Two Treatises, Tract 2 (4 of 4)

Two Treatises · Tract 2 (4 of 4)

p. 192Of the ſecond Reſurrection.2. And as their firſt, ſo their ſecond Reſurrection. Hereof the Reſurrection of Chriſt is not only the Pattern and Pledge, but alſo the Cauſe. So the Apoſtle ſets it forth, 1 Cor. 15.21. Since by man came death, by man alſo came the Reſurrection of the dead.] Adam being the Head and Root of all mankind, he tranſmitted his ſin and death unto all his Off-ſpring, all that were in him when he ſo ſinned and died: Even ſo Chriſt the Head and Root of all his Elect, he communicates his righteouſneſſe and life to all that are in him. This he merited for them by his death; and this he applieth and conveyeth to them through his Reſurrection. [As in Adam all die, ſo in Chriſt ſhall all be made alive: (ſo the Apoſtle goeth on,) ver. 22. All, viz. that are in Chriſt. As for others, it is true, they ſhall be raiſed again, and that by Chriſt: viz. by the power of Chriſt as a Judge. The hour is coming, in which all that are in the graves ſhal hear his voice, and ſhal come forth, John 5.28, 29. But thoſe which are Chriſts ſhall all be raiſed up in him, foreign. Being in him, they ſhall be raiſed up in him, by a vertue flowing from him, as from the Head to the p. 193members; as from the root to the branches. Hereby ſhall their dead bodies be quickned, raiſed, changed; He ſhal change our vile body, (ſaith the Apoſtle) Phil. 3. laſt. This is the work of Jeſus Chriſt, which he ſhall effect, According to the working whereby he is able to ſubdue all things to himſelfe,] foreign, according to that efficacious working of a mighty power. A power not unlike that which the ſtory tells us, went forth from him upon the womans touching his garment, Mark 5.30. Jeſus knowing that vertue had gone out of him.] foreign, not an Adventitious vertue, ſuch as God was pleaſed to put forth at the requeſt of his Prophets; but it was a power reſiding in Chriſt, and ſo iſſuing from him in an efficacious way for the healing of her infirmity. Even ſuch a power, ſuch a vertue ſhall go forth from Jeſus Chriſt at the laſt day, for the quickning and raiſing up all thoſe who have here touched him by a true and lively faith. Such as are buried with him, ſhall be raiſed up by him. Even as the ſtory tels us of that dead man who was caſt into the Prophet Eliſha's Sepulchre, 2 King. 13.21. upon the touch of his bones he revived, and ſtood upon his feet. Even ſo ſhall all thoſe who are here buried with Chriſt by mortification, they ſhall be raiſed up unto a ſpiritual life here, and to an eternal life hereafter; and all this by a vertue flowing from him. Being engrafted in the likeneſſe of his death, they ſhal be alſo in the likeneſſe of his p. 194reſurrection. And thus I paſſed through the Doctrinal Part of theſe two Propoſitions, or Concluſions. The Practical Part is yet behind; wherein I ſhall deſire you to go along with me with your beſt attentions, lending me not onelyonly your ears, but your hearts.

Applic. Enquire whether we be made partakers of this Reſurrection.Ʋſe 1. What hath been ſpoken (in the firſt place) I ſhall bring it home by way of Enquiry. We have heard what ones all true believers, all that have union with Jeſus Chriſt, all that are truely engrafted into him, are: How they are made conformable to him, (as in his death, ſo) in his reſurrection: As in the one by mortification, dying unto ſin; ſo in the other by vivification, riſing to newneſſe of life. Now every of us put the queſtion to our ſelves, Numnam ego talis? Am I ſuch a one? Am I thus engrafted with Chriſt in the likeneſſe of his reſurrection? This we are all of us Sacramentally in our Baptiſme; which being a Sacrament of our Inſition, or engrafting into Chriſt, repreſents unto us, (according to the twofold Ceremony uſed in the firſt Inſtitution of it, viz. Immerſion, and Emerſion,) a twofold myſtery, viz. Mortification, and Vivification; both which we meet with in the verſe before the Text. [We are buried with Chriſt by baptiſme, that like as he was raiſed from the dead by the glory of the Father, even ſo we alſo ſhould walk in newneſſe of life.] But are we ſo really and ſpiritually? If ſo, then may we comfortably aſſure our ſelves of our union with Jeſus Chriſt, and conſequently p. 195of our Intereſt in the merits of his death, unto our Juſtification, of which the Apoſtle diſcourſeth in the Chapter foregoing. Certainly, this communion is a fruit of our union: an undoubted evidence that we are engrafted into Chriſt, if we be thus raiſed up with him.

So are all, Which is common to all, and proper only to the members of Chriſt.and only the true members of Jeſus Chriſt. When Chriſt roſe out of the grave, he left none of his members behind him. True, the grave-cloaths he did: theſe Peter and John found in the Sepulchre, when they came to viſit their Lord there, John 20.5, 6, 7. They ſaw the linnen cloaths lying, and the napkin which was about his head, wrapped together in a place by it ſelfe.] But the body was gone, not a member of it left. Thus there are many who cleave unto Chriſt, and unto his myſticall Body in an outward profeſſion, (as thoſe grave-cloaths did to his natural body,) who upon a ſtrict ſcrutiny, will be found ſtill lying in the grave of ſin. But not ſo any of the true members of Chriſt. All that have a true reall ſpirituall union with him, they have alſo a communion with him, and conformity to him in his reſurrection. They are made partakers of this firſt Reſurrection, which carries with it a reſemblance of his reſurrection. Now, is it ſo with us? Are we thus engrafted with him in the likeneſſe of his Reſurrection?How this ſhall be known?

Queſt. But how ſhall we know whether we be, or no?

p. 196An uſefull Queſtion.Anſ. A Queſtion not unuſefull: The rather, in regard that there are many who deceive themſelves herein, taking ſhadowes for ſubſtances. Even as Saul judged of Samuel, & his Reſurrection, 1 King. 28.12. He thought it to have been the true Samuel, and a true Reſurrection; when it was nothing but a ſpectrum, an Illuſion. And as Herod thought of John the Baptiſt, that he was riſen from the dead, when there was no ſuch matter, Mat. 14.2. Thus do many judge of themſelves; they flatter their own hearts with an apprehenſion of a Reſurrection, that they are raiſed from the grave of ſin, whereas in truth, their ſouls ſtill lie rotting, and putrifying, and ſtinking there. That none of us may be miſtaken in a matter of ſo great conſequence, and concernment, let me preſent you with ſome evidences whereby the truth of this Reſurrection may be diſcerned where it is,Evidences of the firſt Reſurrection. and our ſelves may certainly know whether we be made partakers of it,Enquiry, 1. Have we heard that voice of Chriſt. or no.

1. In the firſt place then, Have we ever heard the voice of Chriſt, or no? By this means it was that Lazarus his body was raiſed from the grave, John 11.43. by the voice of Chriſt ſpeaking to him, and calling upon him. And by the ſame means ſhall the generall Reſurrection at the laſt day be effected. The hour is coming, in which all that are in their graves ſhall hear his voice, and ſhall come forth, John 5.28, 29. And by the like means is this firſt Reſurrection p. 197wrought. The houre cometh, and now is, when the dead ſhall hear the voice of the Son of God, and they that hear it, ſhall live: ſo you have it verſe 25. of that Chapter, our Saviour there ſpeaking of the firſt Reſurrection, (as I have already ſhewed you.) Now, have we ever heard this voice of Chriſt? Have we heard Chriſt ſpeaking to us in his word? The voice of his Miniſters we have often heard, but have we ever heard the voice of Chriſt? Fares it not with ſome of us as it did with young Samuel, who had often heard Elie's voice, but had never heard the voice of the Lord: and therefore he is ſaid as yet not to know the Lord, 1 Sam. 3.7. viz. by way of extraordinary Revelation, by voice and ſpeech. Is it not ſo with ſome of us? we have often heard Elie's voice, but have we ever heard the voice of the Lord? We have often heard the voice of Chriſt's Miniſters, but have we ever heard the voice of Chriſt himſelfe? We have heard the one ſounding in our ears, but have we heard the other entring into our hearts, awakening us from our dead ſleep?

As it is in ſleep, ſo it is in death, (whereof ſleep is the image,) the body firſt awaketh, before it riſeth out of the bed or grave: Many of them that ſleep in the duſt of the earth ſhall awake, (ſaith Daniel, ſpeaking of the generall Reſurrection,) Dan. 12.2. And thus is it in this firſt Reſurrection. Before the ſoul can p. 198ariſe, it muſt awake: Awake thou that ſteepeſt, and ſtand up from the dead, Epheſ. 5.14. Now, have we heard the voice of Chriſt awakening us? Have we fonnd ſuch an effectuall work of the word upon our hearts? rouſing us out of the dead ſleep of our ſinfull ſecurity, opening our eyes, making us truely appehenſive and ſenſible of our preſent condition, cauſing us to look about us, and to entertain ſerious thoughts about a Reſurrection, of getting out of the ſtate of ſin, into a ſtate of grace? Have we heard the voice of the Law, and the voice of the Goſpel? & Chriſt ſpeaking in both?

In the Law.Have we heard the voice of the Law? Chriſt ſpeaking to us as he did to Iſrael at Mount Sinai, where his voice ſhook the earth, Heb. 12.26. which it did both literally, ſhaking the mountain, Exod. 19.18. and metonymically, ſhaking the perſons that heard it: So terrible was the ſight, that Moſes ſaid, I exceedingly fear, and ſhake, Heb. 12.21. Now, have we heard ſuch a voice? Have we found at any time ſuch an effect in the word? ſo ſhaking us, making ſuch an earth-quake, ſuch a heart-quake in our ſouls? In the viſion which Ezekiel ſaw of the Reſurrection of thoſe dead and dry bones, Ezek. 37. he tels us that before they were quickned and raiſed up, there was a noiſe, and a ſhaking, ver. 7. And the ſtory informs us concerning thoſe which ſeconded Chriſt, and attended upon him in his Reſurrection, Mat. 8.27. that before their Reſurrection, the earth did quake, and the rocks rent, and then the graves p. 199were opened, and many bodies of Saints which ſlept aroſe, & came out of the graves, &c. v. 51.52 53. Such Preparatives God is pleaſed oftimes, and for the moſt part, to make uſe of, in the working of this firſt Reſurrection. Not that hee is tyed to an uniformity in his way of working, alwaies to work after the ſame manner. No, his diſpenſations (as in other of his works, ſo) in this are various. But ordinarily ſo it is. Before dead ſoules ariſe and come out of the grave of ſin, there is a ſhaking, and an Earthquake, and a rending of the Rocks. God prepares the hearts of his people for this bleſſed work by ſome degree of a Legall contrition and compunction; giving the ſoul to feel ſomewhat of the ſpirit of Bondage, letting into it ſome ſenſe and apprehenſion of ſin, and the wrath of God due unto ſin.

After this cometh the ſtill voice; In the Goſpel.As it was in Eliahs viſion at Mount Horeb, 1 Kin. 19.11, 12. After the whirlewind, and the Earthquake, and the fire, came the ſtill ſmall voyce.] Thus fareth it ordinarily in the work of Converſion. After the Whirlewind, and the Earthquake, and the fire of the Law, cometh the ſtill voyce of the Goſpell, quieting the ſoul with the offers of grace and mercy, letting into it ſome comfortable apprehenſion of Reconciliation with God through Chriſt; withall exciting it to lay hold upon that mercy, and to indeavour to walk anſwerably to it in newneſſe of life. Now have we heard p. 200this voice of the Son of God? Have we heard Chriſt thus ſpeaking to our ſouls, making his word effectuall unto us in this way? If ſo, here is an hopefull evidence that this bleſſed change is begun, and that we have a part in this firſt Reſurrection. Whereas otherwiſe, are we ſtrangers to this voice? never felt any ſuch power in the word? We may juſtly conclude our ſelves ſtrangers to this bleſſed work; ſurely we are as yet in our graves, under the power of a ſpirituall death.

