ſinne before wee can live the life of grace. The reaſon is plaine.

Reaſ 1 Firſt,From …he contrarietie betweene ſin and grace. becauſe of the contrarietie and oppoſition betweene the life of grace, and a life in ſinne. A man may live many lives if one bee ſubordinate to another, as a man lives a vegetative, a ſenſative, and a reaſonable life, becauſe theſe are ſubordinate one to another; but to live in ſinne and to God a man cannot, becauſe theſe lives are contrary, they come from contrary principles, they cannot conſiſt p. 13in the ſame ſubject. It is an ordinary ſaying, The Bed and and the Throne admit not of partners. It is true as Chriſt ſaith, No man can ſerve two maſters; It is true, when they command contrary things: Now ſinne and grace command contrary things, therefore no man can ſerve them both, eyther he will cleave to the one and deny the other, or forſake the one and cleave to the other. No man can ſerve ſinne and Chriſt becauſe they are contrary maſters. No man can ſerve two maſters when they command contrary things, that is the firſt reaſon: Wee muſt firſt die to ſinne, before wee can live the life of grace, becauſe they are oppoſites that will not admit of one another in the ſame ſubject.

Reaſ. 2 Secondly,Elſe the ſpirit wells not in us. till we be dead to ſinne we cannot live the life of grace, becauſe we cannot till then admit of the principles of the life of grace; where ſinne raignes and dominiers the Spirit of grace dwells not, and where that is not there is no life of grace: Therefore wee muſt firſt die to ſinne, before wee can live the life of grace; becauſe before wee be dead to ſinne, the Spirit of grace that quickens and revives us, doth not dwell in us.

Reaſ. 3 Thirdly,Becauſe it is hard to be a Chriſtian if it were not needefull firſt to die to ſinne before wee live the life of grace, wherein conſiſted the hard taske of a Chriſtian? How eaſie were it for a man to bee p. 14a Chriſtian, if a man might bee a Chriſtian, and live after the luſts of his owne heart? if he might take libertie to doe what his corruptions prompt, and ſuggeſt, if a man that were ignorant might bee ignorant ſtill, and yet be a Chriſtian, if hee that is a ſwearer might ſweare ſtill, and hee that is proud bee proud ſtill, and he that is prophane might be ſo ſtill, what great matter were it to bee a Chriſtian? how eaſie were it to perſwade Agrippa, not to be almoſt, but to be altogether a Chriſtian? Therefore wee muſt firſt die to ſinne, before we can live to grace, before we can be true Chriſtians: the reaſon is becauſe the taske of a Chriſtian is a hard taske, ſuch a taske as a man cannot performe without denying of himſelfe, without crucifying and mortifying of his luſts. This ſhall ſuffice to have ſpoken for the confirmation of that point, by occaſion of the method of the Apoſtle, If we be dead with Chriſt we ſhall alſo live with him. That wee muſt firſt be dead. As Chriſt died for ſinne, ſo wee muſt die to ſinne before wee can live the life of grace. Now I come to make uſe and application of it.

Vſe 1 Which if it be ſo how juſtly doth the cenſure of Chriſt,Reproofes of men dead in ſinne. Revel. 3.1. fall upon many Chriſtians? that of the Angell of the Church of Sardis, that they have a name to l…ve, but are dead, Reaſ. 3 why dead? dead becauſe they are p. 15not dead, dead to grace becauſe they are not dead to ſinne: many men though they ſeeme to be lively and active, are no better then walking, breathing Carkaſſes. The reaſon is this: becauſe till a man be dead to ſinne, hee cannot live the life of grace; wee muſt firſt die to ſinne with Chriſt, before wee can live the life of grace with Chriſt.Gal. 5.Gal 5 In Gallat. 5. Thoſe that are Chriſts have crucified the fleſh with the affections and luſts: Why then on the contrary, ſuch as have not crucified the luſts and affections of the fleſh, they are not Chriſts. Whereſoever any ſinne reignes, in whomſoever any luſt dominiers, what luſt ſoever it be, that man is a dead man, there is no true life of grace in him. The reaſon the Apoſtle gives in theſe words; becauſe wee muſt bee firſt dead to ſinne, before wee can live the life of grace; firſt our luſts muſt bee mortified and crucified in us, before wee can live with Chriſt the life of grace, wee muſt firſt paſſe this red Sea, that is, to die with Chriſt before we can enter into the Land of Canaan, …o this life with Chriſt. But that I may make it more uſefull to you, let me ſhew you theſe foure things.

Firſt let mee diſcover to you ſome falſe deaths, for as there is a falſe and counterfeit life of grace, ſo there are falſe and counterfeit deaths to ſinne.

Secondly, let me ſhew you ſome characters p. 16whereby a man may know a true death to ſinne, whereby hee may judge and examine himſelfe, and know whether hee be dead to ſinne or no.

In the third place I will ſhew you the meanes whereby (if a man bee not dead) a man may get this death, whereby hee may come to mortifie and crucifie the luſts and affections of the fleſh; and if hee bee dead, whereby hee may proceede on in the worke of mortification, becauſe mortification is not one individuall act, but hath a latitude, and admits of degrees.

Fourthly, I will ſhew you arguments to perſwade you to this death to ſinne with Chriſt, eſpecially ſuch as are immergent, ariſing from the words of the Text; Of all which briefly.

Firſt then of falſe deaths, that ſeeme to be true in ſhew, but are counterfeit deaths.

There is a threefold death to ſinne.

A

Morall

Popiſh

Chriſtian

death to ſinne.

The morall death to ſinne is diſtinguiſhed from the true death to ſinne, eſpecially in foure things.

Firſt, the maine difference is in the Eſſence of it; the truth is, a morall death is indeede no death, hee that is morally dead to p. 17sinne, is not indeede dead to ſinne: for ſuch a mortification takes away, not the life of ſinne, but the harſhneſſe, and rudeneſſe of ſinne, it takes it and reſtraines it, it makes ſin more tractable and ſmooth, and ſubtill, but it takes not away the life of ſinne; that is the firſt.

Secondly, it differs in the efficient cauſe, the efficient cauſe of a Chriſtians mortification is the Spirit of God, Rom, 8.13.Rom. 8.13.Rom 8:13 If yee mortifie the deeds of the fleſh through the Spirit: but the cauſe efficient of morall mortification, it is from the temper of the body, or good education, or the like. Conſider therefore if it proceede from the Spirit, from the generall, common operation of the Spirit, or from the ſpeciall ſaving and ſanctifying vertue of Gods Spirit.

Thridly, morall mortification differs from that which is true, in reſpect of the Latitude: he that is morally mortified, he is mortified onelyonly in reſpect of outward groſſe ſinnes, in reſpect of ſuch things as are more notorious, ſuch as run in the eyes of men, ſuch as cauſe diſgrace, and diſhonour, and obloquie: but ſecret ſpirituall ſinnes are unmortified, nay, (it is the obſervation of Saint Auſtin, that) a morall man, though he ſeeme to the eye to be never ſo much mortified (as indeede if a man looke on their formal auſterity, to looke on Gato or ſuch a one, a man would judge p. 18them mortified) yet commonly they feede one luſt, and for the ſake of that they curbe the reſt. So Saint Auſtin upon the Romans obſerves, the luſt of covetouſneſſe, of injuſtice, of intemperance, &c. they curbe them being over borne with the luſt of ambition; ſaith he, they keepe down all other luſts that they may give more ſcope to this one luſt, in his fift booke de Civit, dei Chap. 12. But a true Chriſtians mortification is univerſall, hee doth not kill ſome ſinnes, as Saul killed the ſmall Cattell, and left Agag, and the great ones, but he mortifies and crucifies all ſinne, true mortification will not ſuffer a man to allow himſelfe in the practice of any one ſinne.

Fourthly, morall mortification differs from Chriſtian in reſpect of the iſſue; hee that is truly mortified, in ſuch a one ſinne hath received its deaths wound in him, it never comes fully to be healed and recovered it ſelfe againe. Indeede if hee be negligent in the exerciſe of mortification it may get ſtrength upon us; as the Canaanites being neglected of the Ifraelites grew ſtronger, but they never obtayned that abſolute command, and dominion in Canaan as before: but for a morrall man, becauſe ſin is not truly mortified in him, therefore when thoſe reſtraints and retentives are taken away that kept in ſinne, it rages and dominiers as p. 19much as it did before in him, or as it doth in another man. Let this ſuffice to be ſpoken of the difference of morall mortification from that of a true Chriſtian.

Secondly, Popiſh mortification differs from true mortification, in all the degrees and cauſes.

It differs from Chriſtian mortification.

In the

efficient

materiall

formall

finall

cauſe.

Firſt Popiſh mortification differs from Chriſtian in reſpect of the object matter; the principall object in Popiſh mortification, is not ſo much perhaps ſinne in the members, but the members themſelves, they laſh and teare them with ſcourges and whips, their ayme is not ſo much againſt ſinne as the members; whereas true mortification is a revenge on the members as they are inſtruments of ſinne: a mans principall grudge is againſt ſinne in his members, and not againſt the members that ſinne dwells in.

Secondly, they differ in the efficient cauſe the cauſe efficient of true mortification is the Spirit of God,Rom. 8.13.Rom 8:13 Rom. 8.13. If yee through the Spirit doe mortifie the deeds of the body; but the cauſe efficient in Popiſh mortification is, among toot many themſelves; they offer, p. 20violence to themſelves, ſelfe conſiderations is the ſumme of their mortification.

Thirdly, the formall cauſe of Popiſh mortification is humbling the body, abſtinence and rending the humane body by whippes, and ſcourges: this they make the true bearing of the dying of Chriſt in their members: So ſaith Getzer in his ſecond booke of diſcipline,Getzer. 2. booke diſcipline, chap. 8. Chap. 8. They beare the dying of Chriſt in their body, that ſhed their blood with whipping and laſhing themſelves willingly for Chriſt, ſuch a man is ſayd a to mortifie himſelfe. It is a ſtrange thing, as if wee ſhould goe about to pleaſe the divinitie by inhumanitie.

Fourthly, they differ in reſpect of the end, and ayme of both; Popiſh mortification ends not in the deſtruction of ſinne, and infeebling the power of it ſo much as the ſatisfying of God for ſinne: Heare what Getzer ſaith in the ſame place, in his ſecond booke of diſcipline, Chap. 8. ſaith he, ſuch as whip themſelves till the blood came, for their ſinnes, by ſuch whipping of themſelves they ſatisfie Gods juſtice for their ſinnes. What Chriſtian heart can heare ſuch Doctrine and his heart not ake, & his ears not glow, and his joynts tremble? Bleſſed Saviour that they that ſtile themſelves by thy name ſhould derogate from thee by their blaſphemies! Wee ſay the blood of Chriſt expiates ſinne, they ſay p. 21their owne blood wilfully ſhed, ſatisfies God for their ſinnes: whereas the end of Chriſtian mortification is not to ſatisfie God for ſinne, but to infeeble the power of ſinne, to breake downe the command and dominion of ſinne. This ſhall ſuffice to bee ſpoken concerning the firſt point propoſed, the falſe deaths to ſinne, and thoſe are two; Morall, and Popiſh.

Now I come to ſhew the Characters of a man that is truly dead to ſinne with Chriſt.

The firſt ſigne of a man that is dead to ſinne is this, that when occaſions are offered, and invite him to ſinne hee doth not yeeld, this is an argument that that man is dead to ſinne. It is true I confeſſe there is great power in occaſions, that except wee keepe a jealous guard they are able to tranſport a holy ſanctifyed man, and ſo they have done the beſt; but I ſay ſuch a man, as when no ſooner an occaſion is preſented, but hee is ready to give way to ſatisfie his luſt, ſuch a man, let him pretend what he will, hee is not dead to ſinne. He is like a tree, wee know in winter there is no viſible & apparent difference betweene a dead tree, and that that is alive, neither of them have eyther fruite or leaves,Simile. they differ not in outward view: but when the ſpring comes againe and the Sunne approacheth, then there is a difference, then the juice in the roote ſhootes up, and diffuſeth p. 22it ſelfe into the reſt of the parts: you may know a tree whether it be dead or alive, when the Spring comes, when the Sun approacheth, if it doth not ſhoote forth and flouriſh then, we ſay it is a dead tree. I apply it thus looke what the Sunne is to the tree, ſo is occaſions to luſts: he that doth not ſin when occaſions are offered and preſent themſelves: when a man hath occaſion to ſatisfie his luſts if he doe it not, this man is truly dead to ſin. Whereas ſuch a man as eyther through age or want of opportunity and occaſion is diſabled from fulfilling his luſts, but in the meane while he pleaſeth himſelfe to revolve them in his mind, and to diſcourſe of them with his tongue, ſuch a man is not dead to ſinne; if he had the ſame ſtrength and occaſion preſented as before, ſuch a man would diſcover that ſinne were alive in him as much as ever it was.

