Sermons Volume 2, 2 Corinthians 5 · Sermon 28
SERMON XXVIII.
2 Cor. 5.14.
—Then were all dead.
WE have handled the intensiveness of Christs love, he died; the extent, how for all is to be interpreted; now the fruit, dying to sin, and living to righteousness. The first in this last clause. [Then were all dead] not carnally in sin, but mystically in Christ, dead in Christ to sin. In the Original the words run thus, foreign, not dead in regard of the merits of sin, but dead in the merits of Christ, for the Apostle speaketh here of death, and life, with reference and correspondence to Christs death, and resurrection, as the original pattern of them, in which sense we are said to die when Christ died for us, and to live when he rose again.
2. He speaketh of such a death as is the foundation of the Spiritual life; he died for them, then were all dead; and he died for them, that they might live to him that died for them, and rose again. Our translation seemeth to create a prejudice to this exposition [were dead] in the Greek, 'tis foreign, all died, or all are dead, that is, to sin, the World, and self interes…s. And besides it seemeth to be difficult to understand, how all Believers were dead when Christ died, since most were not then born, and had no actual existence in the World, and after they are converted, they feel much of the power of sin in themselves.
Ans. They are comprized in Christs act done in their name, as if they were actually in being, and consenting to what he did. In short, they are dead mystically in Christ, because he undertook it: Sacramentally in themselves, because by submitting to baptism, they bind themselves, and profess themselves ingaged to mortify sin. Actually they are dead, because the work at first conversion is begun, which will be carryed on by degrees, till sin be utterly extinguished.
Doct. That when Christ died, all Believers were dead in him, to sin, and to the World.
'Tis the Apostles inference [then were all dead.] The expression should not seem strange to us, for there are like passages scattered every where throughout the Word.
1. Therefore I shall shew you first, that this truth is asserted in Scripture.
2. I will shew you how all can be said to be dead, since all were not then born, and had no actual existence in the World.
3. How they can be said to be dead to sin and the World, since after conversion they feel so many carnal motions.
4. What use the death of Christ hath to this effect to make us die to sin and the World.
1. That this truth is asserted in Scripture. To this end I shall propound and explain some places. The first is, Rom. 6.6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should no longer serve sin. In that place observe,
1. The notions by which sin is set forth. 'Tis called by the names of the old man, and the body of sin, and simply and nakedly; possibly by the old man natural corruption may be intended; by the body of sin, the whole mass of our acquired evil customs; by sin actual transgression. Or take them for one and the same thing diversly expressed, in-dwelling sin is called an old man. A man it is, because it spreadeth its self throughout the whole man. The Soul; for Gen. 6.5. 'tis said, every Imagination of the thoughts of his heart is only evil continually. The Body, Rom. 6.19. As you have yielded up your members Servants to uncleanness, and to iniquity, unto iniquity. And 'tis called an old man, as grace is called a new man, and a new creature; and it is so called because it is of long standing; it had its rise at Adams fall, Rom. 5.12. Whereas by one man sin entred into the World, and death by sin; so that death passed upon all, because all had sinned. And it hath ever been conveyed since from Father to Son, unto all descending from Adam, Psa. 51.5. Behold I was shapen in iniquity, and in sin did my Mother conceive me. So that 'tis born and bred with us. And, Partly, because in the godly 'tis upon the declining hand; and draweth towards its final ruine and expiration. De jure, 'tis an old antiquated thing, not to be cherished, but subdued: De facto, 'tis upon declining, and weakning more and more. And this old man is afterwards called the body of sin, the whole Mass of habitual sins, composed of divers evil qualities, as the body of divers members; this is our enemy.
2. Observe in the place, the priviledge that we have by Christs Death: That our old man was crucified with him: That is, when Christ was crucified: And the Apostle would have us know this, and lay it up as a sure principle in our hearts; the meaning is then, there was a foundation laid for the destruction of sin, when Christ dyed, namely as there was a merit and a price paid, and if ever our old man be crucified, it must be by vertue of Christs death.
