Two Treatises, Tract 2 (3 of 4)

Two Treatises · Tract 2 (3 of 4)

p. 130Doct. 3. The Believer death to ſin, is from the death of Chriſt.D. 3. This their death to ſin, is from the death of Chriſt for ſin.] So much the Metaphor in the Text imports. Believers are planted together with Chriſt in the likeneſſe of his death; that is, they are made conformable to Chriſt in his death, and that by a vertue flowing from his death. Thus the Graft dieth with the Stock; it dieth in it, and by it. The death of the one is the cauſe of death in the other. Thus is the believer ſaid to be engrafted with Chriſt in the likeneſſe of his death; he dieth with Chriſt, and the death of Chriſt is the cauſe of that death in him. This is that which the Apoſtle ſaith of himſelfe, Gal. 6.14. God forbid that I ſhould glory, ſave in the Croſſe of our Lord Jeſus Chriſt, by whom the world is crucified to me, and I unto the world.] Paul was a mortified man, dead to the world, and dead to ſin; But how came he ſo to be? why this he attributes to the Croſſe of Jeſus Chriſt; foreign, by whom, or by which; it may be referred to either.The death of Chriſt the cauſe of this death; It was the Croſſe of Chriſt, the Death of Jeſus Chriſt, which was the cauſe of this death in him. And ſo is it in all other p. 131believers. The Cauſe of it. And that not only,Not onelyonly, 1. Meritorious.

1. The Meritorious Cauſe. True, ſo it is. This is one of the benefits which Jeſus Chriſt merited and purchaſed for his Elect by his death, that they might die unto ſin; He bare our ſins in his own body upon the tree, that we being dead unto ſin, ſhould live unto righteouſneſſe, 1 Pet. 2.24. Chriſt by his death merited for his people not only a deliverance from the guilt, but alſo from the power of ſin. But not only ſo;

2. Nor yet onelyonly the Exemplsry 2. Exemplary.Cauſe of it, (as Pelagians of old, and Socinians at this day would have it.) True, it is ſo alſo; Chriſt was a pattern and example to the Chriſtian, as in his life, ſo in his death: He ſuffered for us, leaving us an example, that we ſhould follow his ſteps, 1 Pet. 2.21. He died for us, leaving us an example, that we ſhould die to ſin, as he died for ſin. But this is not all.

3. In the third place then,3. But alſo, Efficient. it is the Efficient Cauſe, working this death in the believer, by a ſecret vertue iſſuing from it. Thus are Chriſtians here ſaid to be engrafted with Chriſt in the likeneſſe of his death; Non tantùm imitatione, Beza Gr. Annot. in Text.ſed & virtute, (as Beza rightly,) not only by way of Imitation, conforming themſelves unto his death, as the pattern of their Mortification; but alſo by way of Efficacy, being conformed thereunto by a vertue flowing from Chriſt, and his death. And ſo much the word in the Text, (as Beza notes upon it) doth here inſinuate, which is not foreign, but foreign,Ibid. a word (ſaith he) of paſſive ſignification, importing p. 132not barely a conformity, Conformatione mortis ejus. Beza.but a conformation, (as he renders it,) not only a being like, but being made like, and that by a power and vertue out of themſelves; viz. the power and vertue of Chriſt, and his death, working an anſwerable death in them. And ſo much that word uſed by the Apoſtle to the ſame purpoſe, Phil. 3.10. implies, Being made conformable unto his death; foreign, conformis factus, or configuratus; not conforming my ſelfe, viz. by way of Imitation, but being made conformable, viz. by a power out of my ſelfe, the power and vertue of Chriſt's death. And this is that which the Authour to the Hebrews plainely aſſerts, Heb. 9.14. where he layeth down this as one of the fruits of Chriſt's death, The blood of Jeſus Chriſt purgeth our conſciences from dead works, to ſerve the living God.] Dead works; So he calleth ſinfull luſts, not formally, as if they had no life, no activity in them; but effectively, becauſe they are deadly works, bringing death upon the ſinner that liveth in them. Now, from theſe, (ſaith the Apoſtle) the Blood of Chriſt cleanſeth the conſcience of the ſinner; and ſo it doth not only in reſpect of the guilt of ſin in Juſtification, but alſo the power of it in Sanctification; from which it ſo freeth the ſinner, as that he may now ſerve the living God. The former of theſe is done by the merit; the later by the vertue of Chriſt's death. The death of Chriſt being applied unto the ſoul by faith, there iſſueth a vertue from him, a mortifying vertue, cauſing ſuch a death unto ſin in the believer. Thus are they ingrafted in the likeneſſe of his death.

p. 133Q. but how then is this work attributed unto them?How believers are ſaid themſelves to mortifie ſin. If it be wrought in them by a forreign power, by a vertue flowing from Chriſt's death, how then are they ſaid to mortifie and crucifie ſin? Mortifie yee your members which are on the earth, Col. 3.5. If ye mortifie the deeds of the fleſh, ye ſhall live, Rom. 8.13. They which are Chriſt's, have crucified the fleſh, Gal. 5.24. So that it ſeemeth, there is ſome power in a man's ſelf to effect this work.