Secondly, wee may know we are dead to ſinne if all ſinne be dead in us: it is not ſufficient that one luſt ſeeme to be mortified, and crucified in us unleſſe all be mortified. Wee know there is life in an Apple tree, or a Peare tree if it produce but one Apple, or Peare: So we may know that ſinne is alive in us, if there be but one reigning domineiring ſinne. It is true I confeſſe in the beſt men, ſinne is ſo much alive in them, that ever and anon it will be ſhooting forth ſome of theſe curſed p. 23fruits; but yet (as wee ſhall ſee in the third place) the power of it is more infeebled; I ſay where one ſinne or luſt rules and dominiers in a man, that man is not dead to ſinne, as if an Apple tree bring forth but one apple wee conclude it is not dead.

Thirdly a dead man cannot performe the workes of a living man, when wee performe not the workes and ſervice of ſinne, then we are dead to ſinne. Everything hath power to bring forth fruite according to its owne nature,Ioh. 8.39.John 8:39 Ioh. 8.39. If you were the children of Abraham, you would bring forth the fruits of Abraham. Now if a man bring forth ordinarily the fruits of ſinne, let him ſay what hee will, ſinne is alive in that man. I grant that as I ſayd before, ſinne will ever and anon bee ſending forth bitter and curſed fruits, but he that is ordinarily and commonly tranſported to the ſervice of his owne luſts that man is not dead to ſinne. Shall a man ſay hee is a dead man that lives in pride? that hee is a dead man that lives in ſwearing or uncleanneſſe &c? I ſay he that is ordinarily, and habitually tranſported with pride, with ſwearing and blaſphemy, with uncleanneſſe, &c. he that is ordinarily tranſported to the committing of any ſinne, that man is not dead to ſinne.

Fourthly, it is not ſufficient to forbeare the practice of ſinne, but to abhorre and p. 24deteſt ſin: we know when we come by a putrified dead Corſe, we ſtop our noſes, to ſhew that we abhor the noyſome ſmell and deteſt it. If we doe not onelyonly forbeare ſin but loath and abhorre it, it is a ſigne that ſinne is dead, it is a Carkaſſe, we begin to abhorre it.

Fiftly, by this Character wee ſhall know that ſinne is dead, if daily more and more wee ſee the power of ſinne abated and infeebled in us; we know dying men, the nearer they draw to the grave the more weake are all the actions and functions of the ſoule: So I ſay, ſinne ſhall never in this life be utterly dead, but it hath its deadly blow, and languiſheth away. Now then we may know we are dead to ſinne, if ſinne more and more decay, and the power of it bee more and more feeble, if every day the inclinations and provocations to ſinne are more weake.

Yet miſtake not, a man may deceive himſelfe by this Character: for oft times it comes to paſſe that ſinne when it hath its mortall, and deaths wound, it rageth more then it did before.Simile. It fares with ſinne as with a wild beaſt that hath received his deaths wound, he rageth more then he did before: So ſinne and Sathan, then labour to provoke and ſtirre up corruption in a man to rage more, notwithſtanding ſtay a while, and you ſhall ſee the power of it more infeebled: So I ſay a man muſt not judge himſelfe by the preſent fit or p. 25rage of ſinne to have no ſparke of regeneration, for that may bee occasioned by the deaths blow of ſinne; but looke if ſinne bee enfeebled, and the inclinations and luſts to ſinne grow every day weaker then other, and that is an argument that ſinne is dead.

Sixtly we may know that wee are dead to ſinne by this argument, then a man is dead to ſinne, when he can willingly and patiently indure the Axe of the Goſpel to be laid to the roote of his ſinne, when he can patiently ſubmit himſelfe to have his ſinne wounded, and to have it executed by the ſword of the Spirit. I ſay patiently to indure the reproofe of his ſinne, eſpecially when the reproofe is layd againſt the ſinne that moſt prevailes againſt him, the ſinne that a man loves deareſt, patiently to indure the reproofe of that ſinne is an argument that that man is mortified, and dead to ſinne. Let a man ſay what he will, hee that ſtormes and grudges, and grumbles and chafes when his ſinne is met with in the Miniſtery of the word that man is unmortified, at the leaſt ſo farre as he chafes and frets, ſo farre hee is unmortified. Hee that is mortified to ſinne, hee that is growne to a loathing and deteſtation of his ſinne, he rejoyceth when the Miniſtery meets wi…h his ſinne, Oh ſaith ſuch a one that my ſinne might bee met with to day! I ſtand in termes of hoſtilitie with it, I would have it p. 26put to death, Oh! that it might have one blow to day by the Sword of the Spirit: ſuch a man as will not indure the reproofe of his ſinne hee is unmortified, at leaſt ſo farre as he is impatient of reproofe.

Yet miſtake not, a man may bee more impatient for ſome ſinnes than for others: for though in a gracious man all ſinne bee mortified, yet ſome ſinnes be more rooted, and radicated. As wee ſay in Philoſophie, there are ſome parts that live firſt, and die laſt, as the heart. As it is in the body, of it is in the ſtate of nature, in the body, of ſinne: there are ſome ſinnes in which life is more radicated; and one ſinne may have more life when others are mortified, one may have more ſtrength then others, and life in it, and yet the mortification be true; yet generally ſuch men as are impatient at the reproofe of their luſts, eſpecially that luſt that dominiers, that man is unmodified; he that is a mortified man, that ſinne is dead in, he will ſuffer reproofe patiently.

Now I come to the third thing I propopoſed to ſhew the meanes whereby wee may come to be dead with Chriſt: for if wee cannot come to live with, Chriſt, but wee muſt firſt die with Chriſt, then it mainely concernes us to labour to die with Chriſt to ſin, that ſo wee may come at the laſt to live with him. The meanes are foure.

p. 27The firſt cauſe, which is the principall cauſe is the Spirit of God, ſo ſaith the Apoſtle, Rom. 8.13. the place before alleadged, If yee mortifie the deeds of the fleſh through the Spirit yee ſhall live. Rom. 8.13.Rom 8:13It is true, we are enjoyned mortification, but wee cannot doe it till by the Spirit of God our ſinnes be mortified. It is with ſinne as it is with ſome wilde beaſts,Simile. they cannot bee taken and apprehended till they be ſhot and wounded: So it is with ſinne, till the Spirit of God give the deaths blow to ſinne wee cannot mortifie it of our ſelves; therefore the firſt and principall cauſe is the Spirit of God, he that is in us▪ is ſtronger then he that is in the world. The Spirit of God is ſtrong and powerfull to ſubdue ſinne.

Secondly, Faith in Chriſt: for by faith we muſt be ingrafted into Chriſt, and ſo partake of the Spirit of Chriſt whereby ſinne is dead in us, ſo ſaith the Apoſtle, Rom. 6.5.Rom. 6.5.Rom 6:5 For if we be planted into the likeneſſe of his death wee ſhall be alſo into the likeneſſe of his reſurrection. Firſt we muſt be planted and grafted into Chriſt▪ As a Syens muſt be planted into the ſtocke of a tree before it partake of the juice of it▪ So we muſt be planted into Chriſt by faith before we be made partakers of the vertue of the death of Chriſt to kill our ſins; ſo ſa…th the Apoſtle,Col. 2.13.Col 2:13 Wee are rayſed though the faith of the operation of God, it is through faith, not …ely as a perſwading, mooving p. 28cauſe, but as an efficient cauſe, becauſe faith as a pipe of Silver conveyes the juice, the water of life, the Spirit of God, whereby our ſinnes are mortified, it, unites us to Chriſt and makes us partake of the vertue of his death, whereby our ſinnes are killed.

The third meanes to worke this death in us it is Prayer,Pſal. 19.13.Ps 19:13 ſo David, Pſal 19.13. Lord keepe mee from preſumptuous, ſinnes, let them not have dominion over me, that is, mortifie, and crucifie them ſo that they may not have dominion over me, or not have a being if it were poſſible, Let them not have dominion over me.

Fourthly and laſtly, a ſpeciall meanes to put ſinne to death is to ſubmit our ſelves to the Miniſtery of the Word, ſuch as can manage and brandiſh the two edged Sword of the Spirit againſt ſinne. And ſo in private by meditation to apply to our ſelves the curſes and judgements that God hath threatned againſt ſuch ſinnes as wee give moſt way to: for if once the principall and vitall ſinne (as I may call it) be deſtroyed, then other ſinnes will die of themſelves; this ſhall be ſufficient for the third part, touching the meanes to die with Chriſt.

I come now in a few words to the motives to perſwade us to die with Chriſt.

The firſt ariſeth from the neceſſitie of dying p. 29to ſinne, eyther wee muſt die to ſinne, or die for ſinne,Rom. 8.13.Rom 8:13 woe to us if we doe not die to ſin, If yee live after the fleſh yee ſhall die, Rom. 8.13. that is, if yee live unmortified yee ſhall die, how? eternally, not onelyonly the death of the body but of the ſoule too, here is the choyce, we muſt eyther mortifie our luſts or incurre the danger of damnation, there is no other way to eſcape it, If yee live after the fleſh yee ſhall die, that is, eternally, therefore there lies a neceſſitie that ſhould perſwade us to die to ſinne.

Secondly, from the commoditie, by dying to ſinne we ſhall not onelyonly free our ſelves from eternall death, but from much trouble and moleſtation, and diſquiet alſo that wee ſhould be ſure to have by keeping ſinne alive, and by yeelding to the luſts of ſinne. Moſt true it is that it is with our luſts as with little children, humour and obſerve them, and give them that they cry for,Simile and you ſhall never have reſt, but ſtill they will cry for ſomething more, ſo it is with our corruptions and ſinfull luſts yeeld to them upon every deſire, and we ſhall never have done, when we have ſatisfied one luſt, it will call upon us againe, and will never have done; whereas by mortifying of it, we ſhall bring to ourſelves much quiet, and free our ſelves from much moleſtation.

Thirdly, conſider the facilitie, by mortifying p. 30the deeds of the fleſh we looſe nothing that will make to our happineſſe; Adam in innocencie in Paradiſe was happy without theſe luſts. Chriſt on earth was happy without them: the Saints in heaven are happy without them,Iam. 1.21.Jas 1:21 theſe are but ſuperfluities, Iam. 1.21. Lay aſide all ſuperfluitie of naughtineſſe and malice. Wee may have all true contentment whatſoever, & yet part with our luſts; they are things that we may well ſpare: By mortification of them, a man looſeth no profit, nor pleaſure, nor honour whatſoever, but there is recompence with advantage. Let a man mortifie his luſts that bring him profit, hee ſhall have profit in durable riches, not onelyonly in this life, but for his reward hee ſhall have a whole kingdome to enjoy. Let him looſe ſome preſent pleaſures (as we have all too much of common Souldiers in us, we love preſent pay) hee ſhall have infinite recompence, he ſhall have pure pleaſures, peace of conſcience, God will praiſe him, and ſay, well done good and faithfull ſervant, he ſhall have peace of conſcience, that will lift a man above ground, an infinite recompence in the loſſe of other pleaſures. Secondly for honour, what if a man for the crucifying of his luſts be reproached and contemned in the world, yet he ſhall have true honour of God in heaven, he ſhall have honour of Angels, of good men, honour did I ſay of good men, nay p. 31wicked men ſhall honour him. God is able to command honour from the hearts even of wicked men, ſo much as hee is mortified: Let a wicked man ſee one that is a mortified man, (that as David was he behaves himſelfe as a weaned child from the world) he cannot but give a good teſtimony, but if he will not now, let him be on the racke in ſickneſſe, let death appeare, then he will deſire to die the death of the righteous; and that his laſt end may be like his. It is true while he is in his jollitie and bravery, then ſuch men load a mortified man with reproach and contempt: but wee muſt doe as Phiſitians doe, when they judge by urine of the ſtate of the body, they looke not on the urine that is voyded when men are walking up and downe before they goe to bed,Simile but that which they make after their firſt ſleepe when they are come to themſelves. So take not a wicked man now in the fulfilling of his luſts, but looke on that man when hee hath ſlept, and you will judge otherwiſe of him, he cannot chuſe but give a good teſtimony of a mortified man.