Enquiry. 2. Have we received the ſpirit of Chriſt.2. Let a ſecond enquiry be, Have we received the ſpirit of Chriſt? we know by what meanes it is that the dead body is raiſed, by putting a ſpirit into it. Thus we read of Jairus his daughter, Luk. 8.55. After that Chriſt had called upon her, ſaying, Maid ariſe, her ſpirit came again (ſaith the Text) and ſhee aroſe ſtraightway. By a like meanes doth Jeſes Chriſt effect this Reſurrection of the ſoule by putting his ſpirit into it. By this meanes was his own Body raiſed, Hee was put to death in the fleſh, but quickned by the ſpirit, 1 Pet. 3.18. viz. that divine and eternall ſpirit which dwelt in his humane nature: And by the ſame meanes are dead ſoules quickned. By this means were thoſe dry bones made to live again, Ezek. 37.5. Behold (ſaith the Lord) I will cauſe breath to enter into you, and you ſhall live. Now what were thoſe dry bones? and what was this Breath? you may ſee the Interpretation of both in the ſequels. Theſe bones are the whole houſe of Iſrael, ver. 11. And p. 201yee ſhall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, and ſhall put my ſpirit in you, and yee ſhall live, ver. 13, 14. This is the Breath put into theſe dry bones, even the ſpirit of God put upon his people being then in Babylon, cauſing them to live again, reſtoring them to a flouriſhing condition. By the ſame meanes doth Chriſt cauſe dead ſoules (being Captives unto ſin) to live, by putting his Spirit into them. Hence is it that he is called a Quickning ſpirit, 1 Corin. 15.45. Becauſe by this meanes hee ſhal quicken the dead Bodies of his Saints at the laſt day, Hee ſhall quicken your mortall Bodies by his ſpirit which dwelleth in you, Rom. 8.11. And by the ſame meanes hee now quickneth dead ſoules, by communicating his Spirit unto them: Which in this reſpect the Apoſtle calleth, The Spirit of life, Rom. 8.2. Now then, have we received this Spirit? It was Pauls queſtion to thoſe new Converts, Act. 19.2. Have ye received the Holy Ghoſt?] This he ſpake concerning the Extraordinary gifts of the Spirit which flouriſhed in the Church at that time. Let me propound the ſame queſtion in a more ordinary ſenſe: Have we received the Holy Ghoſt? Have we received the Spirit of Chriſt? As it was Pauls queſtion to his Galatians, Gal. 3.2. Received ye the Spirit by the works of the Law, or by the hearing of faith? Taking it for granted, that they had received the Spirit. And ſo have all p. 202thoſe who have any true union with Jeſus Chriſt, If any man have not the ſpirit of Chriſt, he is none of his, Rom. 8.9. Now have wee received this ſpirit by the hearing of faith? Have we ſo heard the voice of Chriſt in the doctrine of faith, the Goſpell, as that wee have received the ſpirit of Chriſt? If ſo, queſtionleſſe this Spirit will have the ſame operation and effect in our ſoules, that it had in the Body of Chriſt. As it raiſed up the one, ſo it will raiſe up the other. Whereas otherwiſe, being voyd and deſtitute of this Spirit of Chriſt, we may (like dreaming men) fancy and imagine our ſelves to be riſen, but we are yet in the grave.This Quickning ſpirit how diſcerned.

Queſtion. But the Queſtion here will run on. How ſhall we know whether we have received this Quickning Spirit, or no. A Queſtion that will be very uſefull in the reſolution of it. The rather, becauſe there are ſo many who pretend to this ſpirit, (never more then at this day) who yet are meere ſtrangers to it.

By the fruits and effects of it.Anſwer. For your ſatisfaction, know, that this Quickning ſpirit, where it is, diſcovers it ſelfe by the fruits and effects of it. Of theſe fruits and effects I might name many. I ſhall only ſingle out three of the Principall, which will be properly uſefull to our preſent purpoſe. This Quickning Spirit, where it dwelleth in the ſoul,Which in working this Reſurrection, are three. it is to it a Spirit of Illumination, a Spirit of Faith, a Spirit of ſanctification. A threefold work whereby p. 203the Spirit effecteth this firſt Reſurrection in the ſoul: being to it, firſt, a Spirit of Illumination: ſecondly, of Faith: thirdly, Of Holineſſe.

1. A Spirit of Illumination. 1. It is a Spirit of Illumination.Here is the beginning of this work, it beginneth in Light; Even as in the firſt Creation, the firſt born of Gods works was Light. God ſaid, Let there be Light, Gen. 1.3. So is it in this new Creation, the firſt work is Light: The Light ſhineth in darkneſſe, John 1.4. a new light ſhining into the ſoul of man, which ſince the fall, is become a dungeon of darkeneſſe. As it was with Peter, when God ſent his Angell to fetch him out of Priſon, Acts 12.7. he cauſed a light to ſhine in the priſon: So is it with dead ſouls, when God ſendeth his Angells, his Miniſters, to fetch them out of the priſon, the dungeon of the grave, he cauſeth a light to ſhine forth unto them; A ſupernaturall light, the light of divine and heavenly knowledg to ſhine forth into their Hearts. God who commanded the light to ſhine out of darknes, hath ſhined into our hearts, (ſaith the Apoſtle,) to give the light of the knowledg of the glory of God, in the face of Jeſus Chriſt, 2. Cor. 4.6. Gods Miniſters (being his Inſtruments in the work of Converſion) they communicate that light of knowledg unto others which themſelves have received, making known the glorious grace of God ſhining in the face of Jeſus Chriſt, revealed and manifeſted in and by him: without which Illumination there is no Regeneration.

p. 204Baptiſme anciently called foreign, Illumination, and why?Hence was it that the Greek Fathers anciently called Baptiſme, (which is the Sacrament of Regeneration,) by the name of foreign, Illumination; taking the ground of it (as is conceived) from that of the Apoſtle,Leigh. Critic. ſacra. Heb. 6.4. where he ſpeaks of thoſe that were once enlightned, foreign, which the Syriack renders,Grotius Beza ad loc. qui ad baptiſmum deſcenderunt, ſuch as had been baptized. And not unfitly may it be ſo called, in as much as all thoſe who are baptized with the Holy Ghoſt, they have their minds illuſtrated with the beams of this divine and heavenly light. Without ſuch illumination, no regeneration. Hence is it that the twofold ſtate of man, the ſtate of nature, and the ſtate of grace, are called the one darkneſſe, and the other light: Ye were ſometimes darkneſſe, but now ye are light in the Lord, Epheſ. 5.8. And the work of Converſion is deſcribed to be a turning from darkneſſe to light, Acts 26.18. and a calling out of darkneſſe into a marvellous light, 1 Pet. 2.9. Now, have we received this Spirit of Illumination? Hath this light ſhined forth unto us? ſhined into our minds: and ſhined into our hearts? Into our minds, enlightning our underſtandings with ſome meaſure of ſpeculative knowledge in ſpiritual & heavenly myſteries? Certainly, without this there can be no true work of Converſion, no ſpirituall Reſurrection. God doth not bring men out of their graves blindfold; He firſt openeth their eyes: Paul was ſent to the Gentiles to open their eyes, Acts 26.18. to turn p. 205them from darkneſſe to light; from the darkneſſe of ignorance to the light of knowledge, which ſhineth into the mind. And into the heart; He hath ſhined in our hearts, (ſaith the Apoſtle,) foreign. And ſo he doth in the hearts of his people, giving them not onelyonly a ſpeculative, but an affective knowledge: not onelyonly to know the truth, but to be affected with it, to love it, believe it, embrace it, to receive a love of the truth, (for the want of which thoſe Apoſtates fell away, 2 Theſ. 2.10.) Now, hath this light thus ſhined not onelyonly into our minds, but into our hearts? then may we conclude, that we have received the Spirit of Chriſt, even this quickning ſpirit, beginning this work of a ſpirituall reſurrection in our ſouls. Whereas otherwiſe, Do we ſtil ſit in darkneſſe? ſurely, we are as yet in the ſhadow of death.

2. This Quickning Spirit, 2. A Spirit of Faith.is a Spirit of Faith. So it is to all who have any part in this firſt Reſurrection. We having the ſpirit of faith, (ſaith Paul to his Corinthians) 2 Cor. 4.13. that is, the Spirit of God, working faith in the ſoul. This it doth in all whom it quickneth; firſt, revealing Chriſt unto them, then it inclineth their hearts to cloſe with him upon thoſe Goſpel terms upon which he is offered, to receive him as a Saviour, and as a Lord. And ſo it uniteth them unto him, ingrafting them into this Stock, from whence they receive this quickning vertue, p. 206and are made conformable to Chriſt in his reſurrection. This is conveyed unto believers through faith. [That we might receive the promiſe of the ſpirit through faith, (ſaith the Apoſtle, Gal. 3.14.) The Promiſe he there ſpeaketh of, is the promiſe of the Spirit of Regeneration, (as Diodate expounds it.) This is the promiſe which the Prophets make ſuch frequent mention of, Iſai. 44.3. Jer. 31.33. &c. Now this promiſe of the ſpirit is received by faith, faith on Jeſus Chriſt, which is the purifying grace, [Putrifying their hearts by faith, Acts 15.9.] The ſanctifying grace, [Them which are ſanctified by faith in me, Acts 26.18.] and the quickning grace, by and through which this ſpirituall life is conveyed from Chriſt into the ſoul. Expreſſe is that of our Saviour, John 11.25. I am the reſurrection and the life, He that believeth on me, though he were dead, yet ſhall he live.] Though he be dead in ſin, yet ſhall he live a ſpirituall life upon his believing. Which life is therefore called the life of faith, becauſe faith is both the beginning, and the principall Act of this life, The juſt ſhal live by his faith, Rom. 3.11. The life which I now live in the fleſh, I live by the faith of the Son of God, Gal. 2.20. He that liveth and believeth on me, (ſaith our Saviour) ver. 26. of that 11^th of John, ſpeaking of this ſpirituall life, whereof ſaith is both the firſt and principall Act.

Now, have we received this Spirit of Faith? Have we felt this work of the ſpirit upon our p. 207hearts, drawing and inclining them thus to receive Jeſus Chriſt, thus to cloſe with him, thus to reſt upon him, thus to give up our ſelves unto him? If ſo, ſurely we are in the number of thoſe that have part in this firſt Reſurrection. Otherwiſe, being yet in a ſtate of unbeliefe, we are alſo in a ſtate of death.

3.3. A Spirit of Holineſſe. This Quickning Spirit is alſo a ſanctifying ſpirit, a ſpirit of ſanctification. Such was the ſpirit whereby Jeſus Cbriſt was raiſed. He was declared mightily to be the Son of God, according to the ſpirit of ſanctification, by the reſurrection from the dead, Rom. 1.4. That Spirit which raiſed up Jeſus Chriſt, was the ſame divine ſpirit which ſanctified his humane nature wherein it dwelt. And ſuch is this quickning Spirit to all in whom it dwelleth. Being to them a Spirit of Faith, it is alſo to them a Spirit of Sanctification, purifying their hearts through faith. Hence is it that the Apoſtle puts theſe two together, Sanctification of the ſpirit, and beliefe of the truth, 2 Theſ. 2.13. Faith and Holineſſe never go aſunder. Where the Spirit of Chriſt is a Spirit of faith, it is alſo a Spirit of holineſſe, changing the heart, putting into it a new quality of holineſſe, turning the bent of it from and againſt all ſin unto holineſſe and righteouſneſſe, working in it an unfeigned hatred of the one, and love to the other.