Anſw. For anſwer hereunto,They co-operate with grace received. the Solution will be eaſie, if we do but take notice who, and what manner of perſons they are, of whom, and to whom the Apoſtle there ſpeaketh: They were not meer carnall men, men dead in ſins; but they were Chriſtians, ſuch as he preſumed to be already dead to ſin, (as he ſaith of his Coloſſians, Col. 3 3.) ſuch as were already made partakers of the grace and ſpirit of God; now being ſuch, he ſpeaketh of them, and to them, as men who through the aſſiſtance and inablement of the Spirit, that grace received, were inabled to do what he there ſpeaketh of. But ſo are not others: Meer carnall men, being deſtitute of the Spirit of Chriſt, however they may out of morall Principles do ſomwhat to the reſtraining of ſin, yet to the mortifying of it, they can do nothing: No; this is the work of that Spirit, which worketh all the works of regenerate perſons in them and for them: Not that we are ſufficient of our ſelves, (ſaith the Apoſtle) to think any thing as of our ſelves, but our ſufficiency is of God, 2 Cor. 3.5. p. 134Without mee (or, ſevered from mee) yee can do nothing (ſaith our Saviour to his Apoſtles) John 15.5. nothing which belongeth to true Piety: It is God that worketh in us both to will and to do, of his good pleaſure, Phil. 2.13. Mortification is a ſupernaturall work, the work of an almighty Power, wherein men are but Inſtruments, the Spirit of Chriſt the principall Agent: If ye through the Spirit do mortifie the deeds of the fleſh, ye ſhall live, Rom. 8.13.

A twofold Mortification: 1 Habitual. 2 Actuall.For further Reſolution, I might yet minde you of an uſefull Diſtinction. There is a two-fold Mortification; the one Habituall, the other Practical. The former habituall and inward, conſiſting in a change of the heart, turning the bent and inclination of it from and againſt all ſin: Now this is the immediate and onelyonly work of the Spirit of grace, breathing and working where it will The later is practicall, or outward (or rather, actual) mortification; viz. the exerciſe or putting forth of that inward grace, the acting of that principle in reſiſting of Temptations, in ſuppreſſing and ſubduing, bringing under and keeping under inordinate luſts, watching againſt ſinfull and inordinate acts: Now this is the work of a regenerate perſon himſelf co-operating, working together with the Spirit of God, as a Rational Inſtrument with the principal Agent; acting out of that ſupernaturall principle of grace which he hath received; ſo ſhewing forth the vertue of Chriſt, even that vertue which is derived from the death of Chriſt. So as ſtill this Truth p. 135remaineth unſhaken, that Mortificatoin, or this death unto ſin, is wrought in the Beleever by a vertue flowing from Chriſt and his Death, as from the ſtock to the graft implanted in it. And thus have I (with as much brevity as might be) paſſed thorow the Doctrinall part of theſe two Propoſitions. That which remains is the Application, wherein I will not be long.Examine whether we be dead unto ſin.

Applic. In the firſt place, Every of us bring it home to our ſelves, enquiring concerning this Conformity, whether we be thus planted together with Chriſt in his death, made thus conformable to him in his death, or no: Are we thus dead to ſin, or no? It is a Queſtion of high concernment: Great are the things which depend upon this Qualification; no leſs then life it ſelf: If we be dead with Chriſt, wee ſhall alſo live with him; ſo you have it in the 8^th verſe of this Chapt. This our dying to ſin inſures our reſurrection to life, eternall life; For if we have been planted together in the likeneſs of his death, we ſhal be alſo in the likneſs of his reſurrection.] Every of us then enquire as concerning this Death, whether we be made partakers of it, whether we be thus dead unto ſin, or no?

Qu. But how ſhall we know it?

Anſw. Evidence of it, A freedome from the ſervice of it.Here I ſhall not trouble you with many Evidences. In the verſe next but one after the Text (ver. 7.) you ſhall meet with one, which may ſerve in ſtead of many: He that is dead (ſaith the Apoſtle) is freed from ſin. Rom. 6.7.Rom 6:7] Mark it; He that is dead to ſin, is freed from ſin. How freed from it? Why, not onelyonly in p. 136reſpect of guilt, juſtified from it (as the Margin in our Tranſlation readeth it, according to the proper ſignification of the word foreign) but alſo in reſpect of ſervice. This it