Fourthly, conſider the Equitie of it, Chriſt died for ſinne that wee might die to ſinnes I Pet. 2.24. who his owne ſelfe bare our ſinne, in his owne body on the tree, 1 Pet. 2. 24.1 Pet 2:24that we being dead to ſinne ſhould live unto righteouſneſſe. What, did Chriſt lay downe his life for our luſts, p. 32and ſhall not wee lay downe our luſts for Chriſt, did Chriſt die for our ſinnes, and ſhall not we for Chriſt die to our ſinnes?

Fiftly, conſider our ſins are Traytors, and rebels againſt heaven. Well ſaith Tertullian in his Apologie for the Chriſtians in his ſecond Chapter;Tertul. Apol. cap. 2. againſt Traytors and ſuch as are common enemies every man muſt be a common Souldier. Now our ſinnes are Traytors againſt heaven, we cannot better expreſſe our loyaltie and alleagance to our great Maſter, God, then to kill and put to death there rebels, it is a moſt acceptable ſacrifice to God.

Sixtly, and laſtly conſider the example of other men, we ſee what care men take, and what paine they will undergoe, not for the avoyding but for the putting off a naturall, a temporall death for a while. Men for the preſerving of this temporall life, they are content not onelyonly to take harſh Phyſick, but to indure launcing, and ſearing and cutting off the parts, a leg or an arme, &c. ſo to preſerve naturall life, if they doe ſo for preſerving of this naturall life, Oh what ſhould wee doe for the gaining of eternall life? It is true Chriſt compares luſts to eyes, and hands, and feete, it is true they are eyes, but ſuch as when they are pulled out wee may ſee well enough. They are hands, but ſuch hands, as when they are cut off wee may ſtill doe what wee have to doe without p. 33them. Now ſhall a man for the preſerving of his temporall life, indure a member to be cut off, & ſhall not we cut off our ſuperfluous luſts for the gaining of eternal life? ſhal they, not for the avoyding, but for the reſpiting of death indure this pain,S. Aug. Epiſt. 45. and ſhal not we for the avoyding of eternall death? S. Auſtin preſſeth this excellent well in his Epiſt. 45. They doe this, not as if there were any hope to put off death quite, but only to adjourne, and put it off for the preſent; if they do this for the reſpite of death, what ſhould we do for the avoiding of eternal death, ſaith he? They undergoe many certaine torments, perhaps that they may have hope, but of a few uncertaine dayes, what! do they thus for a temporal life, ſhal not we much more for the procuring of an eternal life? Do they ſo much for the adjourning of a temporall death, and ſhall not wee for the avoyding a perpetuall, and eternall death? If theſe arguments perſwade us not, none can, ſo much for the fourth point, the Motives to this death to ſin.

Fiftly, if we muſt die with Chriſt, before we can live with him;S. Ierome. then as Saint Ierome ſomewhere hath it; It is not ſo eaſie a thing as ſome happily conceive it, to hee a Chriſtian. It was Iulians ſcoffe of Conſtantine, Iulian.and in him of all Chriſtians: To be a Chriſtian there is no more required, but to waſh themſelves with a little water, that is, to bee p. 34baptiſed, and how great ſoever their ſinnes were before, this cleanſeth them, ſaith Iulian; or if it chance that a man fall into the ſame ſinnes againe; ſaith Iulian, It is no more for theſe Chriſtians but to beat their breaſts, and to ſmite their heads, and all is well againe: (in the concluſion of his Caeſars.) But the beſt is, it matters not greatly what Iulian ſaith; it concerned him to ſpeake evill of that faith he was fallen away from; if he had ſpoken well of it, hee had ſpoken againſt himſelfe. But he that knew better then Iulian ſaith,Mat. 7.14.Matt 7:14 ſtraite is the gate, and narrow is the way that leadeth unto life, Math. 7.14. The way to heaven is ſtraite, he that will enter in this way muſt ſtrippe and diveſt himſelfe of his old luſts: The way of Chriſtianitie is a narrow way; nay, that is not all, it is a way full of paine, and preſſures to the fleſh, as Cameraritus interprets that place; Narrow is the way, and full of paine to the fleſh; He that walkes this way, muſt reſolve to meet with difficulties, hee muſt take out leſſons that are harſh to fleſh and blond, to mortifie, nay, to crucifie the fleſh, Gal. 5.24. They that are Chriſts, have crucified the fleſh with the affections and luſts. Every death is not ſufficient to expreſſe the paine hee muſt undergoe, but crucifying only, the death that Chriſt died, that was both a lingring and painfull death. Thus every man that will live with p. 35Chriſt muſt firſt crucifie his ſinfull luſts and affections.

Which notwithſtanding I ſpeake not, to deterre or diſcourage any from entring into the way of Chriſtianitie, or having entred, for going on in the ſame way: No, Godforbid, that I ſhould (like the ten ſpies that Moſes ſent to ſpie out the land of Canaan) bring an ill report upon the wayes of godlineſſe; but to informe us, and arme us. Hee that is to travaile into a farre Countrey, on which his life and livelihood depends, and ſhould meet with a friend that ſhould tell him the way were deepe, and troubleſome, and that there were ſuch difficulties did ſtand in the way; hee would eaſily perceive that hee did tell him this, not to diſcourage and diſhearten him, becauſe hee is his friend, nor to ſtay his journey; becauſe hee knowes it is upon his life, his life lies on it; but to arme and prepare him before hand, that when he ſhould meet with the difficulties, hee might the better encounter them, and goe over them. I apply it thus, Heaven is our countrey, we all pretend wee are Pilgrims travelling to heaven: the way that leads to heaven is this narrow way, our death with Chriſt; the neceſſitie of walking this way appears in Math. 7.14. This way,7.114. and only this leades to life, it it the ſtraite ga… and the narrow way that leads to life; Now when p. 36wee tell you of Lyons, and Beares in the way, the difficulties, and incombrances that you ſhall meet with, it is not to diſcourage you, but to arme, and provide you. It is not to diſhearten you, you muſt needs goe, your life lies upon it; but to arme and prepare you, that when you meet with theſe difficulties, you may be the better provided to encounter them. It is good ſaith the Proverbe, to know the worſt of things before hand, leſt otherwiſe after wee have walked in the way, we meet with incombrances, and dreaming of nothing but delicacies, our hearts faile us, as the hearts of the Iſraelites in the report of the tenne ſpies. Like the fooliſh builder in Luke 4. that was not able to goe on with his building,Luke 4.Luke 4 becauſe hee did not ſit downe firſt, and reckon what it would coſt him.

Sixtly and laſtly, if wee muſt firſt die with Chriſt, before we can live with him, it ſerves for direction to teach us what order and methode to take to come to live with Chriſt. He that will live with Chriſt, muſt be ſure to begin at the right end, to die with Chriſt firſt: he that will performe holy duties, & gracious actions, that man muſt labour to crucifie and mortifie ſinfull affections. Sinfull affections are like weedes; the Husbandman that deſires his corne ſhould thrive and live, hee labours firſt to kill the weedes. I ſay ſinfull p. 37affections in the ſoule are like weedes in the ground, or ſoyle; if wee deſire that grace ſhould thrive, and to performe gracious duties with content to our ſelves and to God, we muſt labour to kill our luſts. When wee find in our ſelves an unaptneſſe, and an indiſpoſition to the performance of gracious duties, ſuppoſe it bee to prayer, to humble our ſelves before God, to heare the word of God, &c. let us then reflect on our ſelves, and ſee what ſinfull luſts there have gotten ſtrength, and labour to abate the power of that, and then certainly wee ſhall live with Chriſt, wee ſhall bee enabled to performe holy duties; So ſaith the Apoſtle (in the ſecond place) If me bee dead with Chriſt, wee beleeve that wee ſhall alſo live with him.

Which is the ſecond thing I propoſed in the beginning. The connexion, and conjunction of theſe two; If wee bee dead with Chriſt, wee ſhall alſo live with him.

Where firſt give me leave to remember you of what I formerly delivered in the unfolding of theſe words: that the life that the Apoſtle here meanes, when he ſaith; If wee bee dead with Chriſt, wee ſhall alſo live with him; it is the ſame that in verſe 4. hee calls Newneſſe of life. Therefore wee are buried with him by baptiſme into death, that as Chriſt was raiſed by the glory of the Father, p. 38ſo wee ſhould walke in newneſſe of life. I ſay the Apoſtle meanes here the life of Grace, which in verſe 4. hee calls newneſſe of life. And in verſe 11. hee calls it living to God: Likewiſe reckon yee your ſelves dead to ſinne, but alive to God. Though ſecondarily, and by conſequent, I deny not but that the Apoſtle meanes living with God in life eternall. And the reaſon is, as I ſhewed before, that the difference of the life of grace, and the life of glory, it is not in Nature, but in degrees, Grace is Glory begun, and glory is nothing but grace perfected. As the childe in the wombe hath the ſame life that it enjoyes in the world, only then it is in a further degree: ſo the life that a Chriſtian enjoyes in this world, it is the ſame life in nature, though it differ in degrees from that hee enjoyes in heaven.

The Apoſtle uſeth the future tenſe; If we bee dead with Chriſt, wee believe that wee ſhall live with him, for theſe three reaſons.

Firſt, to ſhew the order and Methode betweene this life, and the former death: becauſe this life in nature, though not in time is after our death with Chriſt. As it is in nature, the introducing of habites in nature, is after the expelling of privations, as the enlightning of the ayre in nature is after the diſpelling of darkneſſe.

Secondly, the Apoſtle uſeth the future p. 93tenſe, becauſe though the life of Grace bee here begunne, yet it is not conſumate till afterward, in which reſpect the Apoſtle ſaith; Wee beleeve that wee ſhall live with him. Hee makes this life in reſpect of the complement, and conſummation an act of faith, according to that in the Creeds; I beleeve the life everlaſting.

Thirdly, becauſe the life of grace doth not fade as the naturall life perriſheth, but it is an induring life. As Chriſt being once raiſed, he died no more, verſe 9. ſo every member of Chriſt, he that is once quickned, and raiſed with Chriſt from ſinne, hee dieth no more, ſo ſaith Chriſt, Ioh. 5.24. hee that beleeveth hath eternall life. What? hath every one that beleeveth life eternall? Yes, every one that beleeveth hath life eternall in hope, and in the beginning of grace; becauſe hee hath that life for the preſent, that doth not fade and periſh, but endure to eternitie, Verily, I ſay unto you, hee that heareth my word, and beleeveth in him that ſent mee, hath eternall life, and ſhall not come into condemnation, which expreſſeth the former.

Now what this life of grace is, this ſpirituall life, will appeare by comparing it with ſpirituall death. It is the propertie of oppoſites being ſet together; as to impugne, and ſight againſt the nature one of another, ſo to diſcover the nature one of another.

p. 40Now ſpirituall death, as … Naturall includes two things.

Firſt, a ſeparation from the fountaine, and principle of life.

And, as a conſequent of that, a privation of the faculties, and acts of life.

Looke what the ſoule is to the body, the ſame is the Spirit of Chriſt to the Soule, it is that that enlivens and quickens it, ſo ſaith Chriſt,Joh. 6.63.John 6:63 Ioh. 6.63. It is the Spirit that quickens. Now looke, as upon the parting of the ſoule from the body, the body dies; ſo upon the ſeparation of the Spirit of God from the ſoule, the ſoule dies. So it was in Adam, when by eating the forbidden fruit, hee had cut off, and ſeparated himſelfe from the fountaine, and principle of life, he died ſpiritually. I ſay, as when the Soule that enlivens and quickens the body, when that is ſeparated the body dies, ſo the Spirit of Chriſt that enlivens and quickens the ſoule, when that is ſeparated from the ſoule, the ſoule dies.

Secondly, looke as upon the ſeparation of the ſoule from the body, there follows a deprivation of the faculties, and acts of life: ſo upon the ſeparation of the Spirit of God from the Soule, there followes a deprivation of the habits and acts of grace. The gifts and habits of grace, are as the faculties; the acts and operations of grace, are as the p. 41acts of thoſe faculties: and as upon the ſeparation of the ſoule from the body, there followes a deprivation of the faculties, and acts of life, ſo upon the ſeparation of the Spirit of Chriſt from the Soule, there followes a deprivation of the habites and acts of grace.