Now, have we received this Spirit alſo? Do we find ſuch an inward change wrought p. 208in our hearts? Do we find the Law of God, a Law of Holineſſe written upon them? A law contrary to the law of ſin; ſo the Apoſtle calleth that ſinfull corruption which dwelleth and reigneth in all unregenerate perſons, commanding evill actions, as it were, with authority, putting the ſinner upon them, inclining, and after a ſort, forcing him to the committing of ſin, Rom. 7.23. The law of ſin which is in my members.] Now, have we received a law contrary to this? a law of holineſſe, having the clean contrary effects, commanding with authority that which is holy and good, putting us upon it, carrying the ſoul with a ſtrong impulſion towards it, turning the bent of the heart that way? ſo as that we can ſay with the Apoſtle, that with or inward man we delight in the law of God, Rom. 7.22. that with our mind we ſerve the law of God? ver. 25. If ſo, ſurely, this is no other but that law of the ſpirit of life in Chriſt Jeſus,] (as the ſame Apoſtle calleth it,) Rom. 8.2. The law of this quickning ſpirit communicated from Chriſt, as from the Head unto his members, quickning and raiſing them up unto this ſpirituall life. Whereas otherwiſe, are we ſtill under the law of ſin? certainly, we are alſo under the power of death. So much the Apoſtle inſinuates in the next words, where he puts theſe together; [the law of ſin, and death:] He that is freed from the one, is freed from the other. But he that is under the power of the one, under p. 209the power of ſin, is alſo under the power of the other, under the power of death. Thus have you a ſecond evidence whereby we may all of us judge of our ſelves, whether we be engrafted with Chriſt in the likeneſſe of his Reſurrection: viz. Have we received the Spirit of Chriſt? a Spirit of Illumination, Faith, Sanctification?

Take a third. Do we live the life of Chriſt? Enquiry 3. Do we live the life of Chriſt?This do all that are raiſed with Chriſt, they are in their meaſure made conformable to him in his life; In their lives expreſſing his vertues: [Ye are a choſen generation, &c. (ſaith Saint Peter, ſpeaking to believers,) that ye ſhould ſhew forth the vertues of him who hath called you out of darkneſſe into his marvellous light, 1 Pet. 2.9. This do thoſe who are raiſed with Chriſt, they ſhew forth the vertues of Chriſt; Shewing forth his vertues by way of imitation.that is, (as ſome expound it, and that not improperly,) they do in their lives and converſations expreſſe thoſe graces and vertues which were ſo eminent and exemplary in him. They not onelyonly have them, but they hold them forth. They do foreign, the word properly ſignifieth praedicare, to preach. So clearly do they expreſſe the vertues of Chriſt, as that their lives are as ſo many Sermons upon the life of Chriſt: each a counterpane to that Originall. This do all who are riſen with Chriſt, they propound Chriſt as a pattern for their imitation, practiſing his vertues to the life.

Queſt. What vertues?

p. 210Imitable vertues in Chriſt.Anſ. The imitable vertues in Chriſt were many: I ſhall inſtance in ſome of the chief; and thoſe I ſhall but touch. His Inoffenſiveneſſe, Meekneſſe, Patience, Humility, Obedience, Love, Mercy, Contempt of the world, Heavenly-mindedneſſe: All theſe were eminent in the life of Chriſt, and all theſe doth the true believer that is riſen with Chriſt ſhew forth in his life and converſation.1. Inoffenſiveneſſe.

1. Walking inoffenſively. So did our bleſſed Saviour: In his whole courſe he was inoffenſive, harmleſſe: He did no ſin, neither was their guile found in his mouth, 1 Pet. 2.22. He was holy, harmleſſe, undefiled, Heb. 7.26. In which reſpect he is ſo often called by the name of that moſt innocent of creatures, The Lamb of God, John 1.29. &c. And this vertue they which are riſen with Chriſt do expreſſe; being alſo innocent, harmleſſe: [Harmleſſe as Doves, Mat. 10.16. Inoffenſive, [Herein do I exerciſe my ſelfe, to have always a conſcience void of offence towards God, and towards men, (ſaith Paul) Acts 24.16. True it is, the world takes offence at them, (and ſo it did at Jeſus Chriſt,) but their deſire and care is not to give any juſt offence.

2. Meekneſſe.2. They imitate Chriſt in his Meekneſſe: a vertue eminent in him: He cometh unto thee, meek.] It is ſpoken of Sion's King, Mat. 21.5. I beſeech you by the meekneſſe and gentleneſſe of Chriſt, (ſaith Paul) 2 Cor. 10.2. In this reſpect alſo he is compared to the Lamb: He was led as a lamb to the ſlaughter, &c. Iſai. 58. p. 211And this vertue the true Chriſtian in his meaſure expreſſeth. He is one of the meek of the earth, Zeph. 2.3. One that ſheweth out of a good converſation his works, with meekneſſe of wiſdom, Jam. 3.13. One that endeavoureth to reſtrain and bridle the paſſions of his heart, not caſting the reins upon their necks, ſuffering them in a cuſtomary way to break forth in an inordinate manner. One that in the purpoſe of his heart layeth aſide wrath, anger, malice, 1 Pet. 2.1. One that is gentle, and eaſie to be intreated, ready to forgive, and forget injuries: all which were eminent in Jeſus Chriſt.

3. In Patience. 3. Patience.In this reſpect alſo was Chriſt a lamb, a ſheep. His patience in ſufferings was moſt exemplary: He was led as a lamb to the ſlaughter, and as a ſheep that is dumb before the ſhearer, ſo opened he not his mouth, Iſai. 53. When he was reviled, he reviled not again; when he ſuffered, he threatned not, &c. 1 Pet. 2.23. And herein the true Chriſtian carries ſome reſemblance of him: He is one that in patience poſſeſſeth his ſoul, Luke 21.19. Exerciſing this grace in all changes of conditions. Tribulation in him worketh patience, Rom. 5.3. Here is the patience of Saints, Rev. 13.10. & 14.12. They are companions in the patience of Jeſus Chriſt, Revel. 1.9.

4. Humility. 4. Humility.A vertue alſo moſt eminent in Chriſt: Learn of me, for I am meek and lowly, Mat. 11.29. However, being in the form p. 212of God, he thought it no robbery to be equall with God, (without any uſurpation he might have challenged an equality with God his Father, being co-eſſentiall and co-equall with him in reſpect of his divine nature,) yet he made himſelfe of no reputation, and took upon him the form of a Servant; He humbled himſelfe, &c. Phil. 2.6, 7. And herein doth the true Chriſtian reſemble him, being one of a contrite and humble ſpirit, Iſai. 57.15. One that humbleth himſelfe in the ſight of God, Jam. 4.16. Not doing what he doth through vain glory, but in lowlineſſe of mind preferring others before himſelfe, Phil. 2.3. This did Jeſus Chriſt, and this thoſe which are riſen with Chriſt at leaſt deſire to do.5. Obedience.

5. Obedience: Hereof was Chriſt the great Exemplar, and Pattern. He humbled himſelf, and became obedient even to the death, &c. Phil. 2.7. He ſought not his own will, but the will of him that ſent him, John 5.30. & 6.38. the will of his Father. This he did, and this he ſuffered, both out of a principle of voluntary obedience: And in this thoſe who are his, reſemble him; they are a people willing and obedient, Iſai. 1.19. willingly obeying God for himſelfe, and thoſe which are ſet over them under him, for his ſake.

6. Love.6. Love: Walk in love as Chriſt alſo hath loved us, Epheſ. 5.2. He loved the Church, and gave himſelfe for it, ver. 25. Greater love hath no man then this, that a man ſhould lay down his life for his freinds, John 15.13. This hath p. 213Chriſt done, and more: While we were yet ſinners, (enemies,) Chriſt died for us, Rom. 5.8. And herein are thoſe which are Chriſts, conformable to Chriſt in their meaſure: They are all (in a good ſenſe) of the Family of Love. Such as love God above all, with all their heart, &c: and their neighbours as themſelves, Mat. 22.37, 39. The true Chriſtian is one that loveth the Lord Jeſus in ſincerity, Epheſ. 6.24. One that loveth the Saints, and that becauſe they are Saints, and ſo conſequently, all Saints, Epheſ. 1.15. One that loveth and imbraceth the Image of God, where-ever he meeteth with it: One that loveth his enemies, ready to do good to them that hate him; praying for thoſe which deſpitefully uſe him, Mat. 5.45. Thus the ſame mind is in thoſe who are engrafted into Chriſt, which was in Chriſt himſelf, Phil. 2.4.

7. Mercy: 7. Mercy.Jeſus Chriſt was and is a mercifull High Prieſt, Heb. 2.17. In the dayes of his fleſh he was ready to ſhew mercy both to the ſouls and bodies of all thoſe that ſought it from him: The like bowels of mercy there are (in meaſure) to be found in all that are Chriſts: they are ſuch as have put on bowels of mercy, Col. 2.12. The wiſdome which is from above is full of mercy, Jam. 3.17.

8. Contempt of the world: 8. Contempt of the world.Chriſt was neither covetous, nor ambitious: He profeſſeth his Kingdom was not of this world, John 18.36. And therefore when a Crown was offered him, and forced upon him, he refuſed it, p. 214John 6.15. Diſdaining to do any homage to Satan, though it were for all the Kingdoms upon earth, Mat. 4.8. In this thoſe which are Chriſts reſemble him: They looking upon the faſhion of this world as tranſitory, paſſing away, they uſe it as not abuſing it, 1 Cor. 7.31. Not ſuffering their affections to run out inordinately after the things thereof: not ſeeking great things for themſelves; not placing their happineſſe here below.

9. Heavenly-mindedneſſe.9. Laſtly, Heavenly-mindedneſſe: In this ſenſe, (though not onelyonly in this, as Grotius would have it,) Chriſt ſaith of himſelfe that he was in heaven whileſt he was upon earth; ſo he tels the Jews, Grotius Com. in John 3.13.John 3:13John 3.13. The Son of man which is in heaven:] So he was properly according to his Godhead, which ſtill kept reſidence in heaven; and ſo he was according to his Manhood, having his affections, and his converſation there: So much his continuall diſcourſe ſhewed, which from earthly things ſtill aſcended up to heavenly. And in this thoſe which are riſen with Chriſt, reſemble him in their meaſure; having their foreign, their cheife negotiation and buſineſſe in Heaven, (as I ſhewed you lately from Phil. 3.20.

Thus we ſee how they who are riſen with Chriſt, live the life of Chriſt, expreſſing all the aforeſaid vertues in the courſe of their lives and converſations. Now, put the Queſtion to our ſelves, Do we this in our meaſure? Are the like fruits to be found in us? If ſo, p. 215ſurely theſe are no other but fruits and conſequences of this firſt Reſurrection: But if otherwiſe, If our lives carry no ſuch, but contrary impreſſions; not expreſſing the vertues of the ſecond, but altogether the vices of the firſt and old Adam; certainly, we are as yet under the power of the firſt, bound over unto the ſecond death. Many other Shibboleths might I give you, whereby thoſe which have any part in this firſt Reſurrection, may be differenced from them which have not. But theſe may be ſufficient.

This triall being made, two ſorts of perſons will come now to be dealt withall: Such as yet have no part in this firſt Reſurrection: Such as have. Let me ſpeak to them ſeverally: I begin with the former.1. Application to ſuch as are yet in the grave of ſin.