3. Observe the way how this merit cometh to be applyed to us: Something there must be done on Gods part, in that expression that the body of sin may be destroyed: Which intimateth the communicating of the Spirit of grace, for weakning the power, love, and life of sin: And something done on our part, that henceforth we should not serve sin. There was a time when we served sin, but being converted, we changed Masters, as the Apostle saith, Rom. 6.18. Being made free from sin, ye became the Servants of Righteousness. Now he that hath been Servant to a hard and cruel Master, is the better trained up to be diligent and faithful in the service of a gentle, loving, and bountiful Master: Before regeneration every one of us pleased the flesh, but when our eyes are opened by grace, we see the folly, mischief, and unprofitableness of such a course; and therefore can the better brook another service, which will be more comfortable, and profitable to us. And in this new estate we do as little service for Sin, as formerly we did for Righteousness, Rom. 6.20. When you were the Servants of Sin, ye were free from Righteousness; when Righteousness had no power, and dominion over you; had no share in your time, strength, thoughts, affections, endeavours, you took no care▪ made no conscience of doing that which was truly good; you must now as strictly abstain from Sin, as then you did from Righteousness, yea, you must do as much for grace, as formerly you did for sin, verse 19th. As you have yielded your members Servants unto uncleanness, and to iniquity▪ unto iniquity: So now yield your members Servants to Righteousness, unto Holiness: As watchful, as earnest, as industrious to perfect holiness. The next place is that, 1 Pet. 4.1. For as much then as Christ hath suffered for us in the flesh, arm your selves likewise with the same mind: For he that hath suffered in the flesh, hath ceased from sin. In that place there are three things notable.
1. The ground and foundation of the Apostles Argument.
2dly. The exhortation built thereon.
3dly. The reason connecting and joyning both.
1. The foundation of his Argument is, that Christ hath suffered for us in the flesh. That is, hath in our name and nature, suffered the wrath due to us for sin.
2. The inference of duty built thereon; as that we should arm our selves with the same mind. That is, we must follow, and imitate Christ also in suffering in the flesh: Or which is all one, a dying unto sin: This should be armour of proof to us, against all Temptations. If we had the same mind that he had, or could put on the same resolution, to wit, to suffer in the flesh, or crucify our carnal nature, lusts and passions: Strongly resolve to desist from sin, for which Christ hath suffered, how pleasant soever it be to our flesh.
3. The reason which joyneth both the Argument and Inference of duty together, for he that hath suffered in the flesh, hath ceased from sin. This last clause cannot be understood of Christ, who never sinned, but of the believer; how shall we understand it of him? How hath he suffered in the flesh? And so ceased from sin? There are two expositions of it.
First thus; One that hath suffered in the flesh, that is, is crucified in his carnal nature, hath mortified his flesh; it hath not respect to suffering afflictions, but mortifying of sin, foreign hath ceased from sin, no more to serve it henceforward, that he should no longer live the rest of his time in the lusts of the flesh, but according to the will of God: This exposition inferreth it from Christs sufferings for us; that our mortification is in correspondence, and conformity to Christs Death: And as necessarily flowing from the vertue of his cross, and the obligation left thereby on all believers. But the Second exposition maketh it clearer thus.
The believer is reckoned a sufferer in Christ: He hath suffered in the flesh; when Christ suffered judicially in his Surety, whatever sufferings were inflicted on Christ, the same are reckoned as inflicted on believers. And so to have ceased from sin, in regard of Christs undertaking to make him cease from it: And the obligation which Christ suffering in his room, putteth upon him to mortifie it: The matter is as certain, as if it were already done. Another place is that, Gal. 2.20. I am crucified with Christ. There are three Propositions included in that short speech: That Christ is crucified; that we are crucified; that we are crucified with Christ. It doth not imply any fellowship with him; in the act of his Mediation▪ there he was only taken, but we are spared: As Isaac was dismissed, when the Ram was taken for an offering, Gen. 22. And God saith, Job 33.24. Deliver him from going down to the p…t, for I have found a ransom. Or as Christ told his persecutors, John 18.8. If therefore ye seek me, let these go their way. His offering himself in that sort, was a pledge of his offering himself to the curse of the Law, and punishment due to sin, to exempt us from it. What then doth our being crucified with Christ signify? It implyeth our participation of the benefits of his Mediation, as if we were crucified in our own Persons.
