Two Treatises, Tract 2 (2 of 4)

Two Treatises · Tract 2 (2 of 4)

p. 65And ſlothfulneſſe the like.Spirituall Slothfulneſs. This wee ſee is a moth, a worme to a mans temporall eſtate. [A ſlothfull perſon (ſaith Solomon) is brother to a great Waſter] Pro. 18.9. And ſo is it to a mans ſpirituall eſtate; when men are (as it were) ſetled upon their lees, living at eaſe, loath to pull their hands out of their boſoms, to put forth themſelves in duties and indeavours. A ſlothfull perſon is like a tree overgrown with Moſs, which will never thrive: and therefore, amongſt other Impediments, take we heed of this. So the Apoſtle giveth the p. 66Caveat, Hebr. 6.12: Having in the verſe foregoing exhorted Chriſtians to ſhew all diligence to the full aſſurance of Hope unto the end, he addes, That ye be not ſlothfull.]

6. A barren ſoyl. Without, or Under dead Ordinances.6. The laſt impediment is a barren ſoyle. This I touched upon before. If the ſoyle be dry and barren, there is no hope the plantation ſhould proſper. No more is there that Chriſtians ſhould grow and thrive in their ſpiritual eſtate, living in a barren ſoyle. Living (I mean) without Ordinances, or under flat and dead Ordinances; or living in a neglect of Ordinances, where there are no means for ſpirituall growth, or as good as none. Where Chriſtians, meerly for temporall accomodations, and advantages, are content to live in Meſhek, Pſal. 120.5.Ps 120:5and have their habitations in the tents of Kedar, in places where they cannot enjoy God in his publick ordinances, or elſe fancying to themſelves a ſtate of perfection, ſhall lay aſide Ordinances, looking upon them (as ſome at this day call them) as flat and low diſpenſations, Laying aſide Ordinances.pretending to live above them by an immediate Communion with Jeſus Chriſt; alas, in ſo doing they conſult evil to their own ſouls. As ſoon may a graft proſper in a dry, barren ſoyle, where it hath no water, as for a Chriſtian in an ordinary way to grow in Grace without Ordinances. No, they that are planted in the houſe of the Lord, Pſal. 29.12.Ps 29:12if they will flouriſh, it muſt be in the Courts of their God; that is, under publick Ordinances. p. 67Being engrafted by Ordinances, they muſt grow up under Ordinances.

That we may do ſo,That we may grow, be conſcionable in the uſe of all Ordinances. content not our ſelves with the bare enjoyment of them, but make uſe of them. Conſcionably attending upon the Word in the publick Miniſtry thereof, As new born Babes deſire the ſincere milk of the word, that we may grow thereby, 1 Pet. 2.1. To this joyne the Sacrament of the Lord's Supper, an Ordinance (as I ſaid) inſtituted by Chriſt, as to confirm unto the Chriſtian his union and communion with Jeſus Chriſt, ſo to further his growing up in him. To theſe add Prayer, Meditation, Communion of Saints.

Above all,Still ſeeking a nearer Union with Jeſus Chriſt. ſeeking ſtill after a nearer union with Jeſus Chriſt. I conceive it is not without an Emphaſis that the Apoſtle in the forecited place, Epheſ. 4.15. calleth the Chriſtians growth in grace, a growing up into Chriſt. foreign, not only a growing up in him, but into him. Intimating, that they who would grow up in Chriſt, muſt grow more and more into him. So doth the Graft, That it may grow upwards, it groweth downwards, it groweth into the Stock. And labour we to do the like. That we may grow in grace, labour to grow into Chriſt daily: going more and more out of our ſelves, in the renouncing of our ſelves, our own righteouſneſſe, worthineſſe, abilities, graces: (viz. in reſpect of affiance, confidence in them;) grow into Chriſt, making him our all in all; fetching rom him that nouriſhment, whereby we p. 68may grow up unto eternall life. Thus have I done with a ſeventh Reſemblance, wherein I have inſiſted far beyond what I purpoſed when I took it up, the ſweetneſſe of the Subject having drawn forth my Meditations beyond their intended ſtaple. I ſhall be more brief in thoſe two other which remain.

8. Reſemb. A third Benefit, Fructification. Fructification a Benefit.A third Benefit which floweth unto the beleever from his union and communion with Jeſus Chriſt, is Fructification, Fruitfulneſſe. I call it a Benefit, and ſo it is; There being nothing more beneficiall unto the beleever then this. Herein theſe Trees of Righteouſneſſe differ from other trees: Other trees, if they bear fruit, all the benefit is the Owners: Not ſo here; God is no gainer by the fruits of theſe Trees of Righteouſneſſe. Can a man be profitable unto God, (ſaith Eliphaz in Job, chap. 22.2, 3.) as he that is wiſe may be profitable for himſelfe? Is it any pleaſure to the Almighty that thou art righteous? or is it gain to him that thou makeſt thy way perfect?] If thou be righteous (ſaith Elihu, chap. 35.7.) what giveſt thou him, or what receiveth he of thine hand?] No, My goodneſſe extendeth not unto thee, (ſaith David, Pſal. 16.2.) The chiefe profit and benefit of what duty and ſervice a Chriſtian doth to his God, is his own. If thou be wiſe, thou ſhalt be wiſe for thy ſelfe, (ſaith Solomon to his ſon) Prov. 9.12.] If he would hearken to his fathers inſtruction, the good, the benefit ſhould be his own. In this ſenſe Chriſtians bringing p. 69forth fruit unto God, bring forth fruit unto themſelves. The Benefit is their own.

And this Benefit are all they made partakers of who are engrafted into Chriſt.Of which all beleevers, being ingrafted into Chriſt, are made partakers. The Graft being put into the Stock, and growing up in it, it bringeth forth fruit in it. So doth the believer in Chriſt. So our Saviour himſelfe, proſecuting this ſimilitude, giveth us the Reſemblance, John 15.5. He that abideth in me, and I in him, he bringeth forth much fruit.]

Object. But what,Objection anſwered. doth every Branch that is engrafted in this Stock ſo? what ſay we then to the ſecond verſe of that Chapter? where our Saviour ſaith, that Every branch in me which bareth not fruit, ſhall be taken away.] So that it ſeemeth there may be ſome branches belonging to this Stock, which yet remain barren, not fruit-bearing.

Anſ. A twofold Implantation,To that it is eaſily anſwered by diſtinguiſhing. There is a two-fold Implantation, a two-fold engrafting into Chriſt.Outward, Inward. The one Exterior, and outward; the other interior, and inward. The former is, when men cleave unto Chriſt only in an outward profeſſion, like branches tied on to the ſtock, and ſo ſeem to be engrafted into him; ſeem ſo, both to themſelves, and others; but are not ſo in truth. The later is, a Reall Inſition; when men are truly incorporated into Chriſt, by the work of the Spirit through faith. Now as for the former of theſe, if they be barren and fruitleſſe, it is not to be wondred at; they p. 70being but dead branches, having no true union and communion with the Stock. But ſo are not the other. Thoſe that are truely engrafted into Chriſt, none of them but are in their meaſure fruitfull.

It is that which David ſaith of the righteous man, Pſal. 8.8.14. Iſai. 5.2. John 15.1, 2. Pſal. 128.3. Iſai. 32.12.Ps 8:8Ps 8:14Isa 5Ps 128:3Isa 32:12Pſal. 1.3. He ſhall be like a tree planted by the rivers of water, that bringeth forth fruit.] They which are planted in the Houſe of the Lord, they ſhall bring forth fruit. Pſal. 92.13, 14.] Hence is it that God's people are ſo often compared unto that Tree, whoſe Epethite is, The fruitfull Vine.

Queſt. But what are theſe fruits which theſe engrafted Branches bring forth?

Goſpel fruits, good works.Anſ. I anſwer, The fruits of good works. So the Apoſtle explaineth it, Col. 1.10. Being fruitfull in every good work.] Theſe are the fruits of theſe Trees of Righteouſneſſe; even fruits of Holineſſe and Righteouſneſſe. [Ye have your fruit unto holineſſe,] Rom. 6.22. [Being filled with the fruits of Righteouſneſſe,] Phil. 1.11. Theſe are the fruits which grow upon theſe engrafted branches. Inward graces [The fruit of the Spirit is love, joy, peace, long-ſuffering, gentleneſſe, goodneſſe, faith, meekneſſe, temperance:] (as the Apoſtle reckons them up, Gal. 5.22.) ſhewing forth themſelves in outward operations, and exerciſes of the duties of Piety towards God, Juſtice, Charity, Mercy towards men:Tit. 2.12. Not unfitly called Fruits, beingTitus 2:12 in walking righteouſly, ſoberly, godly. Theſe are Goſpel-fruits; and not unfitly ſo called. Fruits, being

p. 711. Delectable. So are fruits unto man: delectable to the eye, to the palate. 1. Delectable Gen. 3.6.Gen 3:6And ſo are good works unto God: Fruits of holineſſe and righteouſneſſe, brought forth by a Tree of righteouſneſſe; good works performed by a juſtified perſon, they are gratefull, they are acceptable to God by Jeſus Chriſt, 1 Pet. 2.5. With ſuch ſacrifice God is well pleaſed, Heb. 13.16. And

2. Profitable. So are good fruits, 2. Profitable.and ſo are good works: As delectable to God, ſo profitable to man. Godlineſſe is profitable for all things, 1 Tim. 4.8. foreign, Nuſquam non, & nunquam non utilis. Grotius ad loc.Profitable at all times, in all places, in all occaſions. The tree bringeth forth fruit upwards, but it is for the benefit of thoſe which are below. A Chriſtian bringeth forth fruit unto God, Rom. 7.4.Rom 7:4but the comfort and benefit thereof extendeth to himſelfe, and others. My goodneſſe extendeth not unto thee, but unto the Saints which are upon earth, Pſal. 16.2.

3. Again,3. Giving evidence to the Tree. Fruits give evidence to the Tree which beareth them; ſhewing it to be a living tree, and of what kind it is; The tree is known by its fruits, Mat. 12.33. And of ſuch uſe are good works to the Chriſtian: They are evidences diſcovering a man to himſelfe, and others; ſhewing him to be a living tree, and a good tree, a Tree of Righteouſneſſe, a branch of that generous Vine, one truly engrafted into Jeſus Chriſt. Such fruits do all theſe engrafted branches bring forth.

p. 72This Benefit Beleevers have from their engrafting into Chriſt.And this benefit they have from their engrafting into Chriſt. Fructification is a conſequent of Inſition. That Chriſtians are thus fruitfull, it floweth from that communion which they have with Jeſus Chriſt. Two things there are, (as I ſhewed you) wherein the Chriſtian hath communion with Chriſt: viz. in his Merit, and Spirit. His Merit unto Juſtification; his Spirit unto Sanctification. And from hence is it they bring forth ſuch fruits, fruits acceptable to God.

1. Through his Merit.1. This they have from the Merit of Chriſt. Thereby their perſons are juſtified, and themſelves made good trees: which they muſt be, before their fruits can be good: Make the tree good, and his fruit good, Mat. 12.33. Hereby their perſons come to be accepted, and conſequently their Works. God had a reſpect unto Abel, and to his offering, Gen. 4.8. Firſt, the Perſon, then the Sacrifice. Works performed by an unjuſtified perſon, whatever they be materially in themſelves, yet formally they cannot be good; ſo good as to find acceptance with God.

2. By his Spirit,2. And (ſecondly) This they have from the Spirit of Chriſt. This it is that worketh all theſe works in, and for the beleever; who is but foreign, a reaſonable Inſtrument, acted by the Spirit of God, in ſupernaturall performances. So as theſe fruits are more properly the fruits of the Spirit, then of the Beleever: Col. 5.22.The fruits of the Spirit are love, and peace, &c.] This benefit the Graft receiveth p. 73from the Stock communicating ſap, and moiſture unto it. And this benefit doth the believer receive from Jeſus Chriſt, communicating his Spirit unto him.