If it be ſo, then ſpirituall life includes two things,

Firſt, the having of the Spring and fountaine of life, the Spirit of God, and an union of it to the ſoule.

Secondly, the having the habites, and acts of this ſpirituall life.

Firſt, the having of the principle of ſpirituall life, the having the Spirit of God in our ſoules: for it is not ſufficient that there be a quickening Spirit, unleſſe it bee united to us. For looke as when a man dies,Simile. the ſoule of a man, and the body of a man continue ſtill, but there is no life, becauſe the ſoule is not united to the body: ſo I ſay there may be a ſpirituall death, though there bee the Spirit of God, and the Soule; if the ſpirit be not united to the ſoule: that is the firſt thing.

Secondly, where the Spirit of God is (as a conſequent of the other,) there followes the faculties, and acts of life: the habituall preſence of all the graces of the Spirit, and the actuall exerciſe of them. In theſe two p. 42conſiſts the nature of this life. Theſe things premiſed, I come to ſhew the neceſſary conjunction of this ſpirituall life (that I have explained in the kind and nature of it) with ſpirituall death. If wee be dead with Chriſt, wee beleeve that wee ſhall alſo live with him.

Which Hupotheticall propoſition, or ſuppoſition affords us this Catagoricall Poſition, that

Thoſe that are dead with Chriſt, ſhall live with him.

For when the Apoſtle ſaith; If wee be dead with Chriſt, we beleeve that wee ſhall alſo live with him. This is ſuppoſed: as much as if he had ſaid in effect;

They that are dead with Chriſt, ſhall live with him; Or,

They that are dead to ſinne, ſhall live the life of grace.

Looke as it was with Chriſt, ſo it is with the members of Chriſt; as hee being dead roſe againe, and could not chooſe but riſe againe. (As it is ſaid Act. 2. the chaines of death, Act. ….the cords of death could not hold him;) So it is with every member of Chriſt, hee that is dead with Chriſt, muſt needes live with Chriſt, Death cannot hold him, not death p. 43in ſinne. The Apoſtle affirmes as much in this Chapter verſe 5. For as wee are planted into the likeneſſe of his death, ſo wee ſhall be alſo into the likeneſſe of his reſurrection. If wee be planted with Chriſt into his death; (there is our death with Chriſt,)we ſhall be alſo in his Reſurrection: (there is the conjunction, and connexion of our life with Chriſt,) where the Apoſtle not only averres the truth of the former propoſition, but withall inſinuates the reaſon of it: thoſe that are planted with Chriſt into the ſimilitude of his death, ſhall alſo into the ſimilitude of his Reſurrection; Why? becauſe they are planted with Chriſt. As a Plant that is grafted into a ſtocke, it partakes of the whole vertue of the ſtocke: ſo every member of Chriſt, hee that by faith is grafted into Chriſt, and made partaker of the vertue of Chriſts death, to the mortification of ſinne: that man alſo is made partaker of the vertue of his Reſurrection, to the reviving, and quickening of him to a new life of grace.

The ground of it is this; Firſt, to whomſoever Chriſt communicates himſelfe, hee communicates himſelfe wholly; to whomſo ever hee imparts the vertue of his death for the killing of ſinne, to him hee imparts the vertue of his Reſurrection to revive, and quicken him to a new life of grace; If wee be planted with Chriſt into the ſimilitude of p. 44his death, wee ſhall be alſo into the ſimilitude of his Reſurrection; becauſe are planted with him. Every plant partakes of the whole vertue of the roote, and by conſequent wee partake as well of the quickening vertue of Chriſt to raiſe us to the life of grace, as of his crucifying vertue to kill ſinne.

The ſecond reaſon is from the inſufficiencie of the one without the other; If wee be dead with Chriſt, we beleeve that wee ſhall alſo live with him; Why? becauſe death with Chriſt is inſufficient, unleſſe wee live with Chriſt. Philoſophie ſaith that nature doth nothing in vaine: much leſſe doth Chriſt, the God of Nature. Now as in Chriſt, it was in vaine for him to die for us, unleſſe hee had riſen againe: ſo it is in vaine, and ineffectuall for the members of Chriſt to die to ſin, if they be not quickened to the life of grace.

The reaſon is this, that death to ſinne indeed, defaceth the Image of ſinne, but it doth not renew in us the Image of God. Now it is the Image of God that makes us fit and capable of eternall life: It is true, the righteouſneſſe of Chriſt gives us title to eternall life; but our owne inherent righteouſneſſe qualifies us, and diſpoſeth, and makes us fit, and capable of it, for without holineſſe no man ſhall ſee God. Fleſh and bloud ſhall not enter into the kingdome of God. By mortifying of ſinne, wee ceaſe to be ſinners; by p. 45mortifying of ſinne wee have the Image of Satan defaced; but the Image of God is not renewed in us; therefore beſides our death with Chriſt, there is required our life with Chriſt, that ſo beſides the defacing of Satans Image, wee may have the Image of God renewed, that wee may be capable of eternall life, and be qualified and diſpoſed, and made fit to partake of the inheritance with the Saints in light.

The third Argument is drawne from the oppoſition betweene the life of ſinne, and the life of grace; Philoſophy tells us that in thoſe oppoſites, that are immediatly oppoſite; that is, ſuch oppoſites where one muſt of neceſſitie be in the ſubject, if one be removed, the other of neceſſitie followes the ſubject; Health and ſickneſſe are immediate objects, a man muſt either bee ſicke or well: Now that which removes ſickneſſe, reſtores health, that that expells darkneſſe out of the Ayre, it brings light. Now the life of ſinne and grace are thus oppoſite, that that takes away the life of ſinne then, it muſt of neceſſitie bring with it the life of grace. If Chriſt mortifie ſinne in us, and take away the life and vigour of ſinne, Chriſt of neceſſitie muſt bring into the ſame ſubject the life of grace; becauſe theſe are immediate objects, hee that takes away the one, muſt bring in the other, as that that takes away ſickneſſe, p. 46brings in health. This ſhall ſuffice for the proofe of the point. I come to make uſe of it.

If wee be deed with Chriſt, wee ſhall alſo live with him. Vſe.Thoſe that are dead with Chriſt to ſinne, as Chriſt died for ſinne, thoſe ſhall live the life of grace. If it bee ſo, if there be ſuch a neceſſary connexion betweene theſe two, then it followes backe againe, that thoſe that doe not live with Chriſt, thoſe are not dead with Chriſt. For looke as it is betweene Faith, and good Workes, if good workes be neceſſarily joyned with Faith, then where there are no good workes, there is no faith: So thus it followes, if ſpirituall life, the life of grace, bee neceſſarily joyned with death to ſinne, then where there is no life of grace, there is no death to ſinne. According to that of Saint Chryſoſtome, S. Chryſoſt.ſaith hee, it is true indeed, faith without workes is dead; ſo it is true on the otherſide, workes without faith is dead. No man can performe good workes, though hee may for ſubſtance, yet not formaliter without Faith; hee that hath not Faith, hath not Workes. If good Workes be neceſſarily joyned with Faith, then where there are no good Workes, there is no Faith: ſo if our life with Chriſt bee neceſſarily joyned with death to ſin, then, where there is no life with Chriſt, there is no death to ſinne.

p. 47You will ſay, how ſhall wee know that we are alive with Chriſt, and dead to ſin?

I anſwer, you ſhall know it by three Characters.

Firſt, that which is the cauſe of ſpirituall life, as that which is the cauſe of naturall life, is union with that which is the principle and fountaine of life: Now the fountaine of life is Chriſt,1 Joh. 5.12.1 John 5:12 ſo ſaith the Apoſtle in 1 Ioh. 5.12. He that hath the Sonne, hath life; hee that hath not the Sonne hath not life. Now what is it that unites us to Chriſt? It is faith that knits us to Chriſt, ſo ſaith the Apoſtle,Gal. 2.20.Gal 2:20 Gal. 2.20. The life that I live is by faith in the Son of God. Looke as the cauſe of the naturall life … the union to the principle of naturall life: ſo the cauſe of ſpirituall life, is union to that which is the principle of ſpirituall life. Now the cauſe and fountaine of ſpirituall life is Chriſt, ſo ſaith the Apoſtle in this chapter verſe 11.Rom 6.11.Rom 6:11 Likewiſe reckon yee your ſelves dead to ſinne, but alive to God through Ieſus Chriſt our Lord. It is through Chriſt that wee are alive to God. Now I ſay, that that knits and unites us to the fountaine of ſpirituall life, it is Faith. Hee then that hath Faith, that man is alive to God, but hee that hath no faith, that man is dead in ſinne; that is the firſt character by which wee may know, whether we be alive with Chriſt or no, if we have this ſpirituall life.

p. 48Secondly, we may know it if wee have the exerciſes of this ſpirituall life. Every thing delights to operate, and exerciſe anſwerable to its life: where there is a naturall life, there is a delight in actions that are naturall; where there is a ſinfull life, there is a delight in actions that are ſinfull. Take a man that ſinne lives and reignes in, it is life to ſuch a man to ſerve ſinne, to performe and ſatisfie his ſinfull luſts: ſo, where there is delight in performing ſpirituall duties, it is an undoubted argument that that man hath ſpirituall life in him. Take a man that delights in prayer, in hearing the Word, in contemplating, and meditating of Gods goodneſſe towards him, and in other ſpirituall duties; this is an argument that that man hath ſpirituall life, becauſe he delights in ſpirituall actions.

The ground of it is this, all delight proceeds from ſimilitude, and conformity: wee delight in things that are like us: Now when a man is ſpirituall, there is ſome likeneſſe betweene him and ſpirituall actions, and ſo hee delights in them. Take a carnall, naturall man, he delights not in ſpirituall duties, it is death to him to doe that which is good: when he comes to betake himſelfe to prayer, to performe religious duties, to ſanctifie the Lords day, to keepe a watch over himſelfe, to checke his ſinfull luſts, it is death to a p. 49naturall man; Why? hee hath no delight in ſpirituall actions, becauſe hee hath nothing in him that is ſpirituall; all delight proceeds from likeneſſe and ſimilitude; that is the ſecond Character that wee have this ſpirituall life, if we delight in ſpirituall actions.

Thirdly and laſtly, another Argument of ſpirituall life is, if we have the properties of life, and they are three as Philoſophers ſay.

The firſt is nouriſhment.

The ſecond is augmentation.

The third is generation, or production of the like.

So anſwerable, whereſoever there is ſpirituall life, in ſome proportion there is all theſe three.

Firſt, there is nouriſhment; As new borne babes deſire the ſincere milke of the Word, … Pet. 2.2. Where there is a new life,… Pet. 2.2. there is a deſire of the ſincere milke of the Word. Take a man, that is a dead man, hee deſires no meate, Why? there is no life in him. Now looke as a man that lives a naturall life, hee deſires naturall food: ſo hee that is ſpirituall, hee that lives a ſpirituall life, hee hungers and thirſts after the word. As where there is the life of ſinne in a man, that man deſires after all things that may fill and increaſe, and preſerve that life in him; ſo in ſpirituall life there is a deſire after the ſpirituall food of the Word, to preſerve this life.

p. 50The ground of it is this, God never gives any grace to a man, but hee gives a man a care, and indeavour to preſerve that grace: God never gives a man ſpirituall life, but he gives withall a deſire to preſerve that life. Now how can a man preſerve it? How ſhould a man preſerve life, but by food? by diligent repayring to the places, where the ſpirituall food or his ſoule is provided? It is with this ſpirituall life, as it was with the fire on the Altar:Simile. The fire on the Altar, though it came from heaven, yet when it was kindled, they were bound to preſerve it by ordinary meanes, to put fuell to it: ſo when God hath kindled that ſpirituall life, wee muſt not turne off all the care on God, let God take care for the life hee hath wrought in us; but God will give a deſire to a man, to keepe that fire, to put continuall fuell to it, to preſerve and nouriſh it. That is the firſt propertie of life, to looke for nouriſhment. God never gives a man grace, but he workes in that man a deſire, and indeavour to preſerve it.