4. Considerations will clear it to you.
1. That Christ in dying, did not stand as a private, but publick person, in the place and room of all the Elect; for he is their Surety.
2. That the benefits which are purchased in his Cross and Passion, are thereby made ours, as if we had been crucified in our own persons: We are really made partakers of the fruits of Christs Death.
3. The great benefit of his cross, or Sacrifice of himself, was to put away sin, Heb 9.26.
4. Sin is put away, either as to the removal of the guilt of it, Matth. 26.28. This is the Blood of the New Testament which was shed for many, for the remission of sins: Or for subduing the strength of it, 1 Pet. 2.24. He bore our sins in his own Body upon the tree. That he being dead unto sin, might live unto Righteousness: He dyed not only to obtain forgiveness of sins, and reconciliation with God: But that we might die unto sin: So that his redeemed ones are strictly urged to mortify sin: Because the old man of indwelling corruption did receive the stroke of death, by his death: So that either in point of Justification, when Justice challengeth us for sins, we may send it to Christ, who died one for all, & may plead; I am crucified in Christ, he hath satisfied for me: Or in point of Sanctification we may, in the way which God hath appointed, expect the subduing of sin, as if we had merited this grace our selves: 'Tis a great advantage, when we can say, I am crucified with Christ. The next place is that, Col. 3.3, 5. Ye are dead, therefore mortify: 'Tis spoken as a thing done already, ye are dead, yet there is a thing to be further done, therefore mortify. But how are we dead? Partly, in regard of the certainty, to assure us it shall be done: And Partly, to oblige us the more strongly to endeavour it. And Partly, because we have consented to this obligation in Baptism. All the members of the Church have ingaged themselves to imploy the death, and strength of Christ, for the subduing of sin, they are dead, as they have upon this incouragement undertaken its death, and in part already begun it.
2. How all can be said to be dead, when Christ died? Since most of the Elect were not then born or yet in being.
Answer, 1. When Christ was upon the cross, be sustained the relation of our head or Common Person. 'Twas not in his own name, that he appeared before Gods Tribunal, but in ours, not as a private, but as a publick person: So that when he was crucified, all believers were crucified in him, for the act of a Common Person is the act of every particular Person represented by him: As a Knight or Burgess in Parliament, serveth for his whole Borrough, and Country: Now that Christ was such a Common Person, appeareth plainly by this, that Christ was that to us in grace, what Adam was to us in nature, or sin: The First Adam was said to be foreign, Rom. 5.…4. The figure of him that was to come. And Christ is called the Second Adam, 1 Cor. 15.45. The Second Common Person: So that as we had a death in sin from the First Adam; so a death to sin from the Second: As we stood in Adam in Paradise; so we stood in Christ upon the Cross: Adams act in Paradise, was in effect ours: In Adam we all died, 1 Cor. 15.21. So Christs act was in effect ours: In Christ we all died Spiritually, and mystically: Adam did as it were lend his Body in Paradise, we saw the forbidden fruit with his eyes, gathered it with his hands, eat it with his mouth, that is, we were ru…ned by these things, as if we had been by, and actually consented to his sin: So in Christs representation on the Cross, all believers are concerned as if they had been by, and actually present, and had been crucified in their own Persons, and born the punishment of their own sins; for all this was done in their name, and …ead, that they might have the benefit.