Applic. By this try our myſticall Implantation.By this then (to make ſome Application of this Reſemblance,) trie we our ſelves, whether we be truely engrafted into Jeſus Chriſt, or no. Do we bring forth fruit, and ſuch fruit? If not; feed not our ſelves with a fancy of Faith, or Juſtification by faith. Saint James hath put it beyond all controverſie, in his ſecond Chapter of his Epiſtle, were he tels us, ver. 17. That Faith, if it have not works, is dead, being alone.] Again,Faith without works, Dead. ver. 26. As the body without the ſpirit is dead, ſo faith without works is dead alſo.] Dead, viz. as to Juſtification, and Salvation. As Abraham and Sarah's bodies were ſaid to be dead, in that they were unapt for generation, Rom. 4.19. Even ſo faith without works is ſaid to be dead, in as much as it is unapt and unable to produce thoſe deſired and intended effects, to juſtifie, to ſave. True it is, works are not properly a Cauſe of Juſtification, as faith is commonly ſaid to be, (viz. an inſtrumentall cauſe:) yet they are a neceſſary concomitant of that faith which juſtifieth; requiſite qualifications in the perſon juſtified. That trite diſtinction of fides ſola, & ſolitaria, clears this point well: Though faith alone juſtifie, yet not that faith which is alone. If faith juſtifie the perſon, it is works that muſt juſtifie that faith. [Shew me thy faith without works, (ſaith p. 74Saint James,) And I will ſhew thee my faith by my works, ver. 18. The former impoſſible; the later infallible. An Evangelicall Obedience, that is, an uniform, impartiall, univerſall obedience, (ſuch in deſire and indeavour, though not in performance,) is an undoubted evidence of a true ſaving juſtifying faith. Such an one may conclude to the comfort of his own ſoul, that he is truely engrafted into Chriſt.

Barren Chriſtians, no true ingrafted Branches.But ſo cannot others: Barren Chriſtians, ſuch as have nothing to ſpeak for them, but the leaves of an outward profeſſion, (if that;) onelyonly the Name of Chriſt called upon them; In the mean time expreſſing nothing of the power and life of Chriſt, in the courſe of their lives and converſations: All they can ſay for themſelves is no more then the proud Phariſee's boaſt,Luke 18.11.Luke 18:11 They are not as others are; They are free from groſſe; open, and ſcandalous evils; no Drunkards, no Sweaters, no Adulterers; (I wiſh all that hear me this day could but ſay ſo much,) Negative Chriſtians: But as for poſitive acts of Holineſſe and Righteouſneſſe, works of Piety, Charity, Mercy, they have no acquaintance with them: Let not ſuch deceive themſelves; certainly they are yet ſtrangers unto this Myſticall Implantation, they have no part nor portion in this bleſſed Priviledge.

Much leſſe ſuch as are fruitfull in evill works.But what then ſhall we ſay to thoſe who are fruitfull in evill works? whoſe fruit tendeth all to ſin, (as Solomon ſpeaketh, Pro. 10.16.) p. 75Fruitfull in the works of the fleſh, ſuch as thoſe reckoned up by the Apoſtle in that black liſt, Gal. 5.19. Now the works of the fleſh are manifeſt, which are theſe, Adultery, Fornication, Ʋncleanneſſe, Laſciviouſneſſe, Idolatry, Witch-craft, Hatred, Variance, Emulations, Wrath, Strife, Seditions, Hereſies, Envyings, Murder, Drunkenneſſe, Revellings, and ſuch like.] Where theſe, any of theſe raigning evils are to be found, there ſhall need no other evidence to diſcover what Stock a man belongeth to; viz. the Old Stock, the Old Adam, the Stock of corrupted nature. Were a man engrafted into Jeſus Chriſt, that grace of God which hath appeared to him, would teach him another leſſon, and effectually teach it him: viz. to deny ungodlineſſe, and worldy luſts, Tit. 2.12.Titus 2:12and to live ſoberly, and righteouſly, and godly, in this preſent world. Every of us put our ſelves upon the triall, and paſſe ſentence according to evidence.

Ʋſe By way of Exhortation,Evidence our ingrafting into Chriſt by our fruitfulneſſe. (in the ſecond place,) As many of us as perſwade our ſelves of an intereſt in this priviledge; that we are thus planted together with Chriſt, ſee that we evidence it to our own ſouls, and to the world, by bringing forth fruits worthy of ſuch a Stock. So the Apoſtle preſſeth it upon his Coloſſians, Col. 1.10. That ye might walk worthy of the Lord unto all pleaſing:] foreign, worthy of the Lord; that is, ſo as becometh thoſe who have ſo near a relation to Jeſus Chriſt; thoſe who have union and communion p. 76with him. All of us who lay claim to this Priviledge, this Dignity, let us ſo walk. And how ſhall we do it? why, Being fruitfull in every good work.] So it followeth.

1. Being fruitfull in good works: which1. Being fruitfull in good works. 1. This is the end of this myſticall Inſition: viz. Fructification. Wherefore doth the Planter put Grafts into a Stock? 1. Is God's end in our Ingrafting.but for Fructification, Multiplication, Melioration; that they may bring forth fruit, and much fruit, and good fruit: This is God's end in engrafting men into this noble Stock, the Lord Jeſus, that they might bring forth ſuch fruit in him. [Ye are his workmanſhip, created in Chriſt Jeſus unto good works, 2. This he expects, and will require.Epheſ. 2.10. 2. This being God's end, he expects it, and will require it. The Huſbandman having planted his Vine in a fruitfull hill, he looked that it ſhould bring forth grapes, Iſai. 5.2. And the Owner in the Goſpell, having let out his vineyard, he ſends his ſervants to demand the fruits thereof, Luke 20.10. When our Saviour came to the fig-tree, he came looking for fruit, Mat. 21.19. And John the Baptiſt preaching to the Phariſees and Sadduces, he cals upon them to bring forth fruits meet for repentance, Mat. 3.8. 3. To this end it is that God exerciſeth ſuch long-ſuffering and patience towards the ſons of men,3. To this end he exerciſeth patience. that they might have time to bring forth fruit. The Huſbandman, Luke 13.6. came year after year,4. Barren trees ſhall be cut down. three years ſucceſively, to his fig-tree, ſtill waiting for fruit. 4. Which not finding, he ordereth it to be cut down: p. 77[Cut it down, why cumbreth it the ground? ver. 7.] Barren Chriſtians are but a cumber to the grond that bears them, a burden to the earth they tread upon. And ſtill remaining unfruitfull, and that under the means of fruitfulneſſe, they have juſt cauſe to look for the Axe: [Now is the axe laid to the root of the trees: Every tree which bringeth not forth good fruit, ſhall be hewen down, Mat. 3.10.] Every branch in me which beareth not fruit, my Father taketh away, John 15.2.] 5. Whereas fruit-bearing Grafts, 5. Fruit-bearing Grafts ſhall want nothing to make them more fruitfull.being an honour both to the Planter, and the Stock, they ſhall be pruned, they ſhall be manured, they ſhall want nothing to make them more fruitfull. So ſhall it be with fruit-bearing Chriſtians; They being an honour to their God: [Herein is my Father glorified, that ye bear much fruit, John 15.8.] And an honour unto Chriſt their Head, their Root, their Stock: they ſhall want nothing to make them more fruitfull. [Every branch that beareth fruit, my Father purgeth it, that it may bring forth, more fruit, John 15.2.] And 6. Having their fruit unto holineſſe here,6. They ſhall have their fruit unto happineſs. they ſhall have their fruit unto happineſſe hereafter: [Now being mde free from ſin, and become ſervants unto God, ye have your fruit unto holineſſe, and the end everlaſting life, Rom. 6.22.] Let theſe motive be to us effectuall perſwaſions to take out this leſſon. Be we fruitfull in good works.

2. And (ſecondly,) In every good work: 2. In every good work.Other p. 78Trees bare but one kind of fruit; theſe Trees of Righteouſneſſe muſt bear many. That Tree of life in the midſt of the Paradiſe of God, ſpoken of, Revel. 22.1, 2. is ſaid to bear twelve manner of fruits. Such ſhould theſe Trees of Righteouſneſſe be, fruitfull in all kinds of good works: not only in works of Piety towards God, but alſo of Charity, and Mercy, towards men.

The Exhortation preſſed upon young and old: Be fruitfull.And this let me in the Name of God preſſe upon every ſoul here preſent, both young and old. Let not the one ſay, it is too ſoon, The time of fruit is not yet. It is noted in the Goſpel by Saint Mark, (and it is worth our noting,) that when Chriſt came to the fig-tree, it is ſaid, [The time of figs was not yet:] yet he curſed it, becauſe it had deceived him with a flouriſhing ſhow, making ſhew of bearing fruit ſooner then ordinary, but yet was barren. Chriſtians! none of us know how ſoon Chriſt may come unto us in the way of generall, or particular Judgment, looking for fruit. Let none therefore ſay, The time of fruit is not yet: nor let any ſay, It is paſt. The Trees of God's planting, Trees of Righteouſneſſe, are never ſuperannated, never paſt bearing, ſo long as they ſtand: [They that are planted in the Houſe of the Lord, &c: they ſhall bring forth fruit in their age, Pſal. 92.12, 13] Be we fruitfull then, and at all times fruitfull: Like that Tree in the Revelation, which brings forth fruit every monethmonth: Or like the Lemmon, and ſome other trees p. 79of like nature, which bear fruit all the year long.

1. Now that we may do ſo,Direction 1. Make ſure our Inſition into Chriſt. Let our firſt work be (let me preſſe that again, which can never be preſſed too much) to make ſure our Inſition, that we are engrafted into Chriſt, united to him by faith: Till this be done, it is but a prepoſterous courſe to think of doing any other good work. So much our Saviour inſinuateth in that anſwer which he returned to ſome of the Jews, John 6.28, 29. when they demanded of him, What ſhall we do, that we might work the works of God? Why, (ſaith he,) This is the work of God, that ye believe on him whom he hath ſent.] This is that firſt work, and the great work; without which it is in vain to go about any other work. In as much as, Without faith it is impoſſible to pleaſe God, Heb. 11.6. The Graft may as ſoon bear fruit out of the Stock; as the Chriſtian out of Chriſt: Ye are created in Chriſt Jeſus unto good works, (ſaith the Apoſtle,) Epheſ. 2.10. A Virgine muſt be married before ſhe can bring forth children to the joy of her Parents. So muſt Chriſtians be firſt married unto Chriſt before they can bring forth fruits unto God, Rom. 7.4.

2. Being in Chriſt, abide in him: Direction 2. Abide in him.[Abide in me, and I in you. As the branch cannot bear fruit of it ſelfe, except it abide in the vine; no more can ye, except ye abide in me, John 15.4. Abide in Chriſt, and that not onelyonly p. 80(according to Grotius his Socinian Gloſſe;H. Grotius ad loc.) Obediendi, Imitandíque propoſito, by a conſtant purpoſe of obeying and imitating him. This is a truth, but not the whole truth: Abide in him, ſcil. per fidem; by perſevering in a true and lively faith; Piſcator. Diodat. ad loc.continually reſting upon him for whatever it is we ſtand in need of. So doth the Branch abide in the Stock; and ſo abide we in Jeſus Chriſt.

3. Direction. Imitate him.3. And thus abiding in him, now imitate him. Now propound him as a pattern for our Imitation: [He that ſaith, he abideth in him, (ſaith Saint John,) ought himſelfe alſo ſo to walk, even as he walked, 1 John 2.6.] In this the Spirituall engrafting (as I once before told you) differs from the naturall. There the Graft brings forth fruit after its own kind. Not ſo here; Here the Graft muſt follow the genius of the Stock. The Chriſtian muſt ſhew forth the vertues of Chriſt, 1 Pet. 2.9. bringing forth ſuch fruit as Chriſt himſelfe brought forth. What Saint Peter ſaith of the paſſive Obedience of Chriſt, 1 Pet. 2.21. [He ſuffered for us, leaving us an Example, that we ſhould follow his ſteps;] may as truely be ſaid of his Active. He was made under the Law, yeilding obedience to it for our ſakes, that we ſhould follow his ſteps. Thus having waſhed his Diſciples feet, John 13.13, 15. he tels them, I have given you an Example, that ye ſhould do as I have done unto you:] viz. Be ready to ſerve one another in p. 81love. Thus propound we Jeſus Chriſt as a Pattern for our Imitation.