The ſecond propertie is Augmentation, and growth, and proceeding from one degree of grace to another, when wee find our ſelves more ſtrong to performe the duties that are ſpirituall, when wee find ſinne more weakened. This ſpirituall growth in grace, is a propertie of this ſpirituall life. If divers p. 51Plants bee planted, if wee ſee ſome of them grow, and others doe not, wee conclude, this is dead, why? it growes not. As it is in nature, ſo it is in this ſpirituall life, where there is no growth, there is no life. Every thing that lives, hath the property of life, it hath the facultie of growing. Which I would notwithſtanding have to be underſtood: not, but that this life may admit of a Winter, there may bee an increaſe, and decreaſe: but yet there is a continuall ſtrayning after perfection; Though ſometimes the ſtreame may be ſo ſtrong, that it may carry them downe: yet they bend their ſtrength againſt the ſtreame, they labour to grow up more and more. That is the ſecond propertie of life, augmentation; where there is ſpirituall life, there is growth.

The third is Generation, where there is life, there is a facultie and power to beget. As in a coale, a live coale will kindle a dead one; a dead coale cannot kindle another, there is no heat in it. So it is in this ſpirituall life, where it is, there is a deſire to beget others: as Chriſt ſaith; When thou art converted, ſtrengthen thy brethren. When thou haſt ſpirituall life begotten in thee, labour to beget it in others. Wee ſee it exemplified in Ioh. 1.44. no ſooner had Chriſt called Philip, Joh. 1.44.John 1:44but preſently Philip calls Nathaniel. No ſooner had Chriſt by his Word begotten ſpirituall life p. 52in Philip, but Philip indeavours to beget the ſame in Nathaniel. This is the difference betweene a live and a dead coale, a live coale can beget life in another coale, and kindle the ſame fire in another, but a dead coale cannot. That man that hath ſpirituall life in him, hee will improve all opportunities and occaſions that are offered to beget others to a ſpirituall life.

The ground of it is, hee findes a ſweetneſſe, and a goodneſſe in ſpirituall life, and that is the reaſon, out of love to his brethren, and an indeavour to glorifie God, he deſires to beget others to this ſpirituall life. This is the firſt uſe: The Characters by which we may know whether wee have this life or no.

Secondly, if ſuch as be dead with Chriſt ſhall live with him. This ſhould be an argument to perſwade us to labour for death with Chriſt. Can any prize be propounded better to a man then life? what will not a man doe for life? S. Auſtin in his 45. Epiſtle, ſaith hee, Wee ſee men indure death almoſt for life, for the enjoying of it for a little while. Shall men doe ſo for a naturall life? ſhall not wee much more for a ſpirituall life? If theſe bee neceſſarily joyned, if he that is dead with Chriſt, ſhall certainly live with him: then this ſhould bee an argument to perſwade us to die with Chriſt, that p. 53we may come to live with him. And this the rather, becauſe by dying with Chriſt, wee ſhall enjoy, not onelyonly a fading, periſhing, naturall life, but

A

Spirituall

Eternall

Life.

Firſt, a ſpirituall life, in Epheſ. 1.4. it is called the life of God, Epheſ. 1.14.Eph 1:14becauſe it reſembleth the life of God. Now that which is ſpirituall is more excellent than that which is naturall and corporall. The ground of it is this: becauſe the nearer a thing approacheth to that which is more excellent, the more excellent that muſt be: Now the life ſpirituall as it approaches more neare to the life of God, the more excellent it muſt needes bee, it muſt needs bee more excellent then the naturall life, that is the firſt reaſon. By dying with Chriſt we ſhall live with Chriſt, not onelyonly a naturall but a ſpirituall life, ſuch a life as approacheth nearer to God then the life of nature.

Secondly, we ſhall enjoy a life not fading and momentary, but an eternall life; for (as I ſayd) the difference betweene the life of grace and glory, is not in the nature but in the degrees; in whomſoever there is a ſparke of true grace begun, it will certainly hold out till it grow to a flame of immortality, if like the fire upon the Altar it bee nouriſhed with p. 54fuell, ſo that a man that is once dead with Chriſt, he ſhall not live onelyonly a ſpirituall life for a while, but an eternall life in this world and in the world to come, and both theſe ſhould be arguments to ſtirre us up to labour for this death with Chriſt, becauſe wee ſhall live with him, not onelyonly a ſpirituall life, but ſuch a ſpirituall life as is eternall. So much for the ſecond propoſition.

Now I addreſſe my ſelfe to the third.

If we be dead with Chriſt, we beleeve that we ſhall alſo live with him.

We beleeve] Or we are perſwaded, or wee are aſſured ſaith Cardinall Caietane, upon this place wee are undoubtedly aſſured. The word in this place is a word of affiance and confidence; As if he had ſayd in more words thus, not onelyonly the thing is ſure and certaine in it ſelfe, that they that are dead with Chriſt ſhall live with him; for ſo many things are ſure and certaine in themſelves, and yet wee may remaine uncertaine of them. The reaſon is, becauſe the aſſurance of them proceedes, not ſo much from the certainty of the thing, as from our apprehending and knowing that certainty. It is not a thing onelyonly ſure in it ſelfe, but it is a thing whereof they themſelves are ſure and certaine: If we be dead with p. 55Chriſt, we beleeve, we are perſwaded or aſſured that we ſhall live with Chriſt. Which being ſo, the concluſion is,

That the knowledge of a mans owne mortification doth ſcale up to a mans ſoule and conſcience the aſſurance of his ſalvation.

Or thus.

They that are dead with Chriſt, may beleeve or reſt aſſured that they ſhall alſo live with him.

Not onelyonly with the life of grace (although as I heretofore proved, from the ſcope and drift of the Apoſtle in this place; this life the Apoſtle principally intends; for this they actually doe, they that are dead with Chriſt actually for the preſent live to God, verſ. 11.) but they ſhall live alſo the other life of glory: they that art dead with Chriſt may be aſſured that they ſhall live, with the life of glory, not onelyonly of grace here, but of glory hereafter.

Where firſt, that you may not miſtake or miſconſture me, obſerve. I doe not ſay that he that is dead with Chriſt, or mortified, is preſently aſſured that hee ſhall live with Chriſt. The reaſon is, becauſe a man may be mortified, and yet not know that hee is mortified at ſome time. Now our aſſurance ſprings not ſo much from our mortification as from the aſſurance, and knowledge of our mortification; In which reſpect it is ordinary p. 56for thoſe that are babes in Chriſt, and young beginners, to make doubt and queſtion of their title to heaven, as the aged alſo in Chriſt ſometimes may doe. The reaſon is, becauſe though they be mortified in part, yet becauſe grace is weake it is almoſt undicernable, in reſpect of the infinite maſſe of corruption. In which reſpect it is with them as it is with the Marriners needle, which though it be truly touched, yet it takes not the North point at the firſt,Simile. but it firſt ſhakes and trembles, and then is fixed: So a man that is regenerate, and mortified preſently as ſoone as he is regenerate, he is not aſſured of ſalvation, but firſt ſhakes and trembles, there is a kinde of ſpirituall palſey, a trepedation in the ſoule. The reaſon is not becauſe of mortification, it proceeds not from the nature of it, but becauſe mortification is weak, therefore he cannot have great aſſurance, for aſſurance comes from the long continuance, and experience of the power and practiſe of mortification.

And as it is in young beginners in reſpect of the weakeneſſe of grace, ſo it may be in a growne man in Chriſt in reſpect of the ſtrength of temptation. He that hath beene aſſured of his ſalvation by the evidence of his owne conſcience, and Gods Spirit, that he hath the beginnings in truth and ſinceritie of mortifiation, yet he may have his aſſurance p. 67interrupted, there may be a kinde of interpoſition, he may looſe it in reſpect of the preſent ſenſe and apprehenſion of aſſurance. Iuſt as it is with the Sunne,Simile. ſo long as the Sunne is continued, ſo long there is continuall ground and cauſe of light: but notwithſtanding the diſcerning and perceiving of the light may be taken from us by the night, or by an eclipſe, or by clouds, that may take away the ſight of the Sunne. Iuſt ſo it is with a regenerate man, a mortified man, hee that is not onelyonly a babe in Chriſt, and hath made ſome beginning in the courſe of mortification, but he that is a growne man, and gone on in the practice of mortification, yet notwithſtanding he may come to doubt and queſtion his ſalvation, and his right to heaven ſometimes. The reaſon is becauſe ſometimes by reaſon of temptations, or after the committing of ſome great and haynous ſinne, mortification in him may be clouded for a time, ſo that hee may looſe his aſſurance, the preſent ſenſe and apprehenſion of that aſſurance that may bee loſt for a time.

Iuſt as it was in Chriſt when hee was on the Croſſe in combate for our ſakes, h… ſeemes to have loſt for the preſent, the aſſurance and apprehenſion of Gods love, hee ſayd, My God my God why haſt thou forſaken me? The vaileing of the dietie was a kind of p. 68diſſertion, and forſaking of Chriſt, in reſpect of evidence and aſſurance, yet hee had the ground of his aſſurance ſtill; the humanitie of Chriſt was individually and inſeparably united to the God-head, which was the ground of this aſſurance. I ſay then it is not every man that is mortified that hath preſently aſſurance of ſalvation; no, nor every man that once hath had aſſurance of ſalvation that hath this aſſurance alway: it hath ebbings and tides, wanes and fulls; but indifinitely true mortification ſeales up to a man the aſſurance of ſalvation; hee that is dead with Chriſt, that man may be aſſured he ſhall live with him.

Reaſ. 1 And the reaſon is, becauſe God hath made a promiſe of life, and hath intaled everlaſting life (as it were) to thoſe that are mortified, Rom. 8.13. If yee live after the fleſh yee ſhall die,Rom. 8.13.Rom 8:13 but if through the Spirit you mortifie the deeds of the body yee ſhall live. Looke as God threatneth death to men that walke after the fleſh, ſo he hath promiſed, and covenanted to beſtow life on thoſe that mortifie the deeds of the fleſh.2 Tim. 2.11.2 Tim 2:11 So in 2 Tim. 2.11. ſaith the Apoſtle, This is a faithfull ſaying and worthy to be beleeved: for if wee bee dead with him, we ſhall alſo live with him. It is a faithfull ſaying. Now what firmer foundation or more pregnant rock can wee have of aſſurance then the promiſe of God? ſaith p. 69Saint Auſtin, S. Aug. lib. 12 cap. 1.he to whom truth it ſelfe hath made a promiſe, how ſhould hee be able to be deceived? he that is truth cannot lye. As God cannot be deceived ſo hee cannot deceiue: S. Auguſt. in the 12. Booke of his confeſſions Chap. 1.

It is true ſaith Bellermine, Bellarm.wee neede not feare in reſpect of God; to whom hath God promiſed eternall life? to them that are mortified, and they ſhall certainly enjoy eternall life, but here is the queſtion.

How ſhall we know that we are mortified?Queſt. Anſw.

I anſwer briefly.

Firſt, where God gives a grace, commonly at one time or other, God gives a man a gift to diſcerne that grace, I doe not ſay in the beginning, when grace is as it were, in its infancie, and beginning, or in temptation, but at one time or other God gives another gift; that is, a gift whereby a man ſhall diſcerne that grace, or elſe how ſhall God have the glory of his grace, if we cannot be aſſured that we have it? Or how ſhall we have comfort by the Grace of God, if our ſelves cannot come to be aſſured of it?

But, ſaith he,Obiect. Doe we not know that many men deceive themſelves with falſe perſwaſions of mortification? Many men thinke that ſinne is dead in them, when it is not dead but ſleepeth; As ignorant men thinke p. 70thinke the Flie in winter is dead, when others know that the Flie is but benummed, there is life in it, though ſhee doe not exerciſe that life.

But I anſwer what then?Anſw. what though that fooliſh and antick man at Athens thought all the Shippes that came to Beream were his owne, becauſe hee thought the Shippes his owne ſhould the owners of them not thinke they were theirs? If a man in a dreame think that hee eates ſhall not men therefore that are awake be aſſured that they eate? It followes not that becauſe ſome men are deceived with a perſwaſion of mortification when they have it not, that therefore others that are indeed mortified ſhould not bee perſwaded of it.

Well ſaith he, how ſhall we know it?

I anſwer,Queſt. Anſw. a man may know it three wayes.