1. Such as are yet in the grave of ſin; under the power of a ſpirituall death, ſtrangers to this firſt Reſurrection: let me ſpeak unto you in the like language that our Saviour did once to Lazarus, John 11.43.Let them awake and ariſe from the dead. Lazarus, come forth: or as Peter did to Dorcas, Acts 9.40. Tabitha, ariſe:] Come ye forth of that grave of ſin, wherein your ſouls lie putrifying and corrupting: Ariſe, ſtand up from the dead. So the Apoſtle cals upon thoſe in your condition, Epheſ. 5.14. Awake thou that ſleepeſt, and ariſe from the dead.] Awake, foreign, the word (as both Beza and Grotius note upon it) properly ſignifieth the awakening of a drunken man, that is, ſomno vinóque ſepultus, buried (as it were) in ſleep, p. 216and wine; his coming to himſelfe again. As it is ſaid of Noah, Gen. 9.24. Noah awoke from his wine. And ſo the Prophet Joel ſpeaking to the Drunkards of his time, he bids them awake: Awake ye drunkards, Joel 1.5. In the like language the Apoſtle there ſpeaketh to the Chriſtians of his time, who were corrupted in their judgements with that peſtilent errour of Saducaiſme, denying the Reſurrection of the dead, affirming the Reſurrection mentioned in Scripture to be no other but the renewing of the world by the Goſpel, and the ſpirituall Regeneration of the ſoul by the grace of God, (an errour hatched in thoſe times, and revived in ours, even amongſt our ſelves.) This errour the Apoſtle there looketh upon, (as we may do upon all errour) as having in it an inebriating property, intoxicating and ſtupifying the ſouls of them that were poſſeſſed with it; and thereupon he calls upon them to awake from that drunkenneſſe. foreign, Awake unto righteouſneſſe, or righteouſly: that is, ſo awake, as that you may henceforth live and walk as becometh Saints, in holineſſe and righteouſneſſe. The ſame ſay I to all habituall and cuſtomary ſinners; ſuch whoſe ſouls are caſt into this dead ſleep, in whom cuſtome in ſinning hath taken away the ſenſe of ſin; (and I wiſh I could ſpeak loud enough, ſo ſpeak as you might hear me:) Awake you, Awake from ſin unto righteouſneſſe, Awake, ariſe, ſtand up from the dead, that Chriſt may give you light and life.

p. 217Motives to preſſe this Motion, Motive. Better never riſe, then not thus ariſe.I ſhall not uſe many: Take one for all. Except you thus ariſe, better never ariſe: Except you thus ariſe here, better never ariſe hereafter: Unleſſe you have your part in this firſt Reſurrection, better you ſhould never have your part in the ſecond Reſurrection. This later you ſhall have, your bodies ſhall be raiſed again at the laſt day: O that you may then awake unto life, that your Reſurrection may be unto you a Reſurrection of life; awake, ariſe here: Many that ſleep in the duſt of the earth ſhall awake, (ſaith Daniel,) but how? ſome to everlaſting life, and ſome to everlaſting ſhame and contempt, Dan. 12.2. Now, I know there is none of you, but would willingly have your portion with the former of theſe, to awake in the Morning of the Reſurrection unto everlaſting life: That you may ſo do, awake here; Awake and ariſe from ſin, unto righteouſneſſe and holineſſe here; otherwiſe, never look to awake to life and happineſſe hereafter: They, and only they ſhal be exempted from the power of the ſecond death, who have their part in this firſt Reſurrection, Rev. 20.6.

To let in the Motion,A twofold Evaſion met with, and anſwered. that it may enter and take place with thoſe whom it concerneth, give me leave in the next place, to meet with a ſhift or two, whereby men do uſe to bear off the blow, to evade the force of this Exhortation: We will awake and ariſe, (ſay ſome,) but it is yet too ſoon. We would awake and ariſe, (ſay others,) but we fear it is now too late. p. 218Thus, while the one preſumeth, and the other despaireth, both lie ſtil in the ſame grave. To meet with both theſe briefly.

Evaſion 1. The preſuming ſhift: It is too ſoon to ariſe.1 For the preſuming ſhift: We will awake and ariſe; but it is yet too ſoon. Thus did the people in Haggai's time put off the raiſing and building of the materiall Temple with a nondum tempus; This people ſaith, The time is not come, the time that the Lord's houſe ſhould be built, Hag. 1.2. Thus do many put off the raiſing up of this ſpirituall Temple: They wil ariſe, but the time is not yet come. A ſhift like that which Solomon's ſluggard maketh uſe of, Prov. 6. Being called upon to awake and ariſe, verſe 9. How long wilt thou ſleep, O ſluggard? When wilt thou ariſe out of thy ſleep? He replyeth in the next verſe, verſ. 10. Yet a little ſleep, a little ſlumber, a little folding of the hands to ſleep: He wil ariſe, but not yet. Even thus do many poor ſinners put off the call of God, calling upon them to awake and ariſe out of the dead ſleep of ſin; Yet a little more ſleep, &c. They wil ariſe from ſin to righteouſneſſe; but not yet. Modo & modo, By and by, hereafter. It may be, they think it is yet early day with them; their ſun is but new riſen: It is but the morning of their age, their youthful ſeaſon, and they muſt give youth the ſwinge: They think it is with Men as with Horſes, If they are broke too ſoon, they are ſpoiled. They are afraid leſt that impious Proverb, which was never yet verified in any, ſhould prove p. 219true in them, Young Saints, old Divels; and therefore they wil leave this work to their old age. When they have nothing elſe to do, then they wil begin to think of this work, to look towards God; when they are about to leave the earth, then they will begin to think of heaven.

Anſ. Fond men!Old age the unfitteſt time for this work. Is this the time to begin to live, when you are ready to die? Is this the time to riſe from the grave of ſin, when you are falling into the grave of the earth? Is this the time to riſe to righteouſneſſe, when you cannot riſe from your bed, or couch? Is this the time to begin to look towards heaven, when you begin to ſtoop, and look downwards towards the earth? Of all other, old age will be found to be the unfitteſt time for this work. You know whoſe Exhortation it is, Eccl. 12.1. Remember now thy Creator in the dayes of thy youth, while the evill dayes come not.] Such are the dayes of old age; evil dayes, in reſpect of the manifold infirmities, diſeaſes, aylements which attend upon it: Ipſa ſenectus morbus eſt; Old age it ſelf is a diſeaſe: and being ſo, it is the moſt improper time for this work of Repentance and Amendment of life. How can a man be borne when hee is old? (ſaith Nicodemus, ſpeaking of himſelf) John 3.4. So may we ſay of being born again; Regeneration deferred to old age, isHow ſhall an old ſinner be made a young Saint? The work of Regeneration being deferred untill old age, wil then be found both difficult and ſuspicious.

p. 2201. Difficult.1. Difficult. The Grave of ſin is like the Grave of the earth. The longer a man lyeth in it, the more difficult will his Reſurrection be. When Lazarus had lyen four days in the grave, Martha thought that Chriſt came too late, that there was no poſſibility of a recovery. Lord, (ſaith ſhe) By this time he ſtinketh, for he hath been dead four dayes. John 11.39. The like we may ſay of aged confirmed ſinners, who have lyen not four dayes, but (it may bee) forty, ſixty, eighty years rotting and putrifying in the grave of ſin, ſo as they ſtink already, their lives and converſations have been ſcandalous and offenſive to all that have come neere them many a day; How do we think that ſuch putrified ſoules ſhould ever be raiſed again? In ſuch the work of Regeneration cannot but be apprehended to be a difficult work. It was the ſpeech of Sarah, when the Angell told her ſhee ſhould conceive and bring forth a ſon in her old age, having been to that day barren, What (ſaith ſhe) ſhall I, after that I am waxen old, have pleaſure? Gen. 18.12. So may an aged ſinner ſay concerning the work of Regeneration. What, ſhall I who am now waxen old, gray-headed in ſin, ſhall I now have pleaſure? ſhall I find delight in ſpirituall and heavenly things, which to mee hitherto have been dry and ſapleſſe? Shall the Immortall ſeed of the word become fruitfull in me? Shall the new man be conceived, p. 221ſhall Chriſt be formed in my ſoul, which hath hitherto been as barren, as dead, as ever Sarahs womb was? This, though to God it is poſſible, and eaſie; yet to man it will be found a difficult work. Women who never had a child till their age, oftimes pay deare for it, before they ſee it. Aged ſinners will finde Repentance to bee bitter, the worke of Regeneration difficult.2 Suſpicious.

2. And as difficult, ſo ſuſpicious. True Repentance is never too late, but late Repentance is ſeldome true, ſeldome ſincere. Aged ſinners, if they begin to forſake their ſins, and looke towards God, and towards heaven, it may be ſuſpected that it is not love to God, that draweth them, but fear of Hell that driveth them to it.

Upon theſe grounds let all be perſwaded not to put off the call of God. Put not off the call of God.Doth Chriſt by the Trumpet of his word ſummon you (as at this time he doth) to ariſe and come forth of the grave of ſin? do not ſay that it is too ſoone. Wil you think thus to put off the Archangel at the laſt day, when you ſhall heare the diſmall ſound of his Trumpet, Surgite Mortui, Ariſe ye dead, and come to Judgment? wil you then plead that it is too ſoon to ariſe? you wil ariſe herafter? I beſeech you think upon this now, what anſwer you muſt then return to the ſummons of your Corporal Reſurrection, and return the ſame now to this ſummons of your ſpiritual Reſurrection. Doth p. 222Chriſt call unto you, and bid you ariſe from ſin? (He doth ſo:) do not put him off with delayes. To day, if yee will hear his voyce, (ſaith the Authour to the Hebrews, Hebr. 3.7. citing the words of the Pſalmiſt, Pſal. 95.7.) Now whileſt ſalvation is offered, now take the preſent opportunity, and make uſe of it: foreign, To day. The time of this life is but a Day. Your Father Abraham rejoyced to ſee my day, (ſaith our Saviour, ſpeaking of the term of his own life upon earth) John 8.56. And this day is the day of our firſt Reſurrection. Ariſe therefore whileſt this day laſteth. This is the great work which we have to doe, every of us, while we are here upon earth: and therefore work this work of God whileſt this day laſts, knowing, that the night is coming, wherein there is no working (as our Saviour tels his diſciples, John 9.4.) And how much of this day is yet behinde, how nigh this night may be, who can tel? How knoweſt thou, but that thy Sun may goe downe at noon? and therfore defer not to anſwer the call of Chriſt, calling upon thee to ariſe.

None know whether God wil call again.Which if thou ſhalt do; How knoweſt thou whether ever hee wil call again, or no? We know what our Saviour once ſaid to his Diſciples, when hee had twice awakened them, and yet coming to them the third time and found them ſleeping; Sleep on now, (ſaith hee) and take your reſt, Matth. 26.45. As if he ſhould have ſaid, Now take your p. 223courſe; ye may ſleep, for me, as long as you will, I will never awaken you more; or you wil have little liſt to ſleep ere long, whether I awake you or no. Chriſtians! there is none of you but Chriſt hath come unto you once and again, many times, calling upon you in the Miniſtery of his word, bidding you awake, ariſe. Now, what do you yet ſleep? Take heed leſt that terrible doome proceed out of his lips, Sleep henceforth, and take your reſt. A reſtleſſe Reſt. There is a time when Chriſt will call no more. My ſpirit ſhall not ever ſtrive with man, Gen. 5.3. And what knoweſt thou whether this be not the laſt time of asking. And therefore, if he do now knock at the door of any of your hearts, call upon you by the inward motions of his ſpirit, as hee doth by the outward Miniſtery of his word, do not put him off as Felix did Paul, Act. 24.25. ſaying, you will hear him another time; when you have a convenient leiſure you will call for him: So you may, and yet he not anſwer. Becauſe I have called, and ye refuſed, (ſaith Wiſdom) therefore ye ſhall call upon me, but I will not anſwer, Prov. 1.24, 28. So dangerous a thing is it to try concluſions with Jeſus Chriſt; to try whether the winde will blow again, whether the Cock will crow again, whether the Trumpet will ſound again. Doth it now ſound in any of your hearts, as it doth in your ears, calling upon you to ariſe from ſin unto righteouſneſſe? do not ſay, It is too ſoon.

p. 224Evaſion 2. The deſpairing ſhift.2. But is it now too late? There is the ſecond ſhift, no leſſe dangerous then the former: I have lien a long time in the grave of ſin, rotting and putrifying there; I am an habituated, inveterate ſinner. Is there yet any hope for me?Repentance in age difficult to man, not to God.