2. Christ was on the Cross, not only as a Common Person, but as a Surety and Vndertaker. I say in his death there was not only a Satisfaction for sin, but an obligation to destroy it: There was an undergoing, and an undertaking. As he is set out in the Scripture under the notion of a Second Adam: So also of a Surety, Heb. 7.22. Christ is called the Surety of a better Testament. Now he was a Surety mutually, on Gods part, and ours: First he was to ingage for us to God, and in the name of God ingaged himself to us: The tenor of both ingagements is in Rom. 6.6. That the body of death should be destroyed, that we should from thenceforth no longer serve sin: Assoon as we consent to this stipulation, this taketh effect: On Gods part, Christ undertook to destroy the body of sin, by the Power of his Spirit, which should be given to us, to become a principle of Life in us, and of death to our old man, Titus 3.5. More particularly, we mortify the deeds of the body by the help of the Spirit, Rom. 8.13. The Holy-Ghost when he reneweth the heart, puts into it a principle and seed of Enmity against sin, 1 John 3.9. He cannot sin, because the seed abideth in him. And as that is cherished & obeyed, sin is resisted, and mortified: And he actuateth and quickeneth it yet more and more, that it may prevail against the sin which dwelleth in us. 2dly. As our Surety he undertook that we should no longer serve sin, that we should not willingly indulge any presumptuous acts, nor slavishly lye down in any habit; or course of sin: Or under the power of any arnal distemper, but also should use all godly endeavours, for the preventing, weakning, or subduing it; Christs act being the act of a Surety, he did oblige all the Parties interessed, he purchased grace at Gods hands, and bound us to use all holy means of watching, striving, humiliation, cutting off the provisions of the flesh, avoiding occasions, weaning the heart from earthly things, which are the bait and fuel of sin, that keep it alive.
3. Our consent to this ingagement is actually given when we are converted; and solemnly ratified in Baptism.
1. 'Tis actually given when we are converted, Rom. 6.13. As those that are alive from the dead, yield your selves to God, and your members as instruments of righteousness to God; foreign, weapons; we then give up our selves to work, and first as to do his work, so to war in his warfare against the Devil, the World, and the flesh. Till the merit of Christs death be applyed by faith to the hearts of sinners, they are alive to sin, but dead to righteousness, but then they are dead to sin, and alive to righteousness and as alive from the dead, and then yield up themselves to serve, and please God, in all things.
2dly. That this is solemnly done or implyed in Baptism. For when we were baptized into Christ we were baptized into his death, Rom. 6.3, 4, 5. In Baptism we did, by solemn vow, and profession, bind our selves to look after the effects of Christs death, to mortify the deeds of the body, or which is all one, renounce the Devil, the World, and the flesh. The Devil as the great architect, and principle of all wickedness, the World as the great bait, and snare, the flesh as the rebelling principle. Our Baptism is certainly an avowed death to sin, it implieth a renunciation by way of vow, for 'tis the answer of a good conscience towards God: And the ancient covenants were made by way of question, and answer, 1 Pet. 3.21. The very washing implieth it; washing is a purifying, and after purifying, we must not return to this mire again, 2 Pet. 1.19. He hath forgotten he was purged from his old sins. We promised to give over our old sins or as 'tis our first ingrafting and implanting into Christ, and his death, if when we are baptized, we are reckoned to be dead. The death of Christ, was mainly to put away sin, and to take away sin 1 John 3.5. And, Heb. 9.26. Now sins were not taken away, that men may resume and take them up again. The great condemnation of the Christian world is, that when Christ would take away their sins, they will not part with their sins.
3dly. How they can be dead to sin and the World, since after conversion they feel so many carnal motions.
Ans. 1. By consenting to Christs ingagement they have bound themselves to dye unto sin. When we gave up our names to Christ, we promised to cast off sin, and therefore we are to reckon our selves as dead to …in, by our own vow, and obligation, and accordingly to behave our selves, Rom. 6.2. How shall we that are dead to sin, live any longer therein? 'Tis an argument not so much ab impossibili as ab incongruo: And ye are dead, therefore mortify your members that are upon earth, Col. 3.3, 5. If dead already why should they mortify? Dead, that is, bound to be dead. So a sinner when he giveth up himself to God doth honestly resolve and firmly bind himself to subdue corruption, root and branch, and to depart from all known sin.
2. When the work is begun, corruption is wounded to the very heart. And the dominion and reign of sin being shaken off, Rom. 6.14. Sin shall not have dominion over you, for ye are not under the Law, but under grace. Sin is dead where it doth not extinguish the life of grace, but the life of grace doth more and more extinguish sin; there its dominion is taken away, though its life be prolonged for a season.
3. The work is carryed on by degrees, and the strength of sin is weakened by the power of grace, though not totally subdued, Gal. 5.17. Ye cannot do the things ye would. They are not so active in sin, nor delighted in it; sin dyeth, when the love of it dyeth, and the pleasure of it is gone. Now the love of sin is weakened in their hearts, they hate it, though sometimes they fall into it, Rom. 7.15. What I hate that do I; 'tis inabling a Christian to dye to sin and the World every day.