Firſt, by the Word of God, which God hath left as a Teſt or Touch-ſtone, whereby men may try the ſinceritie and truth of their mortification. Heretofore I have given ſome notes, and characters (whereby ye may diſcerne whether you are mortified or no) out of the Scriptures. The firſt thing whereby we may try the truth of our mortification is the Scripture, which God hath left to bee a light to our feete, and a Lanthorne tp our paths, to bee a Touch-ſtone whereby wee p. 71may diſcover whether our mortification bee ſincere or counterfeit.

Secondly, there is another teſtimonie, and that is the teſtimonie of our owne conſcience, when the conſcience being renewed and ſanctified, conſcience beares witneſſe before God, out of long experience of the truth, and ſinceritie of mortification, that wee are mortified: for this aſſurance, that ariſeth from mortification, ariſeth not from one act, but from long experience of mortification. Now any man knowes, that knowes the nature of experience, that that ariſeth from many acts. The ſecond meanes then to know we are mortified, it is from the teſtimonie of our owne conſcience, and ſpirit, as the Apoſtle ſaith,Rom. 8.16.Rom 8:16 Rom. 8.16. that beares witneſſe that wee are the children of God, that we are mortified.

Thirdly and laſtly, there comes another teſtimonie as a meanes, and that aſſures the reſt, that is of Gods Spirit, that calmes the conſcience; and perſwades of this, that wee are mortified, and ſo by conſequent that wee have right to heaven. That is the firſt reaſon then, hee that is mortified, that is dead with Chriſt, hee is aſſured to live with him; becauſe God hath promiſed life and ſalvation, to ſuch as are dead with Chriſt; and ſuch as are dead with Chriſt, they may know themſelves at one time or other to bee dead with Chriſt.

p. 72Reaſ. 2 Secondly, Mortification ſeales up to a man the aſſurance of ſalvation, becauſe it ſeales to a man the aſſurance of his being in Chriſt. The argument is this, hee that may be aſſured that hee is in Chriſt, may bee aſſured that hee ſhall be ſaved: but hee that knowes that hee is mortified, and dead with Chriſt, hee may be aſſured that hee is actually in Chriſt: therefore he may be aſſured that hee ſhall be ſaved.

I aske, whence comes this death with Chriſt? Whence comes it that ſinne is mortified in a man? Is it not becauſe hee is in Chriſt, and is united to Chriſt? and thence it is becauſe hee is united to Chriſt, that hee partakes of the vertue, and Spirit of Chriſt, whereby ſinne is mortified; Let this bee ſufficient to bee ſpoken for the proofe of the point.

Vſe 1 In the firſt place, it ſerves for confutation: for if they that are dead with Chriſt may be aſſured by this, that they ſhall alſo live with Chriſt. Then ſurely a man may attaine a greater aſſurance of ſalvation, then Bellarmine, and the reſt of that faction perſwade men he may. They ſay a man cannot attaine it by the contemplating, and viewing of the grace of God is him, hee can but attaine a kind of hope of ſalvation; a kind of doubting, conjecturall, morall aſſurance; but for this aſſurance that we ſpeake of, our p. 73Countrey-men at Rhemes ſticke not to ſay that it is a damnable falſe thing,Rhem. on Rom. 9.Rom 9 upon Rom. 9. ſuch an aſſurance as is impoſſible to bee attained in this life, except it be by revelation, and by extraordinary meanes. And then they ſay moreover, if it bee attained, it is perillous, and dangerous to attaine: becauſe it opens to men, a gappe to all licentiouſneſſe; for ſay they, if a man may be aſſured of his ſalvation; let him doe what he will, hee ſhall be ſaved.

I cannot now enter into the liſts with theſe Rhemiſts at this time, but give me leave to their objection to returne two things.

Firſt, (ſay they) it is impoſſible for a man by mortification, to come to be aſſured of his ſalvation. I deſire them to unriddle me this; They ſay, a man by mortifying, by macerating himſelfe, by faſting and ſackcloth, and by whipping himſelfe, hee may merit ſalvation and heaven; May hee merit heaven, and not bee aſſured hee ſhall come to heaven? What? is it becauſe God is ignorant, and knowes not their good deeds? or becauſe hee is unjuſt, and will not reward them? If they ſay either, it is blaſphemie, if they give way to either of them, then they give way to this doctrine that wee ſpeake of. If a man by macerating himſelfe, in ſackcloth and aſhes, by whipping, and beating himſelfe, may merit heaven (as the Papiſts p. 74joyntly affirme, or moſt of them; And Getzer in his ſecond booke of Diſcipline. Chap. 8.) then certainly a man, by mortification may come to have aſſurance of heaven: for if a man bee not aſſured, but doubts, that doubt muſt come, that either God knowes not that wee deſerve heaven, by our mortification, and then God is not omniſcient; Or if hee doe know it, hee will not reward us according to our merits, and then hee is unjuſt; either of which to affirme is blaſphemy. So their owne tenent overthrowes themſelves. See the difference betweene truth and errour, one truth and vertue contraries not another, but one vice and errour contradict each other: as Covetouſneſſe oppoſeth Prodigalitie, &c.

Secondly, ſay they, as it is impoſſible to attaine, ſo it is dangerous to attaine, this opens a gappe to licentiouſneſſe. I wonder what feare there is of this, ſince wee affirme that this aſſurance is to bee had by holineſſe, by mortifying of our ſinfull luſts. It is true indeed, if we had aſſurance, if we did maintaine that it might bee gotten, notwithſtanding that we went on in the practice of our ſinfull luſts, then it were another matter: but wee affirme that this aſſurance is had only by the practice of mortification, by mortifying, and ſubduing our ſinfull luſts. And as it is gained by this, ſo it is to be preſerved p. 75by this. I wonder then what feare here can be of opening a gappe to licentiouſneſſe and wickedneſſe, by maintaining aſſurance of ſalvation, when we maintaine here with, that aſſurance is had by mortification, and is to be kept, and preſerved only by it. The rule of Philoſophy here is true, the ſame cauſe that produceth, the ſame cauſe preſerveth a thing: but to let them paſſe and to returne to our ſelves.

Vſe 2 If thoſe that are dead with Chriſt, may come to be aſſured, that they ſhall alſo live with him, how ſhould this ſtirre up all of us to labour for mortification! To indeavour to ſubdue and mortifie our ſinfull luſts, that we may come to bee aſſured, that after wee ſhall live with God! It is that that the Apoſtle commands, 2 Pet. 1.10. ſaith he,1 Pet. 1.10.1 Pet 1:10 Give diligence to make your calling and election ſure. Give diligence, it is not a thing ſo eaſily attained as ſome dreame, it is a thing that requires coſt and paines; a man hath it not but after long practiſe and indeavour of mortification. Now, I ſay, it is that that the Apoſtle perſwades us unto, to give diligence to make our Calling and election ſure. It is ſure enough in Gods counſell, we ſhould labour to make it ſure in our owne conſcience. Wee may complaine, men give diligence to make their houſes ſure, to make their lands, and preferments, and offices, and p. 76friends ſure, but how few give diligence to make their Calling and election ſure?

Yet I know not when there was ever more need, that wee of this place ſhould labour to make our calling and election ſure then now, wee perceive already that wrath is gone out from God, and the Angell of the Lord hath ſtrucken ſome among us, and they have fallen on the right hand, and on the left hand before us, and behind us, a…d wee our ſelves know not when our turne may come. Now the leſſe aſſurance we have of being here on earth, the more wee ſhould labour for aſſurance of our well being hereafter in heaven. And if wee have once this aſſurance, this will beſtead us, and miniſter comfort in all calamities. What though we bee poore, if wee have this aſſurance, wee know wee ſhall come there, where there is durable, unperiſhing riches: What if we be in diſgrace? this will make us poſſeſſe our ſoules with patience, and tell us that we ſhall come ſhortly to a place where wee are aſſured, all teares ſhall be wiped from our eyes, and all that blemiſheth our name: What though we bee ſicke? wee are aſſured that wee ſhall come to a place where we ſhall have no ſickneſſe but conſtant health. What though death come? It will make us chearfully to welcome it, and it will make us call it as Saint Ciprian doth,S. Cyprian. the Midwife of p. 77immortalitie, that ſhall tranſlate and remove us from a fading periſhing life, to the everlaſting life. Then let us (that God hath bin ſo gracious unto, that he hath ſpared us, and viſited others,) labour to improve the time to practiſe mortification, that in caſe worſe come, wee may yet be provided. If wee adreſſe our ſelves to this, who knowes if God will not graciouſly ſpare us, and not afflict us: or if it come, wee ſhall have infinite comfort, then when our dores ſhall bee ſhut up, and we have no other comfort, yet then our conſcience will witneſſe comfortably, that notwithſtanding wee die, yet wee ſhall come where wee ſhall live for ever. Oh then, as the Apoſtle ſaith, let us give all diligenec to make our calling and election ſure. It is a matter of paines, it is not eaſily gotten, but it will abundantly recompence the paines. If wee looke, and finde our ſinfull luſts mortified in part, let not that ſatisfie us, let us not reſt there, but goe further, and proceed in the worke of mortification: for looke as our mortification is, ſo is our aſſurance: the weaker our mortification is, the weaker our aſſurance of ſalvation; the ſtronger our mortification, the better aſſurance wee have of ſalvation.

Vſe 3 Thirdly, if they that are dead with Chriſt, may reſt aſsured that they ſhall live with him: then by the rule of contraries, p. 78they that are not dead with Chriſt cannot aſſure themſelves that they ſhall live with him. If only he can be aſſured of ſalvation in whō ſinfull luſts are mortified, then hee in whom they are not mortified, that man cannot bee aſſured of ſalvation. Indeed hee may have a kinde of a wilde hope, a preſumptuous confidence, but it is ſuch as will faile him in the time of need. Like to your Winter brookes, or land-floods; In the time of Winter when a man hath no uſe of water they flow abundantly; but in Summer, in the time of drought, when men have need, they are gone, they are not to bee had. So that aſſurance that a man hath, as long as hee goes on in the practice of his ſinfull luſts, it is a wild, deceitfull preſumption, ſuch an aſſurance as will doe him no good when hee comes to need it.

I have read it was the manner of tryall that was uſed, when there was a controverſie of land, whether it belonged to Ireland, or to England, they did take Snakes, and Toades, and poyſonous Serpents, and put there, and if they lived there, they concluded it belonged to England, if they died, they judged it belonged to Ireland: the reaſon was, becauſe no venemous thing will live there. I apply it thus, ſinfull luſts are like Snakes and Toades, and venemous creatures: looke what ſoule they live in, if they p. 79live in a mans ſoule, it is an argument that hee belongs not to heaven, and wee know what place he belongs to then, onelyonly to hell, if it dye in us, we may aſſure our ſelves that wee belong to heaven. Hee in whom ſinne lives, and his luſts continue unmortified, that man cannot aſſure himſelfe of ſalvation.

The reaſon is, becauſe all aſſurance comes from the promiſe of God; God hath made no promiſe to men that continue and goe on in the ſervice and obedience of their ſinfull luſts, hee threatens nothing but death and deſtruction to ſuch, If yee live, after the fleſh yee ſhall dye, Rom. 8.13.Rom 8:13Rom. 8.13. This ſhall ſuffice to have ſpoken of the third point the certainty of this connexion, If we be dead with Chriſt, we beleeve that we ſhall alſo live with him. Mortification ſeales up to a mans ſoule and conſcience the aſſurance of ſalvation: for they that are dead with Chriſt may reſt aſſured, and perſwaded that they ſhall live with him.

I come to the fourth and laſt point, The cauſe and ground of this death to ſinne and this life to grace, which is Chriſt, If wee be dead with Chriſt, we beleeve that we ſhall alſo live with him: If we be dead with Chriſt, that is, if we be dead by the vertue and power of Chriſt, then wee beleeve that wee ſhall alſo live by vertue and power of the ſame Chriſt. The concluſion is this, that,

p. 80As our death to ſinne ſo our life to grace, they both proceede from Chriſt.