Anſ. This was the Argument that ſhook Martha's faith. Her brother had lien four dayes in the grave. But what ſaith our Saviour to her? Said I not unto thee, If thou wouldeſt believe, thou ſhouldeſt ſee the glory of God? John 11.40. The like I ſay unto thee: Art thou an aged ſinner? Suppoſe one of thoſe the Prophet Iſai. ſpeaketh of, Iſai. 65.20. A ſinner of an hundred years old? yet only believe, & thou ſhalt ſee, thou ſhalt feel the glory of God, the glorious power and grace of God in changing thee yet before thy change cometh, working this Reſurrection in thee, and for thee. To thee this work is now more difficult; not ſo to him who is the Reſurrection and life. It was all one to Chriſt in the dayes of his fleſh, to raiſe up the Courtiers ſon from the ſick-bed, John 4.46. and Jairus his daughter from the death-bed, Mat. 9.25. and the widow of Naim's ſon from the Biere, Luke 7.14. and Lazarus from the grave, and that after his three dayes buriall, John 11.43. True indeed, in the laſt of theſe, it is ſaid, that he groaned in himſelfe once, and again, ver. 33, 38. But this he did, either by way of ſympathy, expreſſing his griefe and compaſſion towards Mary, and the reſt of the mourners; or p. 225elſe by way of Antipathie, expreſſing his anger and indignation againſt Martha, and the reſt of thoſe faithleſſe ones, who ſo far queſtioned his power in effecting what hee had undertaken; not in regard of any apprehended difficulty in the work: which, when hee came to it, hee effected with a word, Lazarus, come forth. Is it ſo, that you are not only dead in ſin, but have lyen long in that ſtate, under the power of this death; yet deſpair not.

But in this ſtate I have often withſtood the Call of God;Doubts Anſwered. Repl. 1. Reſiſting the call of God. Oft have I heard the voyce of Chriſt, but have not anſwered it. Oft have I felt the ſtrivings of the Spirit of grace, but have checked, reſiſted, quenched the motions thereof.

And ſo had the Jews done,Anſ. as Stephen tels them to their face, Acts 7.51. Ye ſtiff-necked, and uncircumciſed in hearts and ears, ye do always reſiſt the holy Ghoſt;] yet Peter invites them to repentance, with aſſured hopes of mercy upon their coming in, and accepting the offer, Act. 2.38. Repent ye therfore, and be baptized every one of you, in the name of Jeſus Chriſt, for the remiſſion of ſins, and ye ſhall received the gifts of the holy Ghoſt. Of which gifts, the chiefeſt is this of Regeneration.

But I fear,Repl. 2. The caſe of Apoſtacy. I am in the number of thoſe of whom S^t Jude ſpeaks ver. 12. of his Epiſtle, A Tree that is twice dead; a relapſed Apoſtate, one that hath fallen away from the grace of God after that I was once enlightned: p. 226one that hath fallen back again into a ſtate of ſin and death, after that in my owne and others apprehenſions I had begun to live the life of grace. So as I fear, I am alſo (as he ſpeaketh) plucked up by the roots, for ever cut off from all hope of ſpiritual union or Communion with Jeſus Chriſt, under an impoſſibility of ever being renewed, of ever partaking in a ſecond ſpiritual Reſurrection.

Anſw.Anſw. Still this makes the caſe more difficult: yet deſpaire not. Surely, Lazarus died again after his firſt reſurrection; yet ſhall his body be raiſed again at the laſt day. Believe it, Chriſt is able to do as much for thy Soul, as he will do for his Body. And this, if thou beeſt not ſtil wanting to his grace, he will do; Reſtore thee from thine Apoſtacy.

Queſt.Queſt. But what then ſhall I do, that I may be made partaker of this grace? that I may have my part in this firſt reſurrection? What to be done to attain this Reſurrection.nay, being a dead man, what can I do? A dead man is a meer patient in the work of his own reſurrection.

Anſ.Anſw. True, and ſo is a ſinner in the firſt act of his own Converſion, (as I have before ſhewed you.) In thine own ſtrength without Chriſt, thou canſt do nothing in this way, (as our Saviour tels his Diſciples, John 15.5.) what Paul ſaith of a dead Body, 1 Cor. 15.43. we may ſay of a dead Soul, It is ſown in weakneſſe: Being dead in ſin, it is in a ſtate of impotency, not able to raiſe it ſelf, or to p. 227contribute ought toward it own reſurrection. But yet this thou mayſt doe, and this be thou directed to do.

1. Wait and attend upon God in the uſe of Direct. 1 thoſe means whereby he ordinarily effecteth this Reſurrection: This could that poor,Waite upon God in the uſe of means. impotent, bed-rid man in the Goſpel do, John 5. Though he could not put himſelfe into the waters, yet he could lye at the pool. And the like maiſt thou doe: Though thou canſt not quicken and raiſe up thy ſelf; yet thou maiſt attend upon thoſe means whereby God is wont to convey that grace, whereby he effecteth this work; which is the Miniſtry of the word. By this means it was that thoſe dead bones were quickned, Ezek. 37. viz. by the Prophets prophecying upon them, verſe 4. Hee ſaid unto mee, Prophecie upon thoſe bones, and ſay unto them, O ye dry bones, hear the word of the Lord.] And by this means it is that dead ſouls are quickned; by the Miniſtry of the word. This is the Trumpet of Jeſus Chriſt: Here is the voyce of Chriſt to be heard, whereby he quickneth the dead: And therefore with care, diligence, conſcience attend upon this Ordinance, hearkning and liſtning to hear the voyce of Jeſus Chriſt.

2. Direct. 2 Not hardening our hearts. Not hardening the heart.Let that be a ſecond direction. To day, if you will hear his voyce, harden not your hearts, Heb. 3.7. This men of themſelves can do. Though they cannot ſoften their own hearts, yet they can harden them; and that by reſiſting the motions p. 228of the ſpirit of grace. Now, would you have your part in this firſt Reſurrection? take heed of thus hardning your hearts, take heed of reſiſting, quenching the firſt Motions of this ſpirit; but give way to them; let in the voyce of Chriſt into your ſoules. Let in the voyce both of the Law and Goſpel.

Let in the voice of the Law.The voyce of the Law for the awakening of you. This is the firſt uſe of the Law, to rouſe and awaken dead ſouls, to convince poor ſinners of the ſinfulneſſe and miſery of their Naturall Condition. Let it bee uſefull to you in this way. Give way to the ſpirit of conviction for the awakening of you. Were it poſſible that a dead man could be awakened, and made apprehenſive and ſenſible of that ſtate wherein he is, being under the power of death; to ſee how he hath the grave for his houſe, and maketh his Bed in the darkneſs, where corruption and the worme claime kindred of him, being his onelyonly Companions (as Job deſcribeth that ſtate, Job 17.14.) he ſhould not need to be perſwaded to ariſe, and come forth, and to accept of a Reſurrection, being tendred to him. Surely ſo would it bee with poor ſinners. Were their conſciences but once thoroughly awakened, and themſelves made apprehenſive of the miſery of their naturall condition, how their ſoules ly putrifying and ſtinking in the grave of ſin, they ſhould need no other argument to induce them to come out from thence, and to accept p. 229of this new life offered and tendred unto them. Suffer your ſelves therefore to be thus awakened. Give way to the diſcoveries of the Law; bringing them home to your ſelves in your own particular, that ſo you may ſee and feel your ſelves in a ſtate of ſin and death, under the power of a ſpirituall death, bound over unto Eternall death.Let in the voice of the Goſpel, Anſwering it.

Being thus awakened by the Law, now hearken to the ſweet voice of Chriſt in the Goſpel, calling upon you and commanding you to ariſe and ſtand up from the dead. Lending not only your ears, but your hearts to this call; cloſing with it, returning anſwer to it, as old Elie adviſeth young Samuel to do in a like caſe, 1 Sam. 3.9. ſpeak Lord, for thy ſervant heareth. Thus when Chriſt ſhall be pleaſed to call upon you outwardly in the Miniſtry of his word, inwardly by the motions of his ſpirit, inviting, perſwading, requiring you to ariſe from ſin to Righteouſneſſe, give entertainment to this call of his, accepting this offer of grace, by faith receiving Chriſt himſelfe into your hearts, yeelding up your ſelves unto him to be framed and faſhioned according to his will. So doing, he wil communicate himſelf unto you in this bleſſed way, being unto you Reſurrection and life. For this you have his expreſſe promiſe, with an Ecce, a (Behold) before it, that you may take the better notice of it, Revelation 3.20. Behold, I ſtand at the door and knock? If any man hear my voice, and open the door, I will p. 230come in and ſup with him, and he with me.] The [Doore] there ſpoken of is the doore of mens Conſciences. At this door Jeſus Chriſt [ſtandeth] attending and waiting with much patience upon poor ſinners. Thus ſtanding at this Doore, he [knocketh;] this hee doth by outward means, and inward Motions, as one deſirous of admittance. Now (ſaith he,) [If any one hear my voyce] not only giveth me the bare hearing, but hearkneth, attendeth to what I ſay, [And openeth the door,] thereupon letting me into his heart, receiving me by faith, accepting me as a Saviour and a Lord, [I will come and ſup with him, &c. I wil now communicate my ſelf unto him in the moſt intimate way, letting into his ſoul the ſweeteſt and moſt efficacious influences of my grace and ſpirit for the carrying on and perfecting that bleſſed work which is there begun. This will Jeſus Chriſt doe to the ſoul that thus hearkneth to his voyce, to his Admonitions, Exhortations, Offers, Promiſes, receiving him by faith, cleaving to him by Love, ſubmitting to him by Obedience, he will be to it Reſurrection and Life.

The main work is to cloſe with Jeſus Chriſt.And therefore let your firſt and main work be thus to cloſe with Jeſus Chriſt, thus to let him into your ſouls; thus to receive him, that ſo you may come to have union with him. From that union wil flow this bleſſed Communion: Having union with his Perſon, you ſhall have Communion in his Reſurrection. So hath p. 231the Graft with the Stock. Having union with it, it hath alſo communion with it in the ſprings Reſurrection, and that by participating in that ſap and juice which is in it. Thus being made one with Chriſt by faith, ye ſhall be made partakers of that ſame ſpirit whereby Chriſt himſelf was raiſed from the dead, which wil have the ſame effect in you that it had in him.

And therefore again and again, be perſwaded to cloſe with the Lord Jeſus: Not thinking it enough that you are put into him by a Sacramentall Inſition, as all perſons Baptized are: or that you cleave unto him by an outward viſible profeſſion, as all Hypocrites and carnal Goſpellers do; but that you may have a true ſpirituall coalition, a reall Myſticall union with him. Being thus ingrafted into him, you ſhall be made conformable to him in his Reſurrection: you ſhall bee raiſed from this death of ſinne, to this Life of grace, as he was from the death of nature to the life of Glory.