4. And thus abiding in him,4. Direction Bring forth fruit in him. imitating him; now, bring forth fruit in him: [Every Branch that beareth not fruit in me, my Father taketh away. foreign. John 15.2.John 15:2] So the former Tranſlation (not without warrant from the Originall) readeth that 2^d verſe of the 15^th of John: It is not enough for a man to be in Chriſt, and to bear fruit; but he muſt bear fruit [in him:] fetching power and vertue from him; acting what he doth in his ſtrength; even as the Graft beareth fruit in the Stock, by a power derived from the Stock.

5. And this fruit bring we forth unto God. 5. Direction. Bring forth fruit unto God.To this end it is that we are married unto Chriſt, (as the Apoſtle tels us,) viz. That we ſhould bring forth fruit unto God, Rom. 7.4.] Ʋunto God; with an eye 1. To his Command, making that both the Spring and Rule of our obedience. 2. To his Glory, making that our end, our ultimate and laſt end. 3. To his Reward; expecting from him the fruit of our fruit; that foreign, (as the Apoſtle phraſeth it, Heb. 11.26.) that Recompence of Reward, that Crown of Glory, wherewith God will crown this his own grace, in thoſe who ſo glorifie him, by rendring to every one, (though not propter, yet ſecundùm; though not for, yet) according to his deeds; [To them who by patient continuance in well doing ſeek for glory, honour, and immortality, eternall life, Rom. 2.6, 7. Thoſe who have their fruit unto Holineſſe p. 82here, their end ſhall be everlaſting life, Rom 6.22. And thus have I done with this third Benefit. The fourth is yet behind, which I ſhall but lightly touch upon, having occaſionally glanced at it before. And that is,

9. Reſemb. A fourth Benefit. Suſtentation.4. Suſtentation. This benefit the Graft receiveth from the Stock; being weak and tender of it ſelfe, it is ſupported, and upheld by it. The like benefit doth the Chriſtian receive from Chriſt; being engrafted into him, he receiveth ſuſtentation, ſupportation from him. This is that which the Apoſtle tels the Gentiles, Rom. 11.18. They being engrafted into the Stock of Abraham; Now, (ſaith he,) thou beareſt not the root, but the root thee.] So it did, in as much as their ſalvation depended upon the Covenant of God, made with Abraham. And thus doth Jeſus Chriſt bear all thoſe who are truely engrafted into him: In which reſpects, he is called ſometimes by the name of a Foundation: [Other Foundation can no man lay, (ſaith Paul) then that is laid, which is Jeſus Chriſt, 1 Cor. 3.11.] Chriſt a Foundation, Chriſt a Foundation, How. Chriſti hiſtoria, pracepta & promiſſa. Grotius ad loc.and that not only in reſpect of his Doctrine, Precepts, Promiſes, (as Grotius carrieth it) but moſt properly in reſpect of his Perſon and Office. In the former way, the Apoſtles are called a Foundation: [Ye are built upon the Foundation of the Prophets and Apoſtles, Epheſ. 2.20.] viz. In reſpect of their Doctrine. So they were a ſecondary and ſubordinate Foundation, laying the Elect upon Chriſt, upon whom alſo themſelves were laid. p. 83Chriſt is a Foundation in the later way; viz. In reſpect of his Perſon and Office: the Foundation of foundations, bearing up his Church, and every member of it; as the Foundation doth the ſtones and timbers which are laid upon it; Or, (to hold to the Metaphor in the Text,) As the Stock ſupporteth and beareth up the Graft; which it doth againſt all wind and weather.

Applic. Conſolation to all that are in Chriſt.A ground of ſtrong conſolation to all that are in Chriſt Jeſus, thus truely engrafted into him: being thus made one with him, they ſhall be ſupported by him, ſo as nothing ſhall be able to ſeparate them from him, or from the love of God in him. They ſhall be ſupported by him.So doth the Stock ſupport the Graft. The Graft being put into it, and incorporated in it, embodied with it, now it is ſafe in the Stock: So as however the leaves may be ſtripped off & the top broken off, yet there is no ſevering it from the Stock. The union betwixt Chriſt and the believer inſeparable.Such is the inſeparable union betwixt Chriſt and the believer, even like that perſonall union, betwixt the two natures in Chriſt himſelf: The Humanity being once engrafted into the Stock of the Divinity, thenceforth they were no more to be ſevered. Death ſeparated the ſoul from the body, but neither from the Godhead. Even ſuch is the myſticall union betwixt Chriſt and the believer: being once ingrafted, incorporated into Chriſt, now he ſtandeth ſure. [By him we have acceſſe by faith into this grace, wherein we ſtand, (ſaith the Apoſtle,) Rom. 5.2.] However he may ſuffer in the outward p. 84man, be ſtripped of his leaves, of his eſtate; deprived of outward accommodations and comforts; and in the end be cut down by death: And ſuffer in the inward man by the buffetings of Satan: yet nothing ſhall be able to ſever him from the Stock, to ſeparate him from Chriſt. Paul's wiſhing himſelfe ſeparated from Chriſt, for his countrey men the Jewes ſake, Rom. 9.3. doth not imply a poſſibility in the thing, but onelyonly imports the ardency of his affection for the glory of God, and the ſalvation of his brethren: for which, (had it been poſſible) he could have been contended to have been ſo ſeparated. But that cannot be; Once in Chriſt, and ever in Chriſt. No ſeparating of the believer and him. Who ſhall ſeparate us from the love of Chriſt? Rom. 8.35, 36.Rom 8:35Rom 8:36(ſaith the Apoſtle, Rom. 8.35.) Shall tribulation, or diſtreſſe, or perſecution, or famine, or nakedneſſe, or perill, or ſword? Theſe, all theſe, God's Saints are here ſubject to, [As it is written, For thy ſake we are killed all the day long.] But it is not any of them, all of them, that can ſever the believer from Chriſt. Nay, In all theſe we are more then conquerours, (i. e. triumphant Conquerours) through him that loved us; through Chriſt. Nothing ſhall ſeparate the believer from Chriſt, or from the love of God in Chriſt. So it followeth,Ver. 38, 39. I am perſwaded that neither life, nor death, &c. ſhall be able to ſeparate us from the love of God in Jeſus Chriſt.The Stability of a regenerate man's eſtate.

Such is the Stability of a regenerate man's p. 85eſtate, that being in Chriſt, he may now bid defiance to whatever it is that threatneth his ſalvation. As the Graft being grown into the Stock, and made one with it, it ſtandeth firm againſt all ſtorms and tempeſts. Being committed unto the Stock, it is now in ſafe cuſtody. So are they who have by faith committed their ſouls unto Jeſus Chriſt, receiving him as their Saviour and Lord, they are now in his cuſtody. Even as the Stock taketh the Graft into cuſtody, apprehending, and holding it faſt: ſo doth Chriſt the believer. The believer apprehending, and applying Chriſt, is apprehended of him: As Paul ſaith of himſelf, Phil. 3.12. I follow after, if that I may apprehend that for which I am alſo apprehended of Chriſt Jeſus.] And this cuſtody is a ſafe cuſtody. Chriſt will keep what is committed to him: [Of all that thou haſt given me, I have loſt none, but the ſon of perdition, Judas never given to Chriſt, as the other Apoſtles were.(ſaith he to his Father) John 17.12. Judas, the ſon of perdition, ſo called, (I will not ſay with Grotius, Non ex ullâ Dei deſtinatione, ſed ex merito: Not at all by God's Predeſtination, but his own merit, (ſo indeed the Arminian would have it:) but more ſoundly with Beza and others,) Et deſtinatione, & merito: both by deſtination and merit; one ordaine to perdition, to juſt condemnation for his malicious wickedneſſe: He miſcarried indeed, being never given unto Chriſt, as the reſt were. As for the reſt, he kept them, he loſt none of them. No more will he any of thoſe who are given p. 86unto him actually to believe on him. [This is the Fathers will which hath ſent me, that of all which he hath given me, I ſhould loſe nothing, but ſhould raiſe it up again at the laſt day, John 6.39.] Raiſe it up, and that unto life, eternall life. This is the Father's will; and this the Son will faithfully performe. So it followeth, [This is the will of him that ſent me, that every one which ſeeth the Son, and believeth on him, may have everlaſting life; and him will I raiſe up at the laſt day, ver. 36.] Thus doth the Stock (as it were) raiſe up the Graft in the Spring time, Chriſt raiſeth up the believer, as the Stock the Graft.by ſending up into it that ſap, which during the winter was hid in it ſelfe, being gone down into the Root. And thus will Jeſus Chriſt raiſe up all that are in him. Having raiſed them up unto a ſpirituall life here, he will raiſe them up to an everlaſting life hereafter: which he will do by communicating unto them that vertue of his Reſurrection, (as Paul calleth it, Phil. 3.10.) that Spirit and that Power, whereby himſelfe was raiſed from the dead.

Commit our ſoules unto Jeſus Chriſt.Ʋſe 2. What remains then, but that all of us commit our ſouls unto Jeſus Chriſt, by faith rowling and caſting them upon him, in a full aſſurance of being ſafely kept by him. [I know whom I have believed (ſaith Paul,) and I am perſwaded that he is able to keep that which I have committed to him againſt that day, 2 Tim. 1.12.] He is able to do it, and he will do it. Faithfull is he who hath promiſed, Heb. 10.23. Faithfull is he who hath called you, who p. 87alſo will do it, 1 Theſ. 5.24. What will he do? Preſerve your ſpirit, ſoul and body blameleſſe unto his coming.] Were our ſouls in our own cuſtody, how apt would they be to miſcarry? An experiment whereof we have in our firſt Parents. But being thus committed unto Jeſus Chriſt, they ſhall now be kept by the power of God, through faith unto ſalvation, 1 Pet. 1.5. And thus have I done alſo with this fourth and laſt Benefit, which maketh up a ninth Reſemblance.

There is yet one more behind,10. Reſemb. and that is that which the Apoſtle himſelfe here inſtanceth in; viz. Communion in life and death.that Communion which is betwixt Chriſt and the believer in life, and death. So is it betwixt the Graft and the Stock: being planted together, they live and die together. And ſo is it betwixt Chriſt and the believer; The believer being engrafted into him, he hath communion with him, and is made conformable to him; firſt in his death, then in his life. So it followeth in the Text, [For if we have been planted together in the likeneſſe of his death, we ſhall be alſo in the likeneſſe of his Reſurrection. Upon theſe two I ſhall inſiſt ſeverally; beginning with the former, wherein we have the ſecond Doctrinall Propoſition, which I took notice of in the Text.

Believer are planted together with Chriſt in the ſimilitude of his death. Propoſ. 2.] In the Similitude; So the Originall hath it, foreign,Believers planted with Chriſt in the likeneſſe of his death. which is to be conſtrued here not Datively, p. 88as the Vulgar Latine readeth it,Beza Gr. Annot. Similitudini; To the likeneſſe: But Ablatively, Similitudine, or Conformatione; In the likeneſſe, or conformableneſſe of his death.

The phraſe explained.Queſt. But what is here meant by this phraſe? Or how are Chriſtians ſiad to be thus engrafted in the likeneſſe of the death of Chriſt?

Anſ. In way of anſwer, I might here ſhew you the different opinions of Expoſitors, whom I find not agreed about it.

1. Cyrill apprehends that Chriſtians are ſaid to be engrafted in the Similitude of Chriſt's death; becauſe (ſaith he) Chriſt's death was rather a ſimilitude, a likeneſſe of a death, then a true death: In as much as he was ſo quickly raiſed up from the grace, as if he had been rather aſleep, then dead. But this conſtruction Beza looketh upon not only as forced,Beza Gr. Annot. in Text. and making nothing to the Apoſtles purpoſe in the Text, but alſo dangerous.