If we be dead with Chriſt ſaith the Apoſtle, that is, if wee be dead by the vertue and power of Chriſt: if ſinne be dead in us, then wee beleeve that wee ſhall alſo live with Chriſt the life of grace here, and of glory hereafter, by the power and vertue of the ſame Chriſt. I ſay, the point on which I ſhall inſiſt is this, that as our death to ſinne, ſo the life of Grace, they both proceede from Chriſt, Chriſt is the author and the producer of both. So ſaith Saint Paul in Gal. 2.20. ſaith the Apoſtle,Gal. 2.20.Gal 2:20 I am crucified with Chriſt, yet notwithſtanding I live, yet not I but Chriſt liveth in mee, and the life that I live in the fleſh is by the faith of the Son of God, who loved me, and gave himſelfe for me. Looke what the Apoſtle Paul ſpeakes of himſelfe, the ſame may every Chriſtian (in whom ſinne is dead and mortified, and the life of grace wrought) ſpeake of himſelfe, ſaith the Apoſtle, I am crucified with Chriſt, that is, ſin is crucified in me, ſinfull luſts are crucified and mortified in me by the vertue of Chriſt, ſo ſaith he, I live, yet not I, but Chriſt liveth in me, I live by the faith of the Son of God. As I am crucified to ſinne by Chriſt, ſo I live by the vertue of Chriſt.Phil. 3.8, 9, 10Phil 3:8Phil 3:9Phil 3:10 So in Phillip. 3.8, p. 819, 10. He deſires ſo earneſtly to be found in Chriſt that he contemned and undervalued all things but this, that he might be found in Chriſt, ſaith he, I account all loſſe for the excellent knowledge of Chriſt, for whom I ſuffer the loſſe of all things, nay I account them not onelyonly loſſe but dung, that I may winne Chriſt and be found in him, we ſee in verſe 10. the reaſon, that I may know him and the power of his reſurrection, and the fellowſhip of his ſuffeings being made conformable to his death. The reaſon why the Apoſtle deſired to be found in Chriſt, and why in compariſon of this he accounted all things as droſſe, it was becauſe he might bee made partaker of Chriſts death. What is the fellowſhip of Chriſts death, but to bee partaker of the Spirit of Chriſt that raiſed him from the dead, that by the ſame Spirit of Chriſt hee might bee rayſed from the death of ſinne to the life of grace.

The reaſon of it is this, becauſe as our death to ſinne, ſo our life to grace, are both the worke of grace, from whom can wee expect the worke of grace, but from him in whom is the fulneſſe of grace? ſo ſaith Saint Iohn Ioh 1.14. The Word was made fleſh, (that is, Chriſt) and dwelt among us, Ioh. 1.14.John 1:14and wee ſaw his glory, as the glory of the onelyonly begotten Sonne of God full of grace and truth. Our death to ſin and our life to Chriſt are both the effects of p. 82Gods grace: Now from whom can we have the effects of Gods grace, but from him in whom alone is the fulneſſe of grace? The word was made manifeſt among us, in whom is the fulneſſe of truth and grace. Look as it is in the naturall body ſo it is in the miſticall body, as in the naturall body all the naturall motion proceeds from the head, and from the vertue that is derived from the head to the members; ſo in the myſticall body, all the ſpirituall motion it proceeds from the influence of the head; Chriſt is the head, and from him as from the head, is derived all the vertue to the members of Chriſt, by which the death to ſinne, and the life of grace is wrought in us likewiſe.

Looke as it was in the oyle of Aaron, the oyle that was powred on the head of Aaron, it ſtayd not on his head, but deſcended to the skirts of his cloathing: So the Spirit of Chriſt, it reſts not on Chriſt onelyonly, but from Chriſt as the head, it deſcends upon all the members of Chriſt: The reaſon thereof, why as our death to ſinne, ſo the life of grace proceeds from Chriſt, is becauſe both are the workes of grace, according to that of the Evangeliſt, in him dwells all the fulneſſe of grace, and in Colloſ. the Apoſtle ſaith, In him dwells the fulneſſe of the Godhead bodily. For the better and fuller opening of the point, give me leave to propoſe, and reſolve p. 83one queſtion, and that is this.Queſt. If our death to ſinne, and our life of grace both proceede from Chriſt, that Chriſt is the author of them actions, then how is Chriſt the author of them? what kinde of cauſe is Chriſt ſayd to be both of our death to ſinne, and of the life of grace?

I anſwer briefly,Anſw. Chriſt may be ſayd to be the cauſe both of our death to ſin and of the life of grace, in a fourefold reſpect, or hee is a fourefold kind of cauſe.

Chriſt is the

1 meritorious

2 exemplary

3 morall

4 efficient

Cauſe as of our death to ſin, ſo likewiſe of our life to grace.

Firſt, Chriſt is the meritorious cauſe; for Chriſt did by his death and obedience, not onelyonly purchaſe for us a releaſe and freedome from hell, and conſequently title to heaven, but Chriſt merited for us, the donation of the Spirit of God, whereby we are made fit for, and capable of that inheritance. Chriſt not onelyonly purchaſed a right to heaven, but grace holines, whereby we might come at laſt to jus in…re: For as I ſayd before, by the righteouſnes of Chriſt onelyonly we come to have right to heaven, but it is our owne righteouſneſſe, whereby we come to be made capable of that right to heaven, for ſaith the Apoſtle. fleſh and blood ſhal not enter into the kingdome of heaven p. 84Fleſh and blood, that is, nature uncorrected, unſanctified, and uncontrolled it ſhall not inherit the kingdome of God; therefore Chriſt hath purchaſed not onelyonly redemption from hell, and title to heaven, but the donation of the Spirit of God, whereby we are made fit and capable of heaven, whereby wee are made meete, as the Apoſtle ſaith to be partakers of the inheritance with the Saints in light. Ioh. 17.19.John 17:19So ſaith the Evangeliſt, Ioh. 17.19. For their ſakes ſaith our Saviour I ſanctifie my ſelfe, that they alſo may be ſanctified through the truth. Chriſt ſanctified himſelfe not onelyonly to redeeme us from hell, and to procure title to heaven, but he ſanctified himſelfe that his members might bee ſanctified, that by the merit and vertue of Chriſts ſanctification we might be ſanctified. So ſaith the Apoſtle to Titus, he hath beſtowed on us the ſpirit through Chriſt,Tit. 3.5.Titus 3:5 Tit. 3.5. not by the workes of rightcouſneſſe that wee had done, but according to his mercy he ſaved us, by the waſhing of regeneration and the renewing if the holy Ghoſt, which he ſhed on us abundantly through Ieſus Chriſt our Saviour. It is through Chriſt onelyonly, as through the meritorious cauſe; by whom wee obtaine the Spirit of God, by which Spirit our ſinfull luſts are mortified in us, and by which we are quickned and revived to the life of grace, ſo Chriſt is the meritorious cauſe, hee deſerved the donation p. 85of the Spirit from his Father.

Secondly, Chriſt as hee is the meritorious ſo he is the exemplary cauſe, as of death to ſinne, ſo of our life to grace. Chriſt in dying to ſinne he ſet himſelfe as a patterne to us, to teach as alſo that wee ſhould dye to ſinne. Chriſt in riſing from the grave hee ſet himſelf a patterne to us to teach us to riſe from ſinne, ſo he is the exemplary cauſe.

For Chriſt is a patterne for our immitation in his morall actions, and wee muſt reſemble after a ſort ſome of his Mediatorious actions alſo; not onelyonly in the good duties that are commanded in the Law, but in thoſe that he performed for our redemption; It is true in a different manner. Chriſt is a patterne to us in actions morall, that is in the good things that he performed that are commanded in the Law, he is our patterne to be imitated in the ſame kinde: As Chriſt was gracious to the poore, ſo ſhould wee to them that are poore, and in diſtreſſe in the ſame kind; as he was temperate ſo may wee imitate him in the ſame kinde, though not in the ſame degree. But for his actions Mediatorious, we are to reſemble ſome of them too, though not in the ſame kinde, yet in ſome way of uſe. As hee died for ſinne, ſo wee ſhould dye to ſinne, as he roſe from the grave ſo wee ſhould riſe from ſinne to newneſſe of life: ſo ſtill Chriſt is our patterne. As Saint p. 86Auſtin ſaith, Chriſt came not onelyonly to helpe us, and to performe the things that wee ought to have done, but he came to teach us by his example what we ought to do. And he teacheth us, he is our Schoolemaſter not only in his actions morall, but in his actions mediatorious, ous; in the former we may imitate him in the ſame kind, though we cannot in the ſame degree, in the latter wee cannot imitate him in the ſame kinde, yet in ſome, ſort wee may.

We ſhould be as the Heletropium, that opens and ſhuts with the Sunne, ſo wee may follow the lambe whereſoever he goeth, as hee dyed for ſinne ſo we muſt dye to ſinne, as hee roſe from the grave ſo we muſt riſe from the death of ſinne to newneſſe of life, ſo Chriſt is the exemplary cauſe of our death to ſinne, and the life of grace.

Thirdly, Chriſt is the morall, moving, perſwading cauſe of both. That the Apoſtle wills Timothy to remember, 2 Tim. 2.8. Remember, ſaith hee,that Ieſus Chriſt of the ſeede of David, was raiſed from the dead, according to my Goſpel: he bids him remember it, why remember it? becauſe the very thought and remembrance that Chriſt dyed and roſe againe, it cannot chuſe but be a powerful motive to holineſſe, for it makes men conclude & argue with themſelves, what did Chriſt lay downe his life for us, and ſhall not wee lay p. 87downe our luſts for him? Did Chriſt ariſe againe the third day from the Grave, and ſhall not wee riſe from the death of ſinne, to newneſſe of life? Doe wee profeſſe our ſelves to bee members of Chriſt, and not indeavour conformitie with our head Chriſt? Shall wee be like the Image or ſtatue of Nebuchadnezar, to have a head of gold, and to have feet of mire and clay? So, Chriſt is not only the meritorious, and exemplary, but the moving, perſwading cauſe: the very thought, that Chriſt died for ſin, and roſe againe, it will move us to die to ſin, and to live the life of grace.

Fourthly and laſtly, Chriſt is the cauſe efficient, as of our death to ſinne, ſo of the life of grace. It were in vaine, that Chriſt were the meritorious cauſe, that hee had merited the donation of Gods Spirit, whereby ſinne might be killed, and wee be quickened to the life of grace. It were in vaine for him to ſet himſelfe as a patterne for us to imitate; and that hee is a morall cauſe to move, and perſwade us to imitate him, unleſſe hee were alſo the cauſe efficient, to worke in us this death to ſinne, and this life of Grace: therefore Chriſt alſo is the efficient cauſe hee workes in us, both a death to ſinne, and the life of grace. For the underſtanding of which, know, that Chriſt not only ſaves us by merit, but hee ſaves us by efficacie too; p. 88not only by Merite in deſerving of life for us: but in efficacie in fitting, and preparing us to partake of life. Hee not only by death hath aboliſhed, and removed death for ſin; but hee abates in us daily the power of ſinne, ſo hee is the efficient cauſe as well as the reſt.

But you will aske how comes Chriſt to be the efficient cauſe of death to ſinne, Queſt.and of the life of grace; by what meanes doth hee worke in us theſe two?

I anſwer,Anſw. in Chriſts working in us theſe things there are ſome things that concurre in the firſt working of this life of grace, and death to ſinne; and there are others that concurre not to the firſt worke, but to the increaſing, and augmentation of it.

Thoſe that concurre to the firſt worke are three;

1. The Spirit of God.

2. The Word of God.

3. And Baptiſme.

Now thoſe againe that concurre not to the firſt worke of our death to ſinne, and kindling of this ſpirituall life, but to the further increaſe, and augmentation of it, when it is wrought: they are two;

1. Faith.

2. And the Lords Supper.

Of every one of theſe briefly.

Firſt, I ſay, the principall cauſe of death to p. 89ſinne, and of the life of grace, is the Spirit of Chriſt, ſo ſaith the Apoſtle in that place before alledged, Rom. 8.12.13. ſaith he, If yee live after the fleſh yee ſhall die, Rom. 8.13.Rom 8:13but if yee mortifie the deedes of the body through the Spirit, yee ſhall live. It is through the Spirit of Chriſt whereby ſinne is mortified in us, and through the Spirit of Chriſt that we are quickned to the life of grate. In which reſpect it is called the quickning Spirit: ſaith Chriſt Ioh. 8. The ſpirit quickneth. It is called alſo the Spirit of ſanctification,Joh. 8. 1 Theſſ. 2.John 81 Thess 2 1 Theſ. 2. Why is it called the Sanctifying ſpirit? becauſe by it we are ſanctified. Now what are the parts of Sanctification? They are two, firſt our death to ſinne, the ſubduing of the power of ſinne: ſecondly, our enlivening and quickning to grace. Now the Spirit of God is ſaid to be a ſanctifying Spirit in reſpect of both theſe: for from the Spirit of God it is that ſinne is mortified in us; and it is from the quickning Spirit, that we are enlivened to a new life, ſo the principall cauſe is the Spirit of God.