But all this while I muſt remember I have been ſpeaking to dead men; Without his concurrence, all motions or endeavours this way are in vain.and conſequently, that unleſſe Jeſus Chriſt himſelfe ſhall pleaſe to ſecond this word with his own ſpirit, all that I have ſaid, or can ſay in this caſe, will prove but loſt labour. As it was in the raiſing of the Shunamites ſon, 2 Kings. 4.31. Gehezi, Eliſha's ſervant, hee cometh firſt, and layeth his Maſters ſtaffe upon the face of the Child, and this p. 232he did by his Maſters direction and appointment, verſe 29. but all in vain: Til Eliſha himſelf come, and ſtretch himſelfe upon the child, putting his face to his face, &c. there was no awakening, no reviving; verſe 31. Thus have I, as a poore ſervant, a Miniſter of Jeſus Chriſt, laid a Goſpell command upon you, requiring you in his name to awake, and ariſe; but unleſſe my Maſter himſelfe, the Lord Jeſus (the true Eliſha, foreign ab foreign Deus, & foreign Salus.the Health of God, as the word ſignifieth) unleſſe hee come, and make an effectuall Application of himſelfe unto your ſouls, breathing into the face of them the breath of a new life, all my endeavours will be to no purpoſe. And therefore let me (in the cloſe of this Point) direct and deſire you to look up unto him who is the Reſurrection and life, earneſtly imploring this grace and favour from him, that he himſelfe would be pleaſed to undertake this work; communicating unto you that Quickning ſpirit, whereby your hearts may be inclined, and your ſelves inabled to ariſe and ſtand up from the dead; to awake and ariſe from ſin unto Righteouſneſs, which of your ſelves you are not able to do. I have done with the former ſort, ſuch as are as yet ſtrangers to this firſt Reſurrection.Application to ſuch as are thus riſen with Chriſt.

Come we now to the later: Such as are in their meaſure made partakers of it. As for Exhort. 1 you, Let me (in the firſt) place excite you to a thankefull acknowledgment of this ſo great a mercy.Bee thankfull for this Mercy. This is the end of all that p. 233Grace which God is pleaſed to exerciſe upon his people, viz. that They ſhould be to the praiſe of his Glory, Eph. 1.12, 14. That they ſhould ſhew forth the praiſes of him who hath called them out of darknes into a marvellous light: So our new Tranſlation readeth that of S^t Peter, 1 Pet. 2.9. And the Originall wil bear it; The word foreign ſignifying both vertues and Praiſes. And this be you excited to do; you that are made partakers of this ſo peculiar a favour. Which, whether it be a mercy worth the acknowledgment,The firſt Reſurrection a mercy worth the acknowledging. do but conſider the greatneſs of the work, the Freeneſs of the Agent; and the Indiſpoſition of the ſubject, and then give ſentence. For the greatneſſe of the work, it is a Reſurrection. For the freeneſſe of the Agent, it is a Reſurrection. For the Indiſpoſition of the ſubject, ſtil, (I ſay no more) it is a Reſurrection. Reſurrection is a great work. It is ſo to raiſe up a dead body. It is no leſſe to raiſe up a dead ſoul. A work of a mighty, almighty power; even of that foreign, that exceeding greatneſs of power, (as the Apoſtle calleth it) Eph. 1.19. No leſſe then that effectuall working of that mighty power of God, which hee wrought in Chriſt when he raiſed him from the dead. And what is it that ſhould move God to exerciſe this power upon you, rather then upon others? ſurely, not any thing in your ſelves. Dead bodies are all alike indiſpoſed to a Reſurrection: And ſo are dead ſouls. That God hath made you the objects of this power, it is only his free grace that p. 234moved him to it. All the ſons of Adam by nature are like ſo many carcaſſes buried together in the ſame Church-yard, or lying together in the ſame Golgotha, or Calvery, the ſame Charnell-houſe. You that are now made alive unto God, time was when you were in the ſame condition with the reſt of the world, Dead in treſpaſſes and ſins, even as others, Eph. 2.1, 3. Now, how is it that Chriſt hath been pleaſed to ſound the Trumpet (as it were) upon your graves? to pick and ſingle you out from the common heap? to make you the objects of his power and mercy, whileſt in the mean time he hath ſuffered ſo many millions of ſouls on each ſide of you to ſleep in eternall death? Surely, this is no other but that which the ſame Apoſtle calleth foreign, Epheſ. 2.7. the exceeding riches of his grace in his kindneſſe towards you in Chriſt Jeſus.] Who but will acknowledge it a ſpeciall favour, a ſingular kindneſſe which Chriſt ſhewed unto Lazarus, in coming unto him, and that before he was ſent for, to raiſe him up from the dead? He might have had far more noble Patients to have done ſo miraculous a cure upon: He might have manifeſted this his power upon the Kings and Princes, and Potentates of the earth, from whom he might have expected a better recompence then he could from Lazarus: yet he neglects them, and ſingles out him. Here you will ſay, (as the Jews did, when they ſaw Chriſt weeping for this his deceaſed p. 235friend,) Behold how he loved him, John 11.36. This was a declaration of ſingular affection unto Lazarus: no leſſe is that affection which he hath manifeſted unto you: you were as truely dead as ever Lazarus was; you in your ſouls, as he in his body. Now, Chriſt hath come unto you, and that before he was ſent for, (otherwiſe he had never come) working the ſame, nay, a greater work upon you: raiſing you up from the grave of ſin, not to a temporary, (as he did Lazarus,) but to an eternall, an immortall life: Sure I am, he might have had more noble Patients; he might have made choice of the Princes and Potentates of the world, the wiſe, the rich, &c. But them he hath paſſed by, many of them, moſt of them: Not many wiſe men after the fleſh, not many mighty, not many noble are called, 1 Cor. 1.26. You hath he ſingled out to be the objects of this power and mercy. Herein acknowledge the exceeding riches of his grace, and give him the glory of it by a thankfull acknowledgement.

To raiſe up your hearts whereunto,Divers conſiderations raiſing up the heart to this acknowledgement. look firſt downwards, into the hideous, darkſome, loathſome dungeon of the grave, from which you are raiſed; that wretched ſtate of ſin and death from whence you are delivered. Then look upwards, to that bleſſed ſtate, this bleſſed life to which ye are raiſed: Look inwards, into your ſelves, and there behold the Image of God in meaſure reſtored, the firſt fruits of the ſpirit already p. 236laid in, aſſuring to you the full crop of heavenly glory in due ſeaſon. Look about you, and behold on each ſide millions of ſouls ſtill ſleeping, rotting, ſtinking in the grave, abiding under the power of ſin and death; and then ſee whether here be not matter for a thankfull Gratulation. When the Iſraelites ſaw the Egyptians lie dead upon the ſea-ſhoar, themſelves being come ſafe to land, they could not but break forth into praiſing and magnifying of God: Then ſang Moſes and the children of Iſrael this ſong unto the Lord, Exod. 14.30. & 15.1. Such a difference hath God put betwixt you and others: raiſed you from the grave, where others lie dead. Give unto him the praiſe and glory of this his free and rich grace: Inwardly acknowledging it, outwardly expreſſing that acknowledegment, by ſpeaking to his praiſe, and living to his praiſe: ſo living, as Chriſt himſelfe lived after his Reſurrection.

Exhort. 2 2. Which let me exhort you unto (in the ſecond place.) Are you in the number of thoſe who have their part in this firſt Reſurrection? Are you riſen with Chriſt? then walk as you have Jeſus Chriſt himſelfe for an Example, ſo living as Chriſt himſelf lived after his Reſurrection.Live as Chriſt lived after his Reſurrection.

Queſt. But how is that?

Anſ. Take it in three or four particulars.

1. No more returning to the grave again.1. See that you return to the grave no more. This did Lazarus. And this, it is ſuppoſed, p. 237did thoſe Saints which accompanied and attended upon Chriſt in his Reſurrection. They returned to their graves again, they died again: But ſo did not Chriſt himſelfe; Chriſt being riſen from the dead, he dieth no more, ver. 9. of this Chapter. No more do you. Hath God begun to raiſe you from the grave of ſin? do not return thither again. Take heed of ever returning to your former ſtate.

Object. But happily, (ſome may ſay:) What need ſuch a Caveat as this,A Caveat not uſeleſſe, though Saints be not ſubject to totall and finall Apoſtacy. There being no fear of ſuch an Apoſtacy? Thoſe who are once raiſed with Chriſt, ſhall never die again: He that liveth and believeth on me, ſhall never die, John 11.26. They who have once their part in this firſt Reſurrection, ſhall never come under the power of a ſecond death. Such cannot fall away totally and finally from this grace of God.

Anſ. What then? Shall any hereupon take liberty to continue in ſin, 1. To continue in ſin that grace may abound, a deſperate concluſion.and to live as they liſt? Surely then, whoever thou art, that ſhalt dare thus to turn the grace of God into wantonneſſe; that makeſt ſuch deſperate uſe of ſo comfortable a Doctrine; draweſt ſuch poiſonous and damnable inferences and conſequences from ſuch ſweet and comfortable premiſſes, thou mayeſt take that unto thy ſelfe which Simon Peter once ſaid to Simon Magus, Acts 8.21. and conclude, that as yet, Thou haſt no part, nor lot in this matter.] Thou art as yet a ſtranger to this myſticall Reſurrection: and p. 238it may be feared, art like ſo to be. Paul will tell ſuch perverters and abuſers of this grace of God, that their damnation is juſt, Rom. 3.8. And Saint Jude maketh this a character of a man ordained of old to condemnation, that ſhall dare thus to turn the grace of God into laſciviouſneſſe, Jude ver. 4. This for you.

2 Saints may fall fouly, and fearfully, though not totally and finally.2. In the ſecond place, as for true Beleevers, ſuch as are made partakers of this grace (the grace of Regeneration) it is true, they ſhall be ſo upheld by that Manutenentia Divina, ſo kept by the power of God through faith unto ſalvation, as that they ſhall never totally and finally fall from it; but yet they may fall fouly and fearfully: ſo fall, as the ſtory tels us that Eutichus did, who fell from the third loft, Acts 20.9. ſo as they may be taken up for dead. Though their life may be ſtill in them, (as Paul ſaith of him, ver. 10.) yet they may be dead in their own and others apprehenſions: They may loſe that ſtrength and vigour, with that ſenſe and feeling which ſometimes they had; ſo as though they do not return to the grave againe, yet their life may draw nigh to the grave; ſo as they may be accounted both by themſelves and others, amongſt them that goe down to the pit, free among the dead (as Heman ſaith of himſelf, Pſal. 85.3, 4, 5.) They may be brought to the gates of the grave (as Hezekiah ſaid of himſelf, Iſa. 38.10.) Such may the condition of a true beleever be.

p. 2393^ly As for others, ſuch as have a name to live, they may die again: 3. Such as have a name to live, may die again.Self-deceiving hypocrites, thoſe walking ghoſts, who ſeemed to have been partakers of this Reſurrection, they may return to the grave again, loſing all that which they ſeeemed to have, (as our Saviour ſaith of the formall Profeſſour) Luke 8.18. loſing all thoſe common graces, which (like Briſtol Diamonds) for a time ſparkled, and ſhone forth in them: Such Apoſtacie is no Raritie. Saint Peter can tell us of Dogs returning to their vomit again; and Swine, after they have be waſhen, returning to their wallowing in the mire again. Such as, After they have eſcaped the pollution of the world, through the knowledg (or acknowledgment) of the Lord and Savior Jeſus Chriſt, yet are again entangled therein, and overcome, 2 Pet. 2.20.21. And the Authour to the Hebrews wil tel us of ſome, who having been once enlightned (by the word) and have taſted of the heavenly gift, (have felt ſome flaſhes of inward peace and joy) and were made partakers of the holy Ghoſt, (the common gifts and graces of the Spirit) and have taſted the good word of God, (have found ſome reliſh in the ſweet and ſaving promiſes of the Goſpel) and the powers of the world to come, (have had ſome raviſhing apprehenſions of the joyes and glory of heaven) yet they fall away (by a total apoſtacie, returning to their former condition, being brought wholly under the power of ſin again;) ſo you have it Hebr. 6.4, 5, 6. Now in the fear of p. 240God, take heed this prove not your condition.The conditions of Apoſtates moſt deſperate. Which, if it do, mark what follows; Your later end will be worſe then your beginning: and it would have been better for you never to have known the way of righteouſneſſe, them having known it, to turn from the holy Commandement; ſo you ſhall finde it, 2 Pet. 2.20. This will put you into a deſperate ſtate, under an impoſſibilitie (in an ordinary way) of ever being renewed again unto repentance: ſo you have it, Heb. 6.4, 6. If yee ſhall thus ſin wilfully, after that ye have received the knowledg of the truth, there remaineth for you no more ſacrifice for ſins, but a certain fearfull looking for of judgment and firy indignation: ſo you may read it, Hebr. 10.26, 27. Trees which are twice dead, what can they look for, but to be plucked up by the roots, cut off from all union and communion with Jeſus Chriſt? Jude 12. So deſperate is the condition of wilful Apostates, ſuch as having been in meaſure wrought upon by the grace and ſpirit of Chriſt illuminating, convincing, and in meaſure changing and reforming, (though not regenerating) them; If they ſhall willingly and wilfully return to their former ſtate, it puts them into a moſt dangerous and deſperate condition.