2. Baſil (in the ſecond place) conceives the Apoſtle in this expreſſion to point at the Inſtrumentall Cauſe of our ſpirituall Inſition, and engrafting into Chriſt; which is Baptiſme. This (ſaith he) is here called foreign, the Similitude of the death of Chriſt, in as much as it carrieth a repreſentation and reſemblance of his death. And ſo by engrafting in the ſimilitude of his death, ſhould be no more but to be incorporated into Chriſt by Baptiſme, which is a ſimilitude of his death. But this Interpretation, though pious and ſafe, yet here it cannot p. 89be admitted. Beza's reaſon is convincing:Beza ibid. Baptiſme carrieth a repreſentation, not only of the Death of Chriſt, but alſo of his Reſurrection; and ſo not only of the Chriſtian's Mortification, but alſo of his Vivification: Which two the Apoſtle here plainly diſtinguiſheth the one from the other.

3. Chryſoſtome (in the third place) conceives that there is no Emphaſis at all in the phraſe. The Similitude of Chriſt's death (ſaith he) is the ſame with the death of Chriſt. And ſo indeed the phraſe is to be underſtood in that 2^d of Philip. 7. where it is ſaid of Chriſt, that he was foreign, made in the likeneſſe of men;] that is,Heb. 4.5.Heb 4:5 he was made a true man, like unto others in all things, ſin onelyonly excepted. But here we ſhall finde the phraſe importing ſomewhat more.

4. Not to hold you any longer in ſuſpence: Conclude we it with Calvin, Beza, Martyr, C. Lapide, and others. Believers are ſaid to be engrafted with Chriſt in the likeneſſe of his death in a two-fold reſpect.The phraſe imports two things. The phraſe imports two things: 1. A conformity of the one to the other. 2. The ground, and riſe, and cauſe of that conformity. The Chriſtian's conformity with Chriſt in his death: He is engrafted in the ſimilitude thereof, made like unto Chriſt in his death: dying though not the ſame kind of death, yet a death like it. The ground and cauſe of his conformity is, Chriſt himſelf, and his death, from whence p. 90the believer receiveth that power, that vertue to do what he doth, as the Graft, doth from the Stock. He is grafted together with Chriſt in the likeneſſe of his death. Put theſe together, and they give us the full force and Emphaſis of this elegant and comprehenſive expreſſion. I ſhall handle them ſeverally. At this time of the former, The believers conformity to Chriſt in his death.

1. The Chriſtian's conformity to Chriſt in his death.He is engrafted in the likeneſſe of Chriſt's death:] that is, he is made conformable to Chriſt in his death. This is that which Paul wiſheth for himſelfe, Phil. 3.10. That I may know him, (viz. Chriſt,) &c: being made conformable unto his death; foreign. And this all true believers are in their meaſure made partakers of: They are conformed unto Chriſt in his death; carrying a repreſentation and reſemblance of his death. Quod in Chriſto factum eſt per naturam, P. Martyr ad loc.id in nobis fit per Analogiam & proportionem: (as Martyr borrows it from Chryſoſtome.) What was done in Chriſt in a naturall way, is done and performed in the believer by way of Analogy, proportion, reſemblance. Chriſt died, and ſo the believer dieth; the one a naturall, the other a ſpirituall death; the one carrying a ſimilitude of the other.

Chriſt's and the Chriſtian's death, a death unto ſin.Queſt. But what Death is this?

Anſ. Why, in one word, A death unto ſin. So the Apoſtle himſelf explaines his own meaning, ver. 2. How ſhall we that are dead to ſin, live any longer therein? So again, ver. 10, 11. p. 91where firſt ſpeaking of Chriſt, he ſaith, In that he died, he died unto ſin;] and then ſpeaking of Chriſtians in the next verſe, he biddeth them, [Reckon ye alſo your ſelves to be dead indeed unto ſin.] Chriſt died, and the believer dieth; both unto ſin; the one by way of Expiation, The one by way of Expiation, the other of Mortification.ſuffering and ſatisfying for the ſins of others; the other by way of Mortification, killing and crucifying his own ſins. This is the death which carrieth with it a reſemblance of the death of Christ. And of this death all true believers are made partakers in their meaſure. Thus this main Propoſition again ſubdivides and branches it ſelfe into two diſtinct Doctrinall Concluſions, which I ſhall inſiſt upon ſeverally, beginning with the former; which informes us that,

The Chriſtian's death unto ſin, Doct. 1. True Mortification carrieth a Reſemblance of the death of Chriſt in five particulars.carrieth a Repreſentation of the death of Christ. It is foreign. It is the ſimilitude of his death; carrying a lively reſemblance of it. That it doth ſo, will clearly appear, if we bring them together, and compare the one with the other.

For the Death of Chriſt, we know, or may know, what kind of death it was. Divers particulars are obſervable and conſiderable about it. To let paſſe others, Take we notice of theſe five, which are uſefull to our preſent purpoſe. The Death of Chriſt was 1. A true death. 2. A voluntary death. 3. A violent death. 4. A painfull death. 5. A lingring death. Such was his naturall death; and ſuch is the Chriſtian's p. 92ſpirituall death: His death for ſin, and the Chriſtian's death to ſin. Touch upon the particulars.

1. Reſemb. A true Death.1. A true Death. Such was the death of Jeſus Chriſt, his naturall death; not a putative, ſeeming death: (as thoſe old Hereticks, the Marcionites, and Manichees imagined,) but a true reall death. A true ſeparation of his ſoul from his body. He powred out his ſoul unto death, (ſaith the Prophet) Iſai. 53.12. He gave up the Ghoſt, (ſaith the Evangelist) Mark 15.37. And ſuch is this ſpirituall death in the believer, his death unto ſin;A Separation of the ſoul from the body of ſin. a true death, a true ſeparation of the ſoul from the body of ſin. Such is the work of true converſion in the ſoul, which is a turning of the ſoul from all ſin unto God. [Repent, and turn your ſelves from all your tranſgreſſions, Ezek. 18.30. Not only from one ſin, but from all. As in death, the ſoule is ſeparated not only from one member of the body, (as it is in a Paralyſis, a numbe Palſie, where one part is dead, being deprived of ſenſe and motion,) but from all. So is it in true converſion. The ſoul is ſeparated from the whole body of ſin, and every member of it. So ſeparated from it, that it hates and abhors it. [Ye that love the Lord, hate evill, Pſal. 97.10. I hate every falſe way, Pſal. 119.104. What I hate, that I do, (ſaith Saint Paul) Rom. 7.15. Such is the work of true converſion in the heart of a regenerate perſon: it cauſeth a reall ſeparation of the ſoul from the body of ſin.

p. 93Applic. Falſe Mortification diſcovered.Which diſcords (to make ſome ſhort Application, as I go) make many to be as yet ſtrangers unto this bleſſed work: It may be they have parted with ſome ſins, but they are not dead to ſin: No, their ſouls are not ſeparated from the body of ſin. Thoſe ſins, (which it may be) they have left for fear, or ſhame, or ſome other ſiniſter reſpects, yet they have their hearts ſtill. Like a dear wife, who carrieth her affectionate Huſband's heart into the grave with her.

—Illa habeat ſecum, ſervétque ſepulchro.

Thus do mens hearts oft-times cleave to their ſins, which in reſpect of actuall communion, they are ſeparated from. They do not hate them, nor yet any ſin, as ſin: For then they would hate all ſinne, A quatenùs ad omne, &c. He that hateth any ſin as ſin, hateth all ſin. But ſo do not they: No, However (it may be) there is a kind of Antipathy in their natures, by reaſon of their Conſtitution, or Education, againſt ſome ſins, yet there are others which are ſweet and delightfull to them. Now, as for ſuch, they are not made conformable unto Chriſt in his death. His death was a true death, a ſeparation of the ſoul from his body.

Secondly, A Voluntary Death.2. Reſemb. A Voluntary Death. Such was the Death of Jeſus Chriſt. [He poured forth his ſoul unto death,] Iſai. 53.12. He gave himſelf for our ſins, Gal. 1.4. Laying p. 94down his life. [Therefore doth my Father love me, becauſe I lay down my life, John 10.17. No man taketh it from me, but I lay it down of my ſelfe, verſe 18.] This he did in way of voluntary obedience unto his Father. He was obedient unto the death, &c. Philip 2.8. What herein he did, all the men and divels in the world could not have enforced him to. His Death was a voluntary and ſpontaneous act. And herein it was a pattern of true Mortification; Such is true Mortification a voluntary act.which is a voluntary and willing death. Whatever Gods people do in way of duty to God, they do it willingly: [Thy people ſhall come willingly in the day of thy power, Pſa. 110.3.] And as in all other actions, and ſervices, ſo in this; they are a willing people. In Mortification a Chriſtian dyeth unto ſin, is not put to death. So much is imported in thoſe phraſes of Mortifying, and Crucifying of ſin. [If ye through the ſpirit do mortifie the deeds of the fleſh, ye ſhall live, Romans 8.] They that are Chriſts hove crucified the fleſh, with the lusts and affections thereof, Gal. 5.24.] And ſo, of putting off the old man; [That ye put off concerning the former Converſation, the old man, Epheſ. 4.22.] All voluntary, and ſpontaneous acts: Such is true Mortification. Not when ſin dyeth of it ſelfe; or is put to death accidentally by ſome other means; but when the man himſelf puts it to death. When a man putteth off the rags of the old Adam: not when he is ſtripped of them. In this reſembling p. 95the death of Chriſt, which was a voluntary death.

Applic. And if ſo,Counterfeit Mortification diſcovered: being inforced, what a deal of Counterfeit Mortification will this one touchſtone diſcover? Many there are, who ſeeme to have left their ſinns, but it is againſt their wills. No thanks to them. They are enforced to do what they do. Enforced,

1. It may be,1 By the ſenſe of ſome temporal Inconvenience through the preſent ſenſe of ſome temporall inconvenience they ſee attending upon them. Thus the prodigall waſter happily leaveth his riotous and luxurious courſes of drinking and gaming: How ſo? Becauſe he findeth them prejudiciall to his eſtate, to his health.

2. It may be they have a clamorous conſcience, 2. Through clamours of conſcience.which will not let them be quiet, but continually dogs them. And thereupon they are faine to let go their ſins, parting with them as a night-robber doth with his prey, which he leaveth behind him, becauſe the dogs come with open mouth at him. Upon this account it was that Judas was ſo willing to be rid of his thirty pieces of ſilver. No thanks to him; they were too hot for him to hold. Thus do many men part with their ſins, as a ſick man parts with his meat, or Medicine: which he would faine keepe, but it maketh him ſick, and thereupon his ſtomack eaſeth it ſelfe of it.

3. Happily they part with them not out of any diſlike they have of them; but for fear, p. 96ſervile fear:3 Through fear of puniſhment. Temporall: from Man, or God. Fear of puniſhment. Puniſhment Temporall, or Eternall. Temporall from Man, or from God. Of the former kind, how many? They abſtaine from ſuch and ſuch evils; but no thanks to them: They dare do no otherwiſe. The fear of man is upon them. The penalty of the law deterrs them. Of the latter not a few. They ſee wrath is gone out againſt them from the Lord. Some temporall Judgment hangs over their heads, like Dam ocles his ſword, threatning of them. This maketh them to let go their ſinns, parting with them as the dog with his bone, when the whip is over him. This it was that made Ahab for a time act the part of a penitent. Who, that looketh upon him in that penitentiall garbe,1 King. 21.17.1 Kgs 21:17 cloathed with ſack-cloth, faſting, and walking ſo demurely, but would take him for a Mortified Convert. But no thanks to him; the Prophet had rung him ſuch a peal as made both his ears to tingle. He had denounced the judgements of God againſt him in ſuch a terrible manner as made him for the time to put on that diſguize.Eternall. Or, haply, the fear of eternal puniſhment is upon them. Upon this account do men ſometimes part with their ſins. Even as ſea-men in a ſtreſs, part with their goods, which they caſt over-board with their owne hands: Not that they are out of love with them, but becauſe they love their lives better. they ſee they muſt either part with them, or periſh with them. Or like a Cut-purſe, who being apprehended by a Sergeant, drops the p. 97purſe which he hath cut or drawn: not that he is weary of it, but becauſe he knoweth if that ſhould be found about him, it would hang him. Even thus do many part with their ſins, when conſcience being awakened, they ſee hell gaping upon them. It may be, God's Serjeant [Death,] in their apprehenſions, hath arreſted them, ready to carry them before the dreadfull Tribunall of a juſt and terrible God; And they know that if ſuch and ſuch ſins be found about them, there is no way but eternall condemnation for them. And hereupon they caſt them away, it may be, ſeriouſly reſolving never more to own them, or to have any acquaintance with them.