There are two other cauſes, and thoſe are inſtrumentall.

Firſt, the Word of God, that is a powerfull meanes whereby God workes in us this death to ſinne, and the life of grace; it is a powerfull meanes that God uſeth, as the Apoſtle ſaith, for the battering, and demolution p. 90of all Satans ſtrong holds. Our luſts of themſelves are too ſtrong for us to vanquiſh, it is the Spirit only that is mightier, that can vanquiſh them: but by what meanes doth the Spirit doe it? It is by the Spirit as the principall cauſe, but by the Word, as the inſtrumentall cauſe, or by the Spirit of God concurring with the Word. For the Word of it ſelfe is not of power to mortifie ſinne, and to quicken us to a new life of grace: but as it is a meanes to convey, and derive to us the Spirit of God.

It is with us as it was with Lazarus when he was raiſed from the grave to a new life: hee was raiſed by the word of Chriſt; it was indeed by the word of Chriſt; but it was not only the word of Chriſt that raiſed him: but the vertue of Chriſts Spirit went along with that word, and made that effectuall for the raiſing of him. So it is with us, it is not the Word only that is available for the mortifying of our ſinfull luſts, of that quickens us to the performance of the holy duties of a new life: but the Word as it is the inſtrument of the Spirit of God which is the chiefe Agent.

Secondly, another inſtrumentall cauſe is Baptiſme, that alſo is a meanes whereby the Spirit of God workes in us this death to ſin, and life of grace: Now Baptiſme is a cauſe of both theſe three wayes.

p. 91Firſt, as it is a cauſe reſembling, or as a type, ſhadowing and pointing our to us, our death to ſinne, and our life of grace: which type and reſemblance was farre more expreſſe in hotter clymates and Countreys; in which in Baptiſme they uſed to drench the child, to dippe it in the water, which dipping of the child in the water, was a reſemblance and type to them, of their death to ſinne with Chriſt: and their riſing out of the water, expreſt their riſing to newneſſe of life; ſo by Baptiſme wee are ſaid to bee dead to ſinne, and alive to God through it, as a reſemblance expreſſing to us this death and life.

Secondly, not only as a reſemblance, but as a ſpeciall meanes whereby the Spirit of God concurres, and goes along with the Element of water, and makes it effectuall for the cleanſing of us, as from the guilt of ſin; ſo for the ſubduing the power of ſinne, and working in us a new life: in which reſpect it is ſtiled by the Apoſtle in Titus 3. The laver of regeneration; that is,Tit 3.Titus 3 it is that meanes whereby the Spirit of God workes regeneration this death to ſinne, and life of grace.

Thirdly and laſtly, Baptiſine is ſaid to be a cauſe, as of our death to ſinne, ſo of the life of grace, in regard of the ſtipulation or covenant: becauſe when wee are baptiſed, wee enter into a ſolemne vow, and covenant with p. 92God, that we will forſake the Divell and all his workes: there is mortification; and that wee will lead a new life, there is vivification. So it is ſaid to be a cauſe in regard of the ſtipulation, and contract that wee make then, ſolemnly by our ſelves, or by thoſe that undertake for us that are our ſureties, our God-fathers, and God-mothers: It is a meanes in that regard. Let this ſuffice to be ſpoken of the meanes whereby Chriſt as an efficient cauſe, workes this death of ſinne, and life of grace.

Before I paſſe, let me tell you, as by theſe cauſes, this death to ſinne, and life of grace is wrought: ſo there are other cauſes that ſerve not to kindle this ſacred ſparke, but to increaſe it, and make it grow to a flame: ſuch meanes as doe not ſerve for the performing of the firſt act of mortification and vivification: but when once there is mortification, and quickning in the ſoule, they increaſe both, and thoſe are principally two;

1. Faith.

2. The Lords Supper.

Firſt,Col. 2.12.Col 2:12 Faith, ſo ſaith the Apoſtle, in Colloſ. 2.12. Yee are buried with Chriſt in Baptiſme, wherein you are riſen with him through the faith of the operation of God. I ſay, faith is not the meanes to give us the firſt aſſault, and impreſſion upon ſinne, to mortifie, and ſubdue it at the firſt: but when we are mortified, p. 93Faith helpes, and increaſeth, and perfects that worke of mortification. So that the ſophiſme of our adverſaries is eaſily anſwered: ſay they, if wee bee riſen through Chriſt, to a new life of grace, and through faith: then ſay they, wee have Faith before wee be quickned, for ſay they, that which is the cauſe of the effect, muſt goe before, as the cauſe of that effect. Now if Faith bee a meanes to raiſe us to a new life, then before wee have a new life, we have Faith; for ſaith Apoſtle, Yee are riſen with him, through the faith of the operation of God: therefore wee have Faith before wee can riſe. I anſwer, with Ameſius; Faith is not the cauſe of the firſt mortification, but the cauſe of the increaſe of mortification; it is not that by which at the firſt wee are quickned, but when once wee are quickned, it is that by which the worke of vivification is more and more increaſed. Conceive it thus, The worke of grace, is only the fruit, and effect of the Spirit of grace. Now when the Spirit of God enlivens, and quickens us, it begets in us, as other graces, ſo the grace of faith; Now when this grace of faith is wrought in us, by this wee are united more to Chriſt then before, and ſo partake more of the vertue of Chriſt, and ſo the worke of Mortification, and vivification is more increaſed. Faith then concurres not to the firſt p. 94act of mortification, and vivification, but it concurres to the increaſe, and augmentation of both.

The ſecond meanes or cauſe that concurres not to the firſt act, but to the increaſe of mortification and vification, it is the Lords Supper: for that ſerves (as the antient Father calls it) as phyſicke received into the body, not only for the checking and curbing, and expelling of obnoxious humours, but for the reſtoring of health by conſequent: ſo the Lords Supper duly received, it ſerves as a meanes to abate ſinfull luſts in us, if it bee worthily received I ſay, not by a dead faith; hee that receives it worthily, it is a meanes to mortifie ſinne in him, and ſo by conſequent, for the quickning of him to a new life, the life of grace, though not to the firſt act, yet to the increaſe of that former life that was in him. It is called meate. Now as the meate that wee receive cannot availe to beget a new life in a man: put meat into the mouth of a dead man, it doth not quicken him: put meate into the mouth of a living man, and it increaſeth his life. So in the Lords Supper worthily received; it is not a meanes to worke the firſt act of Mortificatification, and vivification, but when once Mortification and vivification are begun, when there is a new life in a man: this ſerves as ſpirituall food to ſtrengthen and increaſe that life.

p. 95Let this ſuffice for the anſwer to the queſtion propoſed, If Chriſt bee the cauſe of death to ſinne, and of the life of grace how hee is the cauſe; hee is the cauſe meritorious, the exemplary, the morall, and efficient cauſe: hee is the cauſe efficient, both by his Spirit, by his Word and by Baptiſme. And then he is the cauſe efficient though not of the firſt act of mortification, and vivification, yet of the increaſe of them, that is, by Faith, and the Lords Supper. I come briefly to the uſe.

Well, if through Chriſt alone,Vſe. and by vertue derived from him as a head wee die to ſinne, and live to grace, then this ſerves to ſtirre us all up to deſire and indeavour to bee in Chriſt, that wee may partake of the vertue of Chriſt, whereby ſinne may bee killed in us, and mortified; and whereby wee may be quickned to the life of grace. It was the deſire of Conſtantine, and the glory of him too, hee profeſſed that hee had rather be a member of Chriſt, then the Lord and King of the Empire. Now if wee deſire to partake of the vertue of Chriſt, our firſt care muſt be, to labour to be in Chriſt.

For looke as it is with a Plant, it partakes not of the vertue of the ſtocke till it be grafted into it, and then it doth; ſo it is with us if we be grafted into Chriſt wee ſhall partake of the vertue of Chriſt, by which ſinne will p. 96be mortified in us, and we ſhall be quickned to a new life of grace. As it is in the naturall body, the members partake not of the vertue of the head, unleſſe they be united to the head; ſo it is with us except wee be united to Chriſt through a true and lively faith, (which is the ſinew and ligament by which we are tyed to Chriſt) we doe not partake of the vertue of Chriſt. Indeede many of us deſire the favour of great ones, to receive benefit from them: but there is no man, no Monarch on the earth by whom wee can reape that benefit as we may by Chriſt if we be in him.

We acknowledge that Kings are Lords of life and death; yet they are not Lords of this life and death. All the Kings and Monarchs in the world, though they may take away the life of their ſubjects, yet they cannot take away the life of one luſt or ſinne, though perhaps they may give life to a man, that is, not to take it away when they may, yet they cannot give a new life to a man, they cannot worke this new life the life of grace. Therefore it ſhould bee our deſire and indeavour to be in Chriſt, that wee may partake of the vertue of Chriſt, ſince it is onelyonly hee from whom the vertue comes, by which ſinne is mortified, and wee are quickned to a new life. Let us labour to bee in him that wee may partake of this vertue.Zach. 13.1.Zech 13:1 In Zach. 13.1. p. 97It is called a fountaine opened for ſinne, and for trangreſsion. Chriſt is not onelyonly a pond or a poole that is dryed up, but a fountaine and perpetuall ſpring; if wee deſire to have our ſoules waſhed from corruption and ſinne, let us labour to waſh them in this living ſpring and fountaine. And then it is a fountaine opened, not a ſealed fountaine as wee reade in Scripture. And then againe, as it is a fountaine opened for the killing of ſinne, ſo for the quickning to a new life. Looke as it was with that River that Naaman waſhed himſelfe in, he was not onelyonly cleanſed of his Leproſie, but his fleſh came againe as the fleſh of a childe; ſo every one that is waſhed in the blood of Chriſt he is not onelyonly cleanſed from the Leproſie, and corruption of ſinne, but his fleſh comes as the fleſh of a childe; the life that he formerly had in Adam, comes againe to him by the vertue of Chriſt. That is the firſt Vſe; if our death to ſinne, and life in grace proceede both from Chriſt, this ſhould be a motive to us to labour to be in Chriſt, that we may die to ſinne and live with him.

Vſe 2 Secondly, if our death to ſinne,To roturne the prayſe of grace to Chriſt. and life in grace proceede from Chriſt, then when wee finde in our ſelves ſinne in any ſort mortified, and that wee are inabled to performe holy duties; wee know from whom wee have it; let us know to whom p. 98we ought to returne the glory of it. Let us ſay as David, through thee we have done valiantly. It is through Chriſt, and by vertue from him that wee overcome our luſts, or elſe they are too ſtrong for us. If wee be enabled to doe holy duties, let us lift up our eyes to heaven, and ſay, through thee O Chriſt wee are enabled to doe this. As all the vertue whereby wee dye to ſinne, and live the life of grace is from Chriſt, ſo it is equall that all the glory ſhould bee returned to Chriſt. It is the greateſt ſacriledge in the world, to attribute any thing to us. To mortifie ſinne it is a part of Chriſts kingly power, of his kingly office. Now hee that chalengeth any vertue, and power to mortifie ſinne in himſelfe, or to raiſe himſelfe to a new liſe of grace, hee is guilty of high treaſon, hee uſurpes on the Kings prerogative. It is Chriſts prerogative onelyonly to mortifie ſinne in us.

Thirdly, if it come of Chriſt alone, our death to ſinne and our Iffe of grace; then wee ſee what to judge of them that are out of Chriſt, ſinne is neyther mortified in them, nor they quickned to a new life of grace. If all water proceede from one Fountaine, then that that is ſeperate from that Fountaine muſt of neceſſitie be dry. If Chriſt be the Fountaine of all Grace, by which our ſinnes are mortified, and wee quickned to a p. 99new life, then they that are out of Chriſt, they cannot have eyther death to ſinne, or the life of grace: Whatſoever is in them it is dead, if there bee any thing that is good, whatſoever it is it is dead, whatſoever is alive in them it is but dead, it makes them dead to grace here, and aſſures them that except they be revived, they ſhall goe from one death to another, from ſpirituall death to eternall, for evermore.

FINIS.