Being raiſed, come not nigh the Brink of the grave again.And therefore, Is it ſo, that God hath begun this work, this change in any of you? Take heed of looking back: Come not nigh the verge, the brink of the grave again: do not henceforth give way to any one ſinne, p. 241ſo as to live in it, to continue in it. This the Apoſtle here in the former part of this chapter preſſeth upon theſe his Romans; How ſhall we that are dead unto ſin live any longer therein? ver. 2. Beleevers are dead to ſin; nay riſen from ſin; how ſhall they live, or ly in it? we would account it a madneſſe in a man that is raiſed from the grave, to return thither again, and to make his abode there. It is no leſſe for Chriſtians that are riſen from the grave of ſin, to returne to it, to live and continue in it. In this imitate your heavenly pattern, who being raiſed from the dead, dyed no more.

2. Being raiſed from the dead, evidence Exhort. 2 your Reſurrection. Evidence this Reſurrections by the action of a ſpirituall life.So did your Saviour. Being raiſed from the grave, he evidenced the truth of his Corporall Reſurrection, ſhewing himſelf alive after his Paſſion by many infallible proofs (as the Evangeliſt hath it) Act. 1.3. ſpecially by doing the actions of a naturall life, ſpeaking to his Diſciples, and eating with them. Thus do you evidence the truth of your ſpirituall Reſurrection. Evidence it both to your ſelves and others, and that by doing the Actions of a ſpirituall life; approving your ſelves unto God and man in all duties of Piety, charity. Being delivered out of the hands of theſe your enemies, Sin, Satan, Hell, Death, now ſerve God in Holineſs and Righteouſneſs all the days of your life.] Thus yeeld up your ſelves unto God, as thoſe that are alive from the dead, and your members as inſtruments of Righteouſneſſe p. 242unto God (as the Apoſtle preſſeth, ver. 13. of this Chapter.) Thus being now brought into a new ſtate, walk anſwerable to it, and that by living a new life: ſo did our bleſſed Saviour after his Reſurrection (as I have ſhewed you.) Hee lived after another manner then before he did: Do you the like. Hic dies aliam vitam adfert, alios mores poſtulat: This new ſtate calls for a new life and converſation. Herein lieth the principall part of a Chriſtians conformitie to Chriſt in his Reſurrection; That like as Chriſt was raiſed from the dead by the glory of the Father, ſo he alſo ſhould walk in newneſſe of life; ſo you have it in the words before the Text.) And therefore, As concerning your former converſation, put off the old man, and put on the new; ſo you have the Exhortation, Epheſ. 4.22, 24. You were ſometimes darkneſs, (you were ſo during your abode in the grave of ſin;) but now (being riſen) yee are light in the Lord; walk therefore as children of light: ſo it follows, Epheſ. 5.8. In times paſt ye walked according to the courſe of this world, &c. (ſo the Apoſtle deſcribeth your former ſtate, Eph. 2.3.) but now, being brought into a new ſtate, henceforth be not conformed to this world, but be ye transformed, &c. (ſo the ſame Apoſtle preſſeth it, Rom. 12.2.) Be ye metamorphoſed; ſo living now as becometh men of another world. So did your Saviour after his Reſurrection (as I ſhewed you:) and ſo do you. As for the comforts of this preſent world, uſe them; p. 243but not abuſing them: ſo uſe them as not uſing them. Seeking after ſpirituall things, ſpirituall Meates and Drinks, ſpiritual riches ſpiritual pleaſures and delights. Theſe are ſutable to your new ſtate. If ye be riſen with Chriſt, ſeek the things which are above, Col. 3.1. Hereby evidence that you have your part in this firſt reſurrection by walking anſwerably to this new condition. With all, living to the Glory of God. So did your Saviour (as I have ſhowen you in opening of the former verſe,) he was raiſed from the dead (as by, ſo) to the Glory of God his Father, that he might glorifie him. Herein be you conforme to your pattern. Being raiſed from the dead by the glory of God, now be you to his glory, making this the end of your life, to glorifie God; Glorifie him both with your ſpirits, and with your Bodies, both which are his by more then a ſingle right.

3. Are you thus riſen? then waite for the Exhort. 3 day of your change, the day of your Tranſlation. Wait for the day of Tranſlation.So did your bleſſed Saviour after his Reſurrection; he made his abode here upon earth for forty dayes, waiting for his Aſcenſion. Do you the like who are made partakers of this firſt Reſurrection. The day of your Tranſlation is not farr off; Forty dayes; At moſt, a few yeares: In the meane time waite for it. So do all they who have received the firſt fruits of the Spirit. They wait for the Adoption, viz. the Redemption of their Bodies, Romans 8.23. There p. 244is a twofold Adoption, and a twofold Redemption: Duplex foreign, duplex foreign. A twofold Adoption; the former inchoate, which gives a Jus ad rem, a right unto the Inheritance. The other compleat and perfect, which giveth a Jus in re, putteth the perſon adopted into the actuall poſſeſſion of that Inheritance, which was inſured upon him in his Adoption. In like manner a twofold Redemption; The one of the ſoul, when it is delivered from the power and dominion of Sin; the other of the Body, when it ſhall be delivered from the power of Death: the one is the firſt fruits, the other the crop. You who have received the former, wait for the later; wait for the coming of Jeſus Chriſt. This is the teſtimony which Paul giveth to his beleeving Corinthians, 1 Cor. 1.7. They came behinde in no gift, waiting for the coming of the Lord Jeſus Chriſt.] There a is twofold coming of Chriſt, (beſides his coming in the fleſh, and in the ſpirit) viz. his coming in particular, and in generall Judgment. In the former way he cometh at the day of death: In the later at the day of the generall Reſurrection. Now waite ye for both theſe. Waite for your particular change: All the days of mine appointed time will I waite till my change ſhall come, ſaith Job, chapter 14. verſe 14.) wait for that generall change. This is the coming of Chriſt which the Apoſtle there aimes at; calling it foreign; The Revelation of the Lord Jeſus. Then p. 245ſhall Chriſt be revealed to be what he is: And then ſhall thoſe who are his, participate in the ſame Revelation; they ſhall be revealed to be what they are. Now are we the ſons of God, (ſaith Saint John) and it doth not appear what we ſhall be. But we know, that when he ſhall appear, wee ſhall be like him, 1 John 3.2. Like him in Glory. When Chriſt who is our life ſhall appeare, then ſhall yee alſo appeare with him in glory, Colloſſians 3.4. Waite therefore for this Revelation. Waite for it, and that firſt with Patience, then with Aſſurance.

1. With Patience. 1. With Patience.So will they who have a lively and well grounded hope, they will wait with patience for the thing hoped for. So ſaith the Apoſtle, Rom. 8.25. If we hope for that we ſee not, then do we with patience wait for it.] Thus wait yee for the ſecond Reſurrection. Your ſoules being raiſed, waite yee for the Reſurrection of your Bodies; that bleſſed Reſurrection unto life, whereof this firſt Reſurrection is the pledg, and aſſurance. Wait for it with patience. What though God do deferr it for a time, holding you in ſuſpence, under hope? It is no more then he did to his own Son, who after his Reſurrection was not preſently tranſlated, preſently glorified, he tarried his time, his fortie days. Think not much that you do the like. Nay ſuppoſe he be pleaſed to exerciſe you with many kinds of trials and p. 246Tribulations, during your abode here upon earth, yet gird up the loyns of your mind, and hope unto the end, for the grace that is to be brought unto you at the revelation of Jeſus Chriſt, (as Saint Peter exhorts) 1 Pet. 1.13. The grace which ſhall then be brought, is that grace of life, (as he cals it, cap. 3. ver. 7.) even eternall life. For this grace wait unto the end, and that with patience.

2. With Aſſurance.2. And as with patience, ſo with Aſſurance. Having your part in this firſt Reſurrection, ye ſhall have your part in the ſecond, even in that Reſurrection of life. The one is a pledge of the other: being in your meaſure made conformable unto Chriſt in his reſurrection here, ye ſhal be fully hereafter; when you ſhall be raiſed up to the participation of the ſame glory, which Chriſt after his Reſurrection in due ſeaſon entred into. This the Spirit of God in Scripture layeth down as an unqueſtionable truth, which all true believers may be confidently aſſured of: We know, (ſaith Saint John,) that when he ſhall appear, we ſhall be like him, &c. 1 John 3.2. We know, (ſaith Saint Paul,) that if our earthly houſe of this Tabernacle were diſſolved, we have a building of God, an houſe not made with hands, eternall in the Heavens, 2 Cor. 5.1. And hereupon, (ſaith he,) We that are in this Tabernacle do groan, being burdened, not that we would be uncloathed, but cloathed upon, that mortality might be ſwallowed up of life, ver. 4. which it ſhall be at the day of the generall Reſurrection. In p. 247the confident aſſurance whereof, let all thoſe who have their part in this firſt Reſurrection, wait and look out for that day. In this we groan earneſtly, (ſaith the ſame Apoſtle there, ver. 2.) deſiring to be cloathed upon with our houſe which is from heaven.] So ſhall the ſoul, upon the ſeparation of it from the body; and ſo ſhall the whole man, upon the reſurrection of the body. Then ſhall ſoul and body be cloathed with celeſtiall glory. Let all the Lord's people in a confident expectation hereof wait for it.

4. And waiting for it, (in the fourth place,) Exhort. 4 Prepare for it: Prepare for it.and that by finiſhing the work which you have here to do upon earth. So did your bleſſed Saviour prepare for his Aſcenſion. After his Reſurrection he had yet ſome works to do upon earth; as viz. to confirm the faith of his Diſciples of the preſent and ſucceeding ages, in the truth of his own Reſurrection; to impower and commiſſionate them, and their ſucceſſours, for teaching and baptizing of all nations; and to inſtruct them in ſome other things pertaining to the Kingdome of God. And all this he doth, (as you may ſee, Acts 1.3. Mat. 28.18, 19.) ſo finiſhing the remainder of that work which his Father had given him to do before his Aſcenſion. Look you upon him, and do likewiſe: Whileſt you are upon earth, work the works of God: you know not how nigh the time of your diſſolution, your tranſlation may be; and therefore do good while you may; not p. 248neglecting, not letting ſlip any opportunity which God offereth you for doing any ſervice to him, or to his Church: that ſo, when the time of your diſſolution ſhall approach, you may be able to ſay with the bleſſed Apoſtle, 2 Tim. 4.8. We have fought the good fight, we have finiſhed our courſe, we have kept the faith:] Which whoſoever can ſay in truth, and ſincerity, though it hath been in great weakneſſe, yet may he go on, and apply what follows; Henceforth, there is laid up for me a crown of righteouſneſſe, which the Lord, the righteous Judge ſhall give unto me at that day.] Thus being riſen with Chriſt, imitate him, ſo living as Chriſt lived after his Reſurrection.