4. Christ hath undertaken to subdue it wholly in them; and at length the Soul shall be without spot, blemish or wrinckle; Eph. 5.27. We and corruption dye together; when Christ removeth the vail of the flesh, and taketh home the Soul to Heaven, 'tis without spot; the glorifyed saints have not one fleshly thought, or carnal motion, but are wholly swallowed up in the love of God. Therefore let Christ alone with his work, he will not cease till sin be wholly abolished. The foolish builder begun, but was not able to make an end; it cannot be said so of our redeemer; he that hath begun a good work will perfect it, Phil. 1 6. and, 1 Thes. 5.23, 24. The very God of peace sanctify you wholly. I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ. When we come …o Heaven we shall not complain of hard hearts, or carnal affections, or unruly desires; as Naomi said to Ruth, Sit still my Daughter, the man will not rest till he have finished. This thing, Gods work, now is but half done, continue with patience, in well doing, and in time it will come to perfection; Christ will not cease till all be done.
4. What use the death of Christ hath to this effect, to make us die unto sin and the World.
1. This was Christs end. He died not only to expiate the guilt of sin, but also to take away its strength, and power, 1 John 3.8. That the interest of the Devil may be destroyed in us, and the interest of God set up with more glory and triumph. Now shall we make void the end of Christs death, and go about to frustrate his intention, which was to oppose, weaken, and resist sin; shall we cherish that which he came to destroy? God forbid. There are some that abuse the death and merits of Christ for a quite contrary end, than he intended, namely to feed lusts, not to suppress them; Christ dyed to sinners, they say, and they resolve to be sinners still; these crucify Christ afresh, Heb. 6.6. They are not crucified with him, that was his end. Nothing maketh the Devil such a triumph, as when he supposeth God is beaten with his own Weapon; and that which should prove the destruction of sin proveth the great promotion of it, and the great hindrance of Christ and the Gospel, when poison is conveyed by this perfume. The Apostle never mentioneth this abuse of grace without abhorence, Rom. 6.1. Shall we continue in sin that grace may abound? foreign. And, Rom. 6.15. Shall we sin because we are not under the Law, but under grace? foreign. And, Gal. 2.17. Shall I make Christ the Minister of sin? foreign; absit a vobis haec cogitatio. Calvin. Christians should abhominate the thought of it, as blasphemy and absurd. But again others reflect upon Christs death only for the comfort of it; that is but half the end; you should prize the vertue, as well as the comfort. Paul desired not his righteousness only, but his power, Phil. 3.9, 10. Lusts trouble us as much as guilty fears. This being Christs end, we should comply with it. Paul gloried in the cross as by it crucifyed to the World, Gal. 6.14.
2. By way of representation, the death and agonies of Christ do set forth the heinousness and hatefulness of sin. 'Tis the best Glass to discover it to us, in its own colours it smileth upon the Soul with a pleasing aspect, but if you would know the right complection of it, go to Golgotha, and as you like the agonies of the Garden, and the sorrows of his cross, so you may continue your dalliance with sin, and indulgence to carnal pleasures. 'Tis a sport to us to do evil; but it was no sport to Christ to suffer for it, it made his Soul heavy unto death. Never believe the inticing blandishments whereby it would inveigle you; think of the drops of blood, the tears and fears, and strong cries of Jesus Christ, the rending of the rocks, the darkening of the Sun, the frowns of an angry God, Christs desertion, the burden he felt when he bore our sins Christ was the Son of God, knew his sufferings short, and a prospect of the glory which was to ensue, had no inherent guilt, knew not what it was to commit sin. He knew no sin, 2 Cor. 4.21. Though he knew what it was to suffer for sin. Cast in the dear affection that was between God and Christ, and it will make you tremble, to consider what he endured; it pleased the Father to bruise him. Oh know what an evil & bitter thing it is, what it will bring upon you, if you allow it.