Thus many ſeem to leave their ſins,All far from true Mortification. to part with them, who are yet far from mortifying of them. When men ſhall leave ſin, being enforced ſo to do, through the ſenſe of ſome preſent inconvenience, or through the clamorouſneſſe of an accuſing conſcience, or meerly through fear of puniſhment temporall, or eternall; this is but a counterfeit Mortification. True Mortification muſt be a voluntary action; not Involuntary, nor yet Mixt. I call that a mixt action, which is partly voluntary, and partly involuntary. As in that fore-named inſtance of the Seaman, caſting his goods over-board;Mortification altogether voluntary. which he doth partly with his will, and partly againſt it. This muſt be altogether voluntary.

Not but that there may be ſome reluctancy p. 98betwixt the fleſh and ſpirit about this work. Such a reluctancy we find in the humane nature of Chriſt about his naturall death. When he ſaw that bitter cup coming towards him, he paſſionately deprecates it in that thrice repeated Petition; Father, if it be poſſible, let this cup paſſe from me, Mat. 26.39.] yet was his death a true voluntary death. So in the Chriſtian's death unto ſin; there may be a reluctancy betwixt the fleſh and the ſpirit, Notwithſtanding ſome reluctancy in the fleſh.and yet the action a voluntary action. An action is ſaid to be voluntary, or involuntary; according to the ſuperiour faculties of the ſoul, not the inferiour. If the reaſonable part be conſenting, the action may be called voluntary, though there be ſome reluctancy in the ſenſitive appetite. Thus in the Chriſtian, in whom there is nature and grace, fleſh and ſpirit, an unregenerate, and a regenerate part, if the ſuperiour and better part be willing; and that will, not a velleitas, but a volitio, not a wiſhing, but a willing; an adviſed, deliberate will, with full conſent of the inward man: now though there be ſome reluctancy in the fleſh, in the unregenerate part, yet may this be ſaid a true voluntary act.

And is our Mortification ſuch? Can we ſay with the bleſſed Apoſtle, Rom. 7. ult. that, However with our fleſh we ſerve the law of ſin, yet with our mind we ſerve the Law of God?] Delighting in it after the inward man, ver. 22. So that we are dead to ſin, p. 99according to the inward man, the regenerate part. If ſo, now though we find a Law in our members rebelling againſt the Law of our minds; yet be not diſcouraged, this in God's acceptation ſhall go for true Mortification, a true death unto ſin; In as much as it carrieth with it this reſemblance of the death of Chriſt, which was a voluntary death.

Thirdly,3. Reſemb. A violent Death. The Death of Chriſt was a violent death: though voluntary, yet violent. Violent, becauſe not naturall. He did not die alone, but was put to death. So ſaith Saint Peter, 1 Pet. 3.18. He was put to death in the fleſh: foreign. In courſe of nature Chriſt might have lived many a year upon the earth, when he was crucified, being then but about the three and thirtieth year of his age. His death was a violent death: He was brought as a lamb to the ſlaughter, Iſai. 53.7. The materiall Temple did not fall down alone, it was pulled down: And ſo was the myſticall Temple of Chriſt's Body. [Deſtroy this Body, John 2.19.] And herein again was his death a true pattern of the Chriſtian's Mortification, his dying unto ſin: which is both voluntary, and violent. Voluntary, in reſpect of the Perſon, but violent in reſpect of the Sin. Not when ſin dieth alone, but when it is put to death; and that whileſt it might yet live longer. It is nothing to die to ſin, when ſin dieth to us, in us. Herein lieth, (as I may ſay,) the life of this death, p. 100herein is the truth of Mortification, when a man (as it were) layeth violent hands upon his ſins; cutteth them off being yet in their flower, ſtrength, vigour: not when they die for age. When he pulleth up theſe weeds, not when they wither of themſelves. So much is inſinuated in theſe fore-named expreſſions of mortifying, of crucifying the fleſh, the body of ſin, &c: each importing a violent death. Such is the death of ſin in the Chriſtian, a violent death.

Another touchſtone for Mortification.Applic. And is it ſo? Here then we have another touch-ſtone, whereby we may diſcover a great deal of falſe and counterfeit mortification in the world. Many have left their ſins, who have not mortified them: No, if their ſins be dead, they died a naturall death, they died alone. As for them, they were ſo far from offering violence to their luſts, from putting them to death, that they would willingly have ſaved their lives, if it had lyen in their power. And being dead, they follow them to their graves, as they do their dear friends, mourning and lamenting over them that they muſt part. Thus doth the aged Adulterer part with his inordinate luſt;Rom. 4.19.Rom 4:19 being now gray-headed, and his body dead, (as it is ſaid of Abraham's,) he leaveth the tricks of his youth, (as he counts and calls them.) But no thanks to him: they have left him. His ſin dieth according to the courſe of nature, dieth for age. And thus a man that was intemperate in his youth, p. 101(which yet is not ordinary,) ſometimes he becometh ſober, and abſtemious in his age. But what is the cauſe of it? why the reaſon inducing him to it is no other, then that which old Barzillai gave unto David, why he was not willing to follow the Court, 2 Sam. 19.34. He was now grown old, ſo as he could not diſcern betwixt good and evill, he had no taſte in that he eat, or in that he drunk. Upon the like ground the aged ſinner leaveth his intemperance; Time having ſnowed upon his head, and plowed upon his forehead, he cannot now find that ſweetneſſe, that delight in his ſin, which formerly he did. And upon this account they two part. Sin dying to him, not he to his ſin.

Now here give me leave,Applied to aged ſinners. (I beſeech you) to make bold with every hoary head,) every wrinckled face that heareth me, that looketh upon me this day; and put you upon the triall a little, whether you be truely dead to ſin, or no. It may be your ſins, the ſins of your youth, and you, are parted; but let me ask you the queſtion, Ʋpon what terms did ye part? Whether did you forſake them, or they you? Which is it that ſtandeth chargeable with this deſertion? Which was it that gave the bill of divorce to the other? you to your luſts, or your luſts to you? Your ſins are dead; but what death died they? A naturall, or a violent death? If the former; that is no true Mortification. For all this, you may yet be alive to your ſins, p. 102though they be dead to you. Hence is it that late repentance in an aged ſinner, is alwayes looked upon as ſuſpicious, and ſeldome found to be true; becauſe that ſins then die alone, without any violence offered to them.

Enquire how our ſins died, whether a naturall, or violent death.Chriſtians! you cannot be too jealous, too ſuſpicious of your ſelves in a matter of ſo great conſequence as this. Too credulous you may eaſily be, too cautelous ye cannot. And therefore, if ſome ſins be dead within you, impannell a Jury, call a Coroners enqueſt upon them in your own ſouls, and make enquiry how they came by their death: Whether they died a violent, or a naturall death. Search what wounds they have received; and whether they were deadly wounds, or no. Enquire what weapon it was that ſlew them: whether the Sword of the Spirit, that two edged Sword, the Word of God. What purpoſes, what reſolutions have been taken up and levelled againſt them: What prayers, and tears have been ſpent upon them. If you find not theſe ſignes, you may give in your verdict, that they died a natural death; which is no true Mortification, in as much as it doth not carry the ſimilitude of the death of Chriſt in this particular, which was a violent death.

What to be done when ſome ſins are dead alone.Queſt. But here happily ſome may ſay, In this caſe, what ſhall wee do? finding our ſins to be dead alone, in what way ſhall we now attain unto true Mortification?

p. 103Anſ. 1. To this I ſhall anſwer in a word.1. Bury them out of ſight. 1. If they be dead, then bury them. Bury them out of the ſight of God, and out of the ſight of your conſciences; and that by ſuing forth the pardon of them in the Name of Chriſt; never reſting untill God hath been pleaſed to caſt in a Quietus eſt into your boſomes, aſſuring you that as they are dead to you, ſo they are dead to him, and ſhall never riſe up in judgement againſt you. If they be dead, beſtow your prayers upon them for the covering of them. So doth David upon the ſins of his youth, which he deſireth God not to remember: Remember not the ſins of my youth, Pſal. 25.7. Bury them.

2,2. Caſt ſtones upon their graves. And bury them as the uſe is to bury thoſe whom we call Felones de ſe, thoſe who are their own executioners, make away themſelves; Drive a ſtake through them, and caſt ſtones upon their graves: Shew your deteſtation of them after they are dead. If your ſins be dead already, ſo as you cannot take vengeance on them as you deſire, yet deal with them as the ſouldiers dealt with our Saviour, John 19.32, 33, 34. who when they came and found that he was already dead, and ſo had prevented their intentions in breaking of his legs, according as the cuſtome was, they pierced his ſide, and let out his heart blood, to make him ſure for reviving again: Or as thoſe enraged perſecuters in the Marian dayes, dealt with that man of God, that renowned Confeſſour Martin Bucer, who p. 104being long before dead and buried, and ſo out of the reach of their malice, they took up his bones, and burnt them, taking vengeance (as they thought) upon his Relicks. After the like manner let aged ſinners deal with their ſins. Are they dead by the courſe of nature; and ſo have prevented your mortifying of them; your breaking of their bones? yet pierce the pericardium of your own ſouls, pierce your own hearts by true and unfeigned repentance for them, letting out the life blood of them, working your hearts to an utter abhorrence and deteſtation of them, making them ſure for ever reviving again. And take vengeance upon the relicks, the remainders of them. You are dead to ſuch or ſuch a ſin, as touching the outward act: never reſt till you be dead to it alſo as touching the inward affection; till you have brought your hearts to this frame and temper, that you cannot think of the ſins of your youth without abhorrence, and loathing of them, and your ſelves for them. Thus deal with thoſe ſins that are dead already.

3. Fall upon thoſe which are alive.3. As for thoſe which are yet alive, fall upon them, ſpeedily bringing them forth to execution. There is no naturall man, but hath ſome ſin or other ſtill ruling and reigning in him. As in an aged ſinner, in whom many other ſins are dead, yet it may be covetouſneſſe liveth, (for that ſin many times begins to live, when many other ſins begin to die,) or malice liveth and reigneth in him, p. 105&c. Now if you would be avenged of your ſins, execute the Survivour. As in a treaſonable conſpiracy, which is not detected till long after the plotting and acting of it, the ſurviving traitour ſuffereth for all the reſt; So let it be here. Your ſins have conſpired againſt you, ſought your ruine and deſtruction all your dayes; This (it may be) hath been hid from you, you have not been aware of it, and ſo have walked upon the pits brink, the brink of hell, not fearing any thing, and ſo let your ſins alone: But now ariſe, for the Philiſtins are upon you. Behold the traitours, (your luſts) they are in your boſome: Thereof (happily) ſome are dead, but bring forth the Survivours; let them ſuffer for the reſt; let not them alſo go in peace to their graves. If covetouſneſſe, or malice, or any other ſin be yet alive, make ſure it die a violent death. This will onelyonly miniſter comfort unto you, that you are truely mortified perſons, truely dead unto ſin, when you are in this particular made conformable to Chriſt in his death, when your ſins die a voluntary, but withall a violent death.