Exhort. 5 5. I have but one word more, and I ſhall diſmiſſe the Text,Riſe more and more. and you. In the third place, Are you in your meaſure made partakers of this Reſurrection? then labour daily to riſe more and more. Herein the ſpirituall Reſurrection differs from the corporall: The corporall Reſurrection is perfected at once, uno actu: it admits of no degrees. It is otherwiſe in the ſpirituall Reſurrection: This is graduall, never perfected, till grace be ſwallowed up of glory. The Chriſtian's riſing to newneſſe of life, is like the Suns riſing upon the earth, which is by degrees, higher and higher, till it cometh to the Zenith, the mid-heavens. The compariſon is Solomon's, Prov. 4.18. The path of the juſt is as the ſhining light, which ſhineth more and more unto the perfect day. Such is the path of the righteous p. 249in the work of Sanctification; herein he maketh a progreſſion, going as the Travellers did to Sion, from ſtep to ſtep, from ſtrength to ſtrength, Pſal. 84.7. This is a work not perfected at once, The inward man is renewed day by day, 2 Cor. 4.16. So much, (as I told you,) the Apoſtle here in the Text inſinuates, where ſpeaking of this firſt Reſurrection, he ſpeaketh of it not in the preſent, or preterperfect, but in the future tenſe: not we are, but we ſhall be planted together in the likeneſſe of his Reſurrection.] Thus is it with Mortification, in the beſt it is an imperfect work: Nondum prorſus mortui ſumus peccato, (ſaith Beza upon the Text:) We are not as yet wholly dead unto ſin. However the relicks and remainders thereof are not imputed to believers, yet they are not altogether freed from the power of it. And ſo is it with Vivification, this firſt Reſurrection; They who have their part in it, are not yet wholly riſen. Here the School diſtinction takes place, Totus homo, ſed non totum hominis, The whole man is riſen, but not the whole of the man. In a regenerate perſon, the whole man is renewed, every part, ſpirit, ſoul, and body; but not wholly: ſtil there are ſome relicks of the old man, ſome remainders of corruption left in him: ſtill he doth haerere in luto, his feet do ſtill after a ſort ſtick faſt in the mire of corruption: alluding whereunto, (as may be conceived,) our Saviour tels his Diſciples, John 13.10. that, He who is waſhen needeth not, ſave only to waſh his feet. p. 250A metaphor or ſimilitude, taken from a man waſhing himſelfe in a river, whoſe body is waſhen and clean, onelyonly his feet being in the mire, ſtill need waſhing: Or (as Grotius apprehends it,) from a man coming out of a Bath bare-foot; his body is clean, onelyonly his feet are ſoiled with duſt. So is it with believers who are waſhen in the bloud of Chriſt, they are freed from the guilt of ſin, and they are freed from the regning power and dominion of ſin. The whole man, the perſon is waſhen, but not the whole of the man; ſtil there is ſome ſoile which cleaveth unto their feet; ſome relicks of ſinfull corruption remaining to be waſhen away: They which are riſen, have yet need to riſe more and more. And this do you: Are you riſen? yet riſe; riſe daily: As Paul ſaith of his dying, 1 Cor. 15.31. He died daily. So let it be with your riſing from ſin to righteouſneſſe, Riſe daily: And that

1. In reſpect of the acts of ſin.1. In reſpect of the Acts of ſin. You daily fall into ſin, and therefore riſe daily from ſin: The juſt man falleth ſeven times a day, and riſeth up again, (ſaith the Wiſe-man,) Pro. 24.16. It is true, as well of falling into the evill of ſin, as of miſery. Thus he falls ſeven times a day, that is, often. Now, daily falling, riſe again daily by the renewed acts of repentance, renewing your ſorrow for ſin, your reſolution againſt it.

2. In reſpect of carnall and ſinfull ſecurity.Secondly, In reſpect of carnall and ſinfull ſecurity, wherewith the moſt ſanctified ſouls are ſubject to be ſurprized and overtaken. p. 251Even the five wiſe virgins ſlept, as well as the fooliſh, Mat. 25.5. From this ſleep ariſe daily: Awake, thou that ſleepeſt, and ſtand up from the dead, (ſaith the Apoſtle, ſpeaking to believers, as well as others,) Eph. 5.14. Though they do not ſleep as others, 1 Theſ. 5.6. yet they are ſubject to ſleep as well as others: though they do not ſleep a dead ſleep, as Lazarus did, of whom our Saviour ſaith, I go to to awake him out of ſleep, John 11.32. (Such is the ſleep of unregenerate perſons,) yet they may ſleep a deep ſleep, ſuch as Peter, and James, and John did in the Mount, where their Maſter was transfigured, Luke 9.32. and the reſt of the Diſciples in the Garden, where their Maſter was apprehended; of whom it is ſaid, they were heavy aſleep, Mat. 26.43. Though they do not ſleep in a ſtate of ſin, yet they may for a time ſleep in ſome particular ſin. So did David, who lay divers moneths in thoſe foule ſins of his: And ſo did Peter for a while, till the crowing of the cock awakened him. In this reſpect, then awake, and ariſe daily: ſhaking off this ſinfull ſecurity; ſtirring up your ſelves to an holy vigilancy and watchfulneſſe over your hearts and lives.

3. And (thirdly,) thus ariſe alſo in reſpect of the power of ſin: 3. In reſpect of the power of ſin.Still there are, and will be ſome relicks of habituall corruption left in the ſoul; ſomewhat of the old Adam remaining to be put off: [That ye put off the old man,] ſaith the Apoſtle, ſpeaking to his believing Epheſians, Epheſ. 4.22. p. 252In this the Believer's Reſurrection is like unto Lazarus his, who coming out of the grave, brought his grave-clothes with him, John 11.44. Thus is it in this firſt Reſurrection; though the perſon be brought out of the grave of ſin, yet he hath the grave-clothes ſtill hanging about him; ſome remainders of corruption which are yet to be put off. Paul writing to his Coloſſians, Col. 3. though for the main, he looked upon them as ſuch as had put off the old man, (as he ſaith, ver. 9.) yet he preſſeth upon them a further degree of mortification; [But now put you off all theſe things, anger, wrath, malice, &c. ver. 8.] Lo here, what are the rags of the old man; even all ſinfull luſts, inordinate affections. And theſe are Chriſtians to be daily putting off more and more. This do you who are riſen with Chriſt; every day labour to get more and more ſtrength againſt your corruptions, a more full conqueſt over them: that you may find your ſouls daily advancing to a further diſtance from the ſtate of ſin, riſing more and more out of this grave.

4. In reſpect of newneſſe of life.4. And thus ariſing from ſin, riſe daily to newneſſe of life; indeavouring a further renovation of the new man: That it may be renewed more and more, as in knowledge, [Ye have put on the new man, which is renewed in knowledge, (ſaith the Apoſtle,) Col. 3.10. ſo in holineſſe and righteouſneſſe, which are the other parts of this new man, as the Apoſtle tels us, p. 253Epheſ. 4.24. Have you begun to put on this new man? put it on daily more and more, by indeavouring to grow in grace, and in the knowledge of your Lord and Saviour Jeſus Chriſt, (as Saint Peter exhorts in the cloſe of his ſecond Epiſtle,) Adding one grace to another; to faith, vertue; to vertue, knowledge; to knowledge, temperance; to temperance, patience; to patience, godlineſſe, &c: (as the ſame Apoſtle directs, 2 Pet. 1.5, 6.) That ſo you may come behind in no grace, no gift, (as Paul ſaith of his Corinthians, 1 Cor. 1.7.) Then adding one degree of grace to another, faith to faith. The righteouſneſſe of God, (ſaith the Apoſtle) is revealed from faith to faith, Rom. 1.17. that is, from one degree and meaſure of faith to another. According as faith is revealed more and more, ſo is the Righteouſneſſe of Juſtification more aſſured unto the ſoul. Labour to get your faith, (which is the radicall grace, the very heart of this new-man,) confirmed and ſtrengthened daily: not neglecting ſuch means as God hath appointed for that end: amongſt which, the Sacrament of the Lord's Supper, (whereof ſome of you have this day been made partakers,) is a chief and principall one. Then ſeek after the like growth and increaſe in love, in humility, in patience, & ſo in all other graces. Theſe are the members of this new man; let it be your care that (as it is in true Augmentatation, which is ſecundùm omnes partes, a proportionable growth in every part,) every of theſe may grow and increaſe with the increaſe of God: Thus do p. 254you perfect holineſſe in the feare of God: (as the Apoſtle exhorts, 2 Cor 7.1.) Being thus changed into the Image of Chriſt from glory to glory, as by the ſpirit of the Lord, (as you have it v. laſt of the 3^d. chap. of that Epiſtle.

5. In reſpect of heavenlimindedneſs.5. And laſtly: Riſe more and more in reſpect of Heavenlimindedneſſe. Your hearts are like ponderous bodies, ſtill tending downwards towards the Earth: And therefore let it bee your daily worke to raiſe and ſcrue them upwards by frequent Meditation, and Contemplation of Heaven, and Heavenly things; and in particular, of that heavenly Glory to which Chriſt is raiſed [Beholding as in a glaſſe the glory of the Lord] ſaith the Apoſtle in the place laſt named, 2 Corin. 3. laſt.) which Grotius expounds of the Glory of Chriſt in his Kingdome of Glory. This [Behold as in a glaſſe,] that is (ſaith hee) ſeriouſly and attentively coſider and contemplate it. With all labouring to raiſe your Affections thither. If yee bee riſen with Chriſt, &c. Set your Affections on things which are above; and not on things on the earth, Col. 3.1, 2. foreign, Minde things above, and let them have your Hearts, your Affections. As for the things of this world: labour daily to ſit more looſe to them, that ſo you may bee willing to part with them, when ever God ſhall be pleaſed to call you hence. Thus being Riſen, yet riſe daily more and more.

Which that you may do, ſtill ſeeke p. 255after a further and more intimate Ʋnion and Communion with the Lord Jeſus Chriſt, Still ſeeking after a more intimate union and full communion with Jeſus Chriſt.by whoſe ſpirit it is that you are, and muſt be raiſed: That you may more and more participate of that vertue which is in him. Paul had no ſmall ſhare in this vertue, yet hee deſireth that he might ſtill have further experience of it. [That I may know him, and the vertue of his Reſurrection.] Philip. 3.10. Let the ſame be your deſire and indeavour, that you may daily feele this divine vertue put forth in you more and more, raiſing you up more and more from the death of ſin to the Life of grace here. Then reſt aſſured, the ſame vertue ſhall at the laſt day raiſe you up from the death of nature to the Life of Glory. Being here made conformable unto Chriſt in your firſt Reſurrection, you ſhall be alſo in the ſecond, which ſhall be to you a Reſurrection of life.

And thus I have at the length, through the good hand of God leading and conducting me, paſſed thorough this excellent portion of Scripture, wherein you have held forth unto you that great Goſpel Myſtery of the Chriſtians Ʋnion and Communion with, and conformity to Jeſus Chriſt, both in his death and Reſurrection. The ſweetneſſe of the ſubject hath drawn forth my meditations beyond the ſtaple which I firſt intended them. May but my labours herein prove acceptable and profitable unto you, I have what I aimed at. Which that they may be, let us Pray.

FINIS.

End of the text · John Brinsley, Two Treatises (1651)