3 It worketh on love. It should make sin hateful, to consider what it did to Christ our dearest Lord and Redeemer; surely we should not think it fit to go on in that course, which brought such sufferings upon Christ. By his love manifested in his sufferings, he hath powerfully constrained us, not to take pleasure in what put him to such pain and grief. We gush at the sight of one that hath murthered a friend of ours. When the Prophet saw Hazael he wept, and said thou art the murtherer. We hate the Jews, and detest the memory of Judas; the worst enemy is in our own bosoms; 'tis sin hath slain the Lord of Glory; the Jews were the Instruments, but sin was the meritorious cause. In this sense we made him serve with our fins, Isa. 43.24.
4. By way of merit. Christ shed his blood not only to redeem us from the displeasure of God, and the Rigour of the Law, but from all iniquity, Titus 2.14. From a vain conversation, 1 Pet. 1.18. From this present evil World, Gal. 1.4 Our dying to sin is a part of Christs purchase, as well as pardon; he purchased a vertue and a power to mortify sin, bought sanctification as well as other priviledges, paid down a full price to provoked Justice, to deliver us from the slavery of fin, and that the word and Sacraments might be sanctifyed, to convey, and apply this grace to us, Eph. 5.26. That we might be incouraged.
5. By way of pattern. Christ hath taught us how to die to sin, by the example of his own death, that is, he denied himself for us, that we might deny our selves for him, and suffered pain for us, that we might the more willingly digest the trouble of mortification; when Christ pleased not himself, will you make it your business to please the …lesh and gratify the flesh? When he loved you, and gave himself for you, will not you give up your lusts which are not worth the keeping? 'Tis true our sinful nature is not extinguished without grief, and pain and trouble; but was not Christs death a death of sorrow and trouble, of all deaths most painful, and shameful? shall we wallow in fleshly delights, when Christ was a man of sorrows? The World must be crucified, Gal. 6.14. And the flesh crucified, Gal. 5.24. That is, it is to be put to death. It implyeth crucifixion with grief, and shame; as sin is rooted in self love, and a love of pleasure, so it must be mortified by self denial, and godly sorrow. If nature shrink and cannot brook this discipline, remember Christs agonies.
1. USE. To press us to make use of Christs death for the mortifying of sin. 'Tis useful two ways especially.
1. By way of obligation and ingagement. As Christ dying bound all those that profess union with him, to die also; to die to sin, as he died for …in; which obligation we consented to in baptism: Therefore unless we mean to disclaim all union with Christ, to rescind and disannul our baptismal vow, or make it a meer mockery, we are strongly ingaged to oppose, resist, & set about the Mortification of sin, in which the spectacle of Christs hanging, and dying upon a cross will be a great help to us, and his love shewed therein strengthen the obligation, and his self denial, and not pleasing himself, a notable pattern for us to write after him: Christ undertook that serious worshipers should serve him; 'twas a part of his Stipulation on the cross. We that are baptized into Christ, have put on Christ, consented to his ingagement, and count our selves dead in his death. Therefore we should cast away sin with indignation, Hes. 14 8. What have I any more to do with Idols? But because 'tis not done in act, assoon as 'tis done in vow, and resolution. Therefore let us every day grow more sensible of the evil of it, Jer. 31.18. More careful to eschew the occasions of it, Job 31.1. I made a covenant with mine eyes. Let us use all the means which tend to the subduing of it by prayer. For this I sought the Lord thrice, 2 Cor. 12.8. And, Col. 3.5. Mortify your members which are upon earth. Let us weaken the root of it, which is an inordinate love of the World, and hear the word with this end, that sin may be laid aside, and we grow in mortification, as well as vivification, 1 Pet. 2.1, 2. Let us deal with it, as the Jews served Christ, and let this be our dayly task.
2. By way of incouragement. Depend on the vertue and grace purchased by his blood, and sufferings. There is a double incouragement in this work.
1. Because of the great vertue purchased; and strength and assistance vouchsafed, Phil. 4.13. I can do all things through Christ that strengthens me.
2. The certainty of the event. 'Tis secured to the serious Christian, and therefore the Scripture speaketh of it as done already: We are dead, your old man is crucified with Christ. I am crucified with Christ: Which giveth great strength, and courage in our conflicts with sin, we may triumph before the victory.