And what I ſay unto you,The ſame counſell given to all. let me ſpeak it unto all. All that hear me this day, be they old or young, let me ſpeak unto you concerning your ſins, as Gideon once ſaid to his ſon Jether, concerning the two captivated Princes of Midian, Zeba, and Zalmunnah, Judg. 8.20.Judg 8:20Ʋp and ſlay them: Or as Elijah to the men of Iſrael, concerning the Idolatrous Prieſts, and Prophets p. 106of Baal, 1 King. 18.40. Take them, and let not one of them eſcape. You can never have any true comfort or ſafety, untill your ſins have received their death's wound. And therfore fall upon them, and let them not die alone. I remember what a true Chriſtian Virago, Acts and Monuments.a good woman, once wrote to that bloody Bonner, Biſhop of London, concerning the Martyrs which he ſtarved in priſon, that it would be more for his honour, to bring them to the ſtake when they were fat and well liking, then to ſtarve them, and let them die alone in the priſon. Let me apply this counſell of hers to my preſent purpoſe, and tell every one that heareth me this day, that it will be more for your honour and comfort to bring forth theſe true traitours, (your ſins, your luſts, I mean) to bring them to the ſtake, to execution, and put them to death, then to let them pine and languiſh, and be ſtarved in the priſons of your bodies, and ſo to die alone. Herein is the honour and glory of a young man, when he can ſubdue and mortifie the ſins of his youth, and that whileſt they are vigorous and ſtrong, not when they are pined and ſtarved with age or ſickneſſe. Be not therefore over pitifull or mercifull to your ſins, leſt you be cruell and mercileſſe to your own ſouls. As long as they live, you cannot be in ſafety. And therefore forthwith bring them forth, ſacrificing them to the Lord now they are fat and flouriſhing. The fat and young beaſts under the Law were fitteſt for p. 107ſacrifice. The younger and more flouriſhing your ſins are, the more acceptable will the oblation be. True mortification of ſin is one of thoſe ſacrifices of righteouſneſſe, which the Prophet David ſpeaketh of Pſal. 51.19. which the Lord will accept. Herein the ſin is the ſacrifice, and every Chriſtian muſt be a Prieſt to ſlay this ſacrifice. Sacrifices under the Law, muſt not die alone: No more muſt it be in this Evangelicall Sacrifice; Sins muſt not die alone. It was a Leviticall Prohibition, Deut. 14.21. The people muſt not eat any thing that died alone. Such a Mortification, where ſins die alone, ſhall never find acceptance with God.

I beſeech you think upon this a little,To reprieve luſts, dangerous. you that willingly reprieve your luſts, ſpare them, ſuffer them to live, and rule, and reign in you now, hoping and reſolving to take a courſe with them hereafter; you will repent in your age. How can you expect that God ſhould ever accept of ſuch a dead ſacrifice; that ever he ſhould ſmell a ſweet ſavour from ſuch a Mortification, ſuch a Carion, a ſacrifice that died alone? And therefore, that you may find acceptance with him, ſacrifice your ſins now, now before they be a day older: let them not live till to morrow, for fear they ſhould die alone, or your ſelves die before them: Now bring them forth in the ſight and preſence of God, Arraign, condemne, crucifie, mortifie them, whileſt they might yet live. This is true Mortification, when the p. 108body of ſin dieth as Chriſt died, a violent death.

4. Reſemb. A painfull Death. Such was the death of Chriſt: Painfull to his body. Rabbini aiunt, Non fuit mos in Iſraele, ut clavos figerent in pedibus, aut manibus hominum qui lapidati, aut ſuſpenſi fuiſſent: Martinius in Symbolum. Dolorous to his ſoul.In the fourth place, it is alſo a painfull death. Such was the death of Jeſus Chriſt, a dolorous and painfull death: Painfull in his body. The Jewes and Romanes had many kinds of death: Amongſt all, none more painfull then crucifying, ſpecially after the Roman manner: where the malefactour was faſtned alive to the Croſſe, his hands and feet being nailed thereunto, and ſo bearing the whole bulk of his body diſtended after that manner. Such was the death of Jeſus Chriſt; being put to death under a Roman Power, he was crucified after the Roman manner: a painfull death. And as painfull, ſo dolorous: It pleaſed the Lord to bruiſe him, he hath put him to grief, (ſaith the Prophet Iſaiah,) Iſai. 53.10. As painfull to his body, ſo dolorous to his ſoul; attended with Agonies, both antecedent, and concomitant; before it, and in it. Before it: What an agony do we find him in in the Garden? In the Garden.Luke 22.44. Being in an agony (ſaith the Text) his ſweat was it were great drops of blood.] Whether a bloody ſweat or no, cannot from thence certainly be concluded (as Grotius notes it out of Theophylact, and Euthimius.) The Text ſaith onelyonly, It was foreign, as it were drops of blood. But however,Sudor vix ſolet foreign. Grotius ad loc. a ſtrange and extraordinary kind of ſweat it was, arguing a vehement conflict of ſoul, cauſed by a deep apprehenſion and ſenſe of his Fathers wrath due unto p. 109ſin and ſinners, whoſe Surety he then was.

And as before his death, ſo in it.Upon the Croſſe. As in the Garden, ſo upon the Croſſe. There alſo Chriſt had his agonies, his ſoul-conflicts. Theſe were thoſe foreign, thoſe pains (or pangs) of death, from which Saint Peter tels us, Chriſt was looſed, Acts 2.24. foreign. The word properly ſignifies the pains of a woman in travell. Such were the pains of Jeſus Chriſt in his death, Graviſſimi dolores, quales eſſe ſolent mulierum in partu morientium. Grotius ad Act. 2.44.Acts 2:44(which the Prophet calleth the travell of his ſoul, Iſai. 53.11.) like the pains of a woman dying in travell: which the Pſalmiſt calleth the pains of hell. So he ſpeaketh of himſelfe, being a Type of Chriſt, Pſal. 116.3. The ſorrowes of death compaſſed me, and the pains of hell gat hold upon me.] Not onelyonly the ſorrows, or cords of death, Kebli Maveth, the [Cables] of death, (as our Engliſh word anſwers the Hebrew, both in ſound and ſenſe;) but the pains of hell took hold upon him. The one upon his body, (as malefactours who are pinioned with cords when they are led to execution,Vide Diodat. in Pſal. 18.5.Ps 18:5 or as dead bodies that lie bound in the grave, as the ſtory tels us of Lazarus, John 11.44.) The other upon his ſoul: And ſuch were the pains which took hold upon our bleſſed Saviour in his Paſſion; which extorted from him that paſſionate expoſtulation, My God, my God, Mat. 27.46.Matt 27:46why haſt thou forſaken me? complaining of that which was more grievous to him then a thouſand deaths, his Fathers preſent dereliction, withdrawing his wonted preſence from him. Such was the death of Jeſus Chriſt

p. 110A pattern of Mortification, which is a painful work.And herein again behold it a true pattern of the Chriſtian's Mortification, his death unto ſin: which is alſo a painfull death. Mortification is a painfull work: The very word imports no leſſe. To kill a man, or mortifie a member, will not be without pain. And ſo much is inſinuated in thoſe other expreſſions which the Spirit of God maketh uſe of to ſet forth the nature of this work: as where it is called a Circumciſion; Be circumciſed to the Lord, and take away the foreskin of your hearts, ſaith the Prophet Jeremiah, Jer. 4.4. By that alluſive Periphraſis ſetting forth the nature of true Mortification; which is a ſpiritual Circumciſion, a cutting off of the ſuperfluitie of ſinfull and inordinate luſts. Now Circumciſion was a painfull work, ſpecially to aged perſons: ſo the Shechemites found it, of whom the ſtory tels us, Gen. 34.25. that being circumciſed, they were ſo ſoar the third day after, as that they were not able to ſtir to defend themſelves. Such is the ſpirituall Circumciſion, a painfull work, ſpecially in aged, confirmed ſinners, cauſing a ſoarneſſe in the ſoul.

Elſewhere it is called, a Suffering in the fleſh: So Saint Peter phraſeth it, 1 Pet. 4.1. Hee that hath ſuffered in the fleſh, hath ceaſed from ſin:] Meaning thereby the Chriſtians Mortification, which is a ſuffering in the fleſh, an irkſom and painfull work to fleſh and blood. And as a ſuffering in the fleſh, ſo a Crucifying of the fleſh, Gal. 5.24. They that p. 111are Chriſts, have crucified the fleſh.] Now crucifying (as I ſhewed you) is a painfull death. Elſewhere we finde it compared to a Plucking out the right eye, a Cutting off the right hand, Matth. 29.30. Such is the mortifying of the members of the Body of ſin, inordinate luſts, ſome of which may be as near and dear to a man, as his right eye, or hand: A painfull work.

Thus doth this death unto ſin carry with it a likeneſſe to the death of Chriſt:Attended with Agonies it is attended with agonies and ſoul-conflicts. Agonies before converſion and after.

Before it.Before Converſion: Ordinarily this work is not wrought without ſome compunction of ſpirit, ſome pricking of the heart: ſo were the Jews affected at the hearing of Peter's Sermon, Acts 2.37. foreign, They were pricked at their hearts. They were inwardly touched, and deeply affected with the apprehenſion of the hainouſneſſe of that ſin of theirs, in crucifying the Lord of life, and of the wrath of God hanging over their heads for it. In like manner the Jaylor, in that known place, Acts 16.30. What an agonie do we there find him in? when he came trembling, and fell down at the Apoſtles feet, crying out, Sirs, what ſhall I do to be ſaved? Such agonies the beginning of Converſion is ordinarily attended with.

True indeed, it muſt be acknowledged,Which are not alike in all. that theſe Agonies are not alike in all, whether for degree and meaſure, or continuance of p. 112them: yet in an ordinary way, true and ſound converſion is not without ſome of them. As in the naturall birth, ſo in this new birth, all have not the like pains and throws, yet none but are in ſome degree ſenſible of ſome of them: ſome ſoul-conflicts, ſome remorſe of conſcience for ſin, whereby the heart is pricked, nay, rent and broken: So it is in true Repentance; Rent your hearts, and not your garments, Joel 2.13. A broken and a contrite heart O God thou wilt not deſpiſe, Pſal. 51.17. viz. a heart broken and rent with a kindly apprehenſion of ſin, and of Gods juſt diſpleaſure againſt it: ſuch agonies is the ſoul ſubject to in the beginning of Converſion.

And the like afterwards. As in the naturall, Agonies after Converſion.ſo in this new birth, there are after-pains, after-throws: The Chriſtian, though the main work be done, though he be delivered of ſin in reſpect of the guilt, and reigning power of it; yet he hath ſtill ſome remainders of ſinfull corruption left in him, which draw many a groane, many a ſigh from his heart. Wee alſo which have the first fruits of the Spirit (ſaith the Apoſtle, Rom. 8.23.) even wee our ſelves groan within our ſelves, waiting for the adoption, &c. [We,] we beleevers; [which have the firſt fruits of the Spirit,] the firſt degree of Regeneration conferred upon us here, as a pledg and aſſurance of the full crop of perfect Glorification hereafter; [even wee our ſelves groane within our ſelves:] That which the frame of heaven and earth do by a p. 113kind of ſecret ſympathy and inſtinct, we do out of a certain knowledge, and well grounded judgement, ſighing and groaning under the burden of ſin, which lieth upon us, earneſtly deſiring a full and finall deliverance, with a fruition of that glorious inheritance which is entailed upon us in and by our Adoption. Such are the groans of mortified Saints, Saints dying unto ſin: like the groans of dying men, whoſe ſouls being weary of their bodies, earneſtly deſire a diſſolution. Thus do God's Saints groan within themſelves, (or rather, his Spirit within them,) earneſtly deſiring to be freed from the body of ſin: O wretched man that I am, (ſaith the Apoſtle,) who ſhall deliver me from the body of this death! Rom. 7.24. Thus doth he crie out, being wearied by continuall conflicts with the remainders of ſinfull corruption; that body of ſin, Rom. 6.6.Rom 6:6(as he calleth it, ver. 6. of the Chapter foregoing:) This he there calleth the body of death, Corpus mortis, i.e. Corpus mortiferum; becauſe it was as a death to him to be ſo infeſted with it, (like a living man tied to a dead) threatning him with ſpirituall and eternall death; And therefore he earneſtly deſireth to be freed from it, accounting himſelfe a wretched and unhappy man, ſo long as he was in any degree ſo moleſted by it. Thus doth this death unto ſin carry with it a conformity to the death of Jeſus Chriſt, being as his was, a dolorous and painfull death.

Applic. Which may ſerve us yet as another p. 114touch-ſtone to diſcover a great deal of counterfeit Mortification by.Counterfeit Mortification diſcovered. Many think they are dead unto ſin, who are in truth nothingleſſe. It may be, ſin is aſleep in them: It may be, it is dead to them; but they are not dead to it. So much appeareth in that there were no pangs in this death. It is a difference betwixt death and ſleep; There are pangs in the one, not ſo in the other. And the like difference there is betwixt a naturall, and a violent death. In the former, when a man dieth according to the courſe of nature, (the light of life going out like a lamp when the oile is ſpent,) there is no great pain. As David ſpeaking of wicked men, who ſometimes live in pleaſure, and die with eaſe, he ſaith, they have no bands in their death, Pſal. 73.4. But violent Deaths, they have their bands, and their pangs. And ſo hath this ſpirituall death, this death unto ſin: being (as I ſhowed you in the laſt reſemblance,) a violent death, it will not be without ſome pangs or other. Sin hath a ſtrong heart, and ſo there will be pangs in this death.

Examine what Agonies we have felt for, or about ſin.I beſeech you, bring it home to your ſelves, you that ſuppoſe your ſelves to be thus dead unto ſin: Examine your own hearts; what pangs were there in this death? what agonies, what ſoul-conflicts have you at any time felt? what compunction of heart, what affliction of ſpirit have you ſuffered for ſin? And that not only for the guilt of it; That may, and often is to be found in a Reprobate: we p. 115ſee it in Judas. When he had betrayed his Lord and Maſter; what a compunction of ſpirit did the apprehenſion of the guilt of that ſin work in him?) But for the power of it: This it was that troubled Paul; to find the body of ſin ſo vigorous and active in him: to find ſuch a law in his members rebelling againſt the law of his mind, and bringing him into captivity to the law of ſin, Rom. 7, 23. And this it is that troubles the Chriſtian. Though the guilt of ſin be taken away, yet is he not wholly freed from the power of it. Though it do not rule in him as a Prince, yet it tyrannizeth over him, oft-times carrying him, contrary to the bent of his regenerate mind, to the omitting of what he would do, the committing of what he would not. And this to him is an affliction of ſpirit, cauſing frequent conflicts within him. Now, have you found, do you find the like ſymptomes in your ſelves? Surely, where the ſoul never felt any of theſe pangs, theſe agonies, it may well ſuſpect that ſin may be aſleep, or (it may be) dead to the man, but the man is not dead to it.

True indeed,No death unto ſin without ſome agonies. (as I ſaid) theſe pangs are not alike in all. As in the death of the body, ſome have an foreign, (as Phyſicians call it) a more gentle and eaſie death then others: ſo is it in this ſpirituall death, this death unto ſin; to ſome it is more eaſie then to others; God according to his various diſpenſations brings off the work of Regeneration, p. 116and Mortification, in a more eaſie way to one then to another. Yet is there no death ſpecially a violent death, (and ſuch is this death unto ſin,) but it hath ſome pangs, ſome agonies.

The leaſt Agonies in true converſion.Queſt. But happily here ſome may ſay, What are the leaſt of theſe pangs, theſe agonies, that may be in this death? What is the leaſt meaſure of this compunction of ſpirit, this ſoul-affliction, that is requiſite unto true Mortification?

Anſ. To this I anſwer, (and I ſhall do it with as much indulgence and tenderneſſe as may be.) There muſt be

1. A ſenſe of ſin, and wrath.1. A ſenſe of ſin, and of the wrath of God due unto it. Such a ſenſe we find in Jeſus Chriſt: He was very ſenſible of the weight and burden of thoſe ſins which lay upon him, and of the wrath of God his Father due unto them. This it was that put him into that preternaturall, if not ſupernaturall ſweat. And ſuch a ſenſe in meaſure there muſt be in the ſoul of every Chriſtian before he come to die unto ſin. He muſt firſt feel ſin as a Burden; Mat. 11.28.Matt 11:28(Come unto me, ye that are weary and heavy laden; viz. under the weight and burden of ſin:) a burden ready to ſink him into hell; ſubjecting him to the wrath and diſpleaſure of God.

2. A ſorrow for ſin.2. From this ſenſe of ſin kindly working upon the ſoul, there ariſeth an inward ſorrow for ſin. Such an affection we find alſo in our bleſſed Saviour before his paſſion, My ſoul, p. 117(ſaith he, ſpeaking to his Apoſtles) is exceeding heavy, (foreign, undiquaque triſtis, Mat. 26.38.Matt 26:38beſet and ſurrounded with ſorrowes,) even unto death. And ſuch an affection in meaſure there is in every true convert, every mortified ſinner. The apprehenſion of ſin worketh in him an inward ſorrow and griefe, even that godly ſorrow, (as the Apoſtle calleth it, 2 Cor. 10.7.) foreign, a ſorrow according to God, that is, 1. Coming from God. 2. Well pleaſing to God. 3. For offending of God. 4. Bringing the ſinner unto God. Such a ſorrow the Apoſtle there maketh a neceſſary ingredient to that Repentance which is not to be repented of.

3. From this ſorrow for ſin,3. A deſire of being freed from the guilt and power of it. (in the third place) ſpringeth a ſerious and unfeigned deſire of being freed, and delivered from it. Such an affection alſo we find in our bleſſed Saviour. Feeling the burden of the ſins of the world lying upon him, he was very deſirous to be freed from it. I have a baptiſme to be baptized with, (ſaith he to his Apoſtles, meaning his paſſion, his death,) and how am I ſtraitned untill it be accompliſhed? Luke 12.50. And the like affection ſhall we find in a regenerate ſoul, viz. a ſerious and earneſt deſire of being freed and delivered from that ſin, whereof it is made ſo ſenſible; And that not onelyonly from the guilt and puniſhment, but alſo from the power and dominion, tyranny and moleſtation of it, O wretched man that I am, who ſhall deliver me from the Body of this death?

4. And fourthly,4. A ſtriving againſt ſin. This deſire being unfeigned, p. 118it will expreſſe and put forth it ſelfe in anſwerable indeavours, in effectuall ſtrivings againſt ſin: Ye have not yet reſiſted unto blood, ſtriving againſt ſin, Heb. 12.4. How did our bleſſed Saviour wreſtle in the Garden? offering up prayers and ſupplications, with ſtrong crying and tears, to him that was able to ſave him, Heb. 5.7. Thus will a regenerate ſoul wraſtle with God about the death of ſin; praying againſt it; watching againſt it; going out in the ſtrength of God againſt it; engaging in a continuall war, a deadly feud againſt it.

Now theſe are the leaſt of theſe ſoul-conflicts, wherewith this ſpirituall death, this death unto ſin is attended. And are we ſtrangers unto theſe? Do we not know what it is to be thus ſenſible of ſin; to be thus affected with ſin; to be thus deſirous of deliverance from ſin; to be thus ingaged againſt ſin? Deceive not our ſelves, we are as yet ſtrangers unto this bleſſed work; we do not yet know what this true death unto ſin meaneth; which alſo in this particular reſembles the death of Jeſus Chriſt: It is a painfull death.

5. Reſemb. A lingring death.The laſt particular is yet behind, wherein I ſhall be brief. This death is a lingring death. Such was the death of Jeſus Chriſt: Crucifying is a lingring death. Chriſt hung divers hours upon the Croſſe, three at the leaſt; from the ſixth hour to the ninth, (ſaith Saint Matthew, cap. 27. ver. 45.) that is, from our twelve to three, before he gave up the Ghoſt. p. 119And herein again doth the Chriſtan's death unto ſin carry a reſemblance of that his death; It is alſo a lingring death; wherein ſin is not put to death all at once, but languiſheth by little and little. This is looked upon as one of the main differences betwixt Juſtification, Juſtification perfected at once.and Sanctification. The former is a perfect work, admitting of no degrees. True indeed, in reſpect of manifeſtation, and in the ſenſe of the perſon juſtified, it is graduall; but not in it ſelfe. The perſon juſtified may apprehend his juſtification more clearly then he did; but he cannot be more juſtified then he was. Juſtification being a plenary abſolution, a full diſcharge of the ſinner from the guilt and ſatiſfactory puniſhment of all his ſins, paſt, preſent, and to come. True, there is a difference betwixt the one and the other. Sins paſt, Vide Ameſ. Medul. cap. 27. ſec. 23, 24.and preſent, are actually pardoned, by a formall Application of the generall pardon unto them; ſins paſt onelyonly virtually. The former in them ſelves; the later in the ſubject, or perſon ſinning; from whom it is required only to ſhew forth that pardon which is granted, and by faith to apply it to himſelf in reſpect of the renewed particular acts of ſin. In the mean time, the Grant is perfect and full,Numb. 23.21.Num 23:21 So as God beholdeth no iniquity in Jacob, neither doth he ſee any perverſneſſe in Iſrael: viz. ſo as to impute it unto condemnation:Not ſo Sanctification. but ſo is not Sanctification: The believer, though he be perfectly freed from the guilt of ſin, yet not ſo from the power of it: ſtill ſin dwelleth in him. It p. 120is no more I, (ſaith the Apoſtle) but ſin that dwelleth in me, Rom. 7.17. Thus is ſin to the Chriſtian, not only a lodger for a night, but a dweller, like a rebellious Tenant, that will keep poſſeſſion in deſpite of his Owner, till the houſe be pulled down over his head. And as dwelling, ſo acting, working: Though not ruling as a Lord, yet moleſting, and tyrannizing. I ſee another law in my members, rebelling againſt the law of my mind, (ſaith regenerate Paul, meaning the law of ſin, Rom. 7.23.) Thus is the believers ſanctification (whereof mortification is a part,) an imperfect work.

In Mortification, ſin receiveth its deaths-wound, but is not quite dead.True it is, in a regenerate ſoul, the body of ſin hath received its deaths-wound; and in that reſpect it may be ſaid to be dead; (as we ſay of a man that is mortally wounded, that he is a dead man;) but it is not quite dead. Still it ſtirreth and moveth; dying but by degrees. What the Apoſtle ſaith of the renewing of the new man, 2 Cor. 4.16. The inward man is renewed day by day.] we may ſay it of the deſtroying of the old man; It is deſtroyed day by day. As Paul ſaith of himſelfe in reſpect of afflictions, 1 Cor. 15.31. I die daily, (which he did, as in regard of his continuall expectation of, and preparation for death, ſo in reſpect of the many croſſes and tribulations wherewith he was continually aſſaulted, which rendred his life a dying life, or a living death;) ſo may we ſay of the Chriſtian in reſpect of his ſins; he dieth daily. His death p. 121unto ſin, is a dying, a continued act.Death unto ſin a dying. So much the Apoſtle inſinuates, Col. 3. where he puts perſons mortified upon the duty of Mortification. Such were his believing Coloſſians, to whom he there writeth; They were dead, (as he telleth them) ver. 3. [Ye are dead;] dead to the world, and dead to the fleſh; dead to ſin; yet he puts them upon this duty, Mortifie ye your members which are on the earth,] ver. 5. The like he ſaith to his Romans, chap. 8. whom in the 9^th verſe he approves, that they were not in the fleſh; yet in the 13^th verſe, he puts them upon this duty; If ye mortifie the deeds of the fleſh, ye ſhall live. There is not the moſt ſanctified ſoul upon earth, but hath ſome remainders of corruption left in it; which God in his wiſe providence permits for the 1. Trying. 2. Exerciſing. 3. Humbling. 4. The making his own rich grace ſo much the more glorious by renewing and multiplying of pardons unto them. Thus is this death unto ſin like unto the death of Jeſus Chriſt, a lingring death.

Applic. And is it ſo?Conſolation againſt the ſtirrings of ſin Here is a ground of conſolation to a drooping and dejected ſoul; which feeling the ſtirring and vigorous acting of ſin in it, thereupon queſtions its own eſtate, calls in queſtion the truth of its mortification, whether it be truely dead unto ſin, or no. Let not this diſcourage: Jeſus Chriſt was not dead as ſoon as he was faſtned to the Croſſe. Is the work of Mortification begun? Haſt thou taken the ſame courſe with the body p. 122of ſin, that the Jewes did with the Body of Chriſt? Haſt thou arraigned, accuſed, condemned it, and faſtned it to the Croſſe? Arraigned it at the Bar of God's Judgement; Accuſed it by way of humble and hearty confeſſion; Condemned it, paſſing the ſentence of eternall condemnation upon thy ſelfe for it; and then faſtned it to the Croſſe, begun the execution of it, ſet upon the mortification of it, with a ſerious and unfeigned reſolution of uſing all means for the deſtroying, and killing, and aboliſhing thereof? If ſo, now though it ſtill ſtrive and ſtruggle, let not that diſhearten: So will a crucified man do; and yet in the eye of the Law, and in the account of all that ſee him, he is a dead man. And ſo is the body of ſin, when it is thus crucified; Though it do ſtill move and ſtir, yet upon a Goſpel-account, and in God's eſtimation, it is dead: and it ſhall certainly die. The crucified man, by little and little he bled to death: So ſhall this old man; where the work of Mortification is once truly begun, it ſhall bleed to death; the ſtrength of it daily decaying. As Haman's wife and friends once told him concerning Mordecai, Heſt. 6. 13. If Mordecai were of the ſeed of the Jewes, before whom he had begun to fall, he ſhould not prevaile, but ſhould ſurely fall before him: So may it be ſaid of a regenerate perſon: Being of the Seed of Abraham, according to the Spirit, a Jew inwardly, (as the Apoſtle calleth Believers, Rom. 2. laſt.) p. 123of the faith of Abraham, having an inward principle of true grace in his ſoul, now that body of ſin which hath begun to fall before him, it ſhall not prevail,Rom. 6.14.Rom 6:14 (thenceforth it ſhall not have dominion over him,) but it ſhall ſurely fall. Having received the deaths-wound, it ſhall decay and languiſh more and more. As it was betwixt the two houſes of David and Saul in the ſame Kingdome, 2 Sam. 3.1. So ſhall it be betwixt the regenerate and unregenerate part in the ſame perſon. The one ſhall wax ſtronger and ſtronger, the other weaker and weaker. The promiſe is expreſſe, He that hath begun the good work (whereof mortification is a part) he will perfect it to the day of Jeſus Chriſt. This Paul was confident of in the behalfe of his Philippians, Phil. 1.6. And this let all true beleevers reſt confident of in reſpect of themſelves.

Ʋſe 2.OnelyOnly continue the indeavours of Mortifying it. OnelyOnly let not this confidence make any ſecure, fearleſſe, careleſſe. God will perfect this good work in you, but how? Nempè vobis cooperantibus (as Grotius gloſſeth upon it,) You working together with his grace. And this let all beleevers bee excited unto. Having received this grace of God, now work wee together with that grace, ſetting our ſelves to this mortifying work. Not looking upon it as the work of a day, or a month, or a year, but of our whole life time; continue we our endeavours, making a daily progreſſe in this work; every day labouring to weaken the body of ſin more and more; praying againſt it, p. 124watching againſt it, ſtriving againſt it. Think it not enough that ſin hath received the deaths wound. A Wild beaſt, though mortally wounded, may yet turn again, and indanger him that lanced him: And ſo may ſin the ſoul of a regenerate perſon. And therefore having begun this good work, the mortifying of ſin, go on in it. As the Romans were wont to deal with their Malefactors; Having faſtned them to the Croſſe, then they brake their legs, and peirced their ſide, to let out their vitall blood. Even thus deal wee with the body of ſin, uſing all means for the through mortification of it; breaking the bones, the power and ſtrength of ſin, and peircing the heart of it by renewed contrition and repentance; letting out the vitall blood of it; never reſting till we have let ſin wholly out of our heart, till the heart be brought to an inward loathing and deteſtation of all ſin; and ſo to feel the whole body of ſin daily decaying, languiſhing, dying. Such is the Chriſtians death, a copy and counterpane of the death of Jeſus Chriſt, reſembling it in the properties thereof, a True, voluntary, violent, painfull, lingring death. And thus have I done with the former of theſe concluſions, which informs us, that The Christians death unto ſin, carries with it a reſemblance of the death of Christ for ſin, It is foreign, the likeneſſe or Repreſentation of his death. The ſecond and third follow.

All true Beleevers are partners in this death; p. 125and that, by a vertue flowing from Jeſus Chriſt. Upon theſe two I ſhall inſiſt ſeverally by way of Doctrinall Explication, and Illuſtration, jointly by way of practicall Application: Begin with the former.

All true beleevers are partners in this death. Doctrine 2. All beleevers are dead unto ſin.All that are in Jeſus Chriſt, are thus conformable to him in his death. This the Apoſtle here layeth down by way of ſuppoſition, [If we have been planted together in the likeneſſe of his death;] Taking it for granted, that all who are ingrafted into Chriſt, have a myſticall union with him, they have alſo a communion with him, and that firſt in his Death. This is that which he hath told us in the two verſes foregoing. [Know ye not (ſaith the 3^d verſe) that ſo many of us as were baptized into Jeſus Chriſt, were baptized into his death? Again, ver. 4. Therefore wee are buried with him by baptiſm into death. And thus he here inculcates again the ſame thing under a different expreſſion, [If we have been planted together in the likeneſs of his death.] So are all true beleevers. Being in Chriſt, they die with him: being dead to ſin, as he died for ſin.

That they are ſo,Confirmat. we find it often aſſerted by this Apoſtle, as in this chapter, ver. 2. How ſhall wee that are dead to ſin (ſaith he) live any longer therein? and again ver. 11. Likewiſe reckon ye your ſelves to be dead indeed unto ſin.] So elſwhere; This is that he tels his Coloſſians Coloſ. 3.3. For ye are dead] dead to the world, to the fleſh, to ſin. This he ſaith of himſelfe p. 126Gal. 6.14. The world is crucified to me, and I unto the world.] And the like of all others, Gal. 5.24. They that are Chriſts, have crucified the fleſh.] All in effect ſpeaking one and the ſame thing with this in the Text; that all which are in Chriſt, are ingrafted with him in the likeneſſe of his death; being dead to ſin, as he died for ſin.

Explication.Queſt. But what is this death unto ſin? Or how are Chriſtians ſaid to be dead unto ſin?

What this death unto ſin is.Anſ. It is not my purpoſe here largely to inſiſt upon the Doctrine of Mortification, which, as I have touched upon already, in handling of the verſes fore-going, ſo I ſhall meet with again and again in the verſes following. Briefly, To be dead unto ſin, is not to be wholly freed from the Inhabitation, and moleſtation of it; to be delivered from the body of ſin, to have it eradicated, plucked up by the roots. No, that is contrary to univerſall experience: None but find and feel that fomes peccati, corruption of nature, the body of ſin, ſtill dwelling, and living, and working in them; But to be freed from the dominion, the reigning power of ſin. To have the vigour and ſtrength of ſin, (which is the life of ſin) ſo broken, ſo enervated and weakned by the work of the Spirit of grace dwelling in the ſoul, as that it doth not rule, and reign, and bear ſway as it did before regeneration. This it is to be dead to ſin. So much we may learn from this Apoſtle, who explains his own meaning in the 12^th verſe of this p. 127Chapter: Having in the former verſe bid his Romans, Reckon themſelves dead unto ſin, he adds in this verſe, Let not therefore ſin reign in your mortall bodies, that ye ſhould obey it in the luſts thereof.] This reigning power of ſin, when it hath the upper hand of the motions of the Spirit of God in the ſoul, beareth ſuch a ſovereign, incontroulable ſway in it, ſo overpowring the faculties of it, as that the man is wholly overcome by it, made a ſervant, yeilding a willing and ſpontaneous obedience to it, making either none, or, at beſt, a weak and vain reſiſtance againſt it: this is the life of ſin. Now when this power is broken, when it is conquered by a ſuperiour power, the power of the Spirit of grace, ſo as the believer is freed from the dominion of ſin; now though ſin do ſtill live in him, yet he is ſaid to be dead to it.

And he may be ſaid ſo to be,The regenerate perſon dead unto ſin, three wayes. 1. In regard of God's acceptation. and that in a threefold reſpect. In regard of Acceptation, Inchoation, Aſſurance.

1. In regard of Acceptation. God beholding the believer in and through Chriſt, he beholdeth him not as he is in himſelfe, but as he is in Chriſt; and ſo he beholdeth him as crucified, as dead with Chriſt. Beſides, where there is a willing and ready mind, God accepteth a man according to what he hath, and not according to what he hath not. So the Apoſtle informeth us, 2 Cor. 8.12. God meaſures men's bounty, and liberality, (for of that the Apoſtle there ſpeaketh,) not by their hands, or p. 128purſes, but by their hearts. And ſo is it in all other duties, and ſervices. Deſires and indeavours (where they are reall,) with God go for actuall performances. Now this is the Chriſtian's deſire: He deſireth nothing more then to be freed from the body of ſin, O wretched man that I am! who ſhall deliver me from the body of this death? And this he ſeriouſly indeavours; he doth what in him lieth to kill and deſtroy it. Now this in God's gracious acceptation is death unto ſin.

As it is in the committing of ſin, Intentions in God's account go for actions: Wanton looks are Adultery: Whoſoever looketh on a woman, to luſt after her, hath committed adultery with her already in his heart, Mat. 5.28. Murdering intentions are murder: Whoſoever hateth his brother is a murderer, 1 John 3.15. He is ſo, though not before man, yet before God; who judgeth men by their hearts. Even ſo is it in the killing, mortifying of ſin: He that hath deſigned the death of it, deſiring and indeavouring it, he is in God's gracious acceptation looked upon as dead to ſin.

2. In regard of Inchoation.2. In regard of Inchoation. The work of Mortification is begun: In a regenerate perſon ſin hath received a deadly wound, and it begins to die; It hath already loſt much of that power and ſtrength which it had. And in this reſpect it may be ſaid to be dead to him, and he to it. Even as a man that is in a conſumption, having loſt his bodily ſtrength, and his radicall moiſture being in great meaſure p. 129exhauſted and ſpent, ſuch a one may be ſaid to be a dead man, dead whileſt he liveth. So, though ſin do ſtill live in a regenerate perſon, yet in as much as it is in a conſumption, the power and ſtrength of it gone, it may be ſaid to be dead. It lieth a dying. Now we ſay of a man in that caſe, a man that is drawing home, that he is a dead man. He hath begun to die.

3. In reſpect of Aſſurance. 3. In reſpect of AſſuranceSin in a regenerate perſon having begun to die, it ſhall certainly die, it ſhall ſpeedily die. Certainly, The wound which it hath received is incurable, a deadly wound, ſo as though it may live for a time, yet it ſhall languiſh and decay more and more till it be utterly extinct: which it ſhall be, and that ſpeedily; The death of ſin is not far off to ſuch a one. The ſtory in the Goſpel tels us of a certain Diſciple, who aſked leave of his Maſter Chriſt, that before ſuch time as he followed him, he might firſt go and bury his Father, Mat. 8.21. Now here ſome move the queſtion, What, was his Father dead, that he would go bury him? Moſt probably he was not, onelyonly he was very aged, having one foot in the grave, ſo as in courſe of nature he could not live long, and in that regard he looketh upon him, and ſpeaketh of him as a dead man, ready for the grave. So is it with the body of ſin in a regenerate perſon; It is dying, and cannot live long: It is much infeebled already, and by death (which is not far off from any) it ſhall utterly be extinguiſhed p. 130and aboliſhed. Death ſeparating the ſoul from the body, ſhall ſeparate ſin from both. He that is dead is freed from ſin, (ſaith the Apoſtle, ver. 7. of this Chapter:) which is true (as to the regenerate) in a literall, as well as a myſticall ſenſe. Thus you ſee the former of theſe Propoſitions briefly opened and cleared: All that are Chriſts, are dead to ſin, as he died for ſin. As briefly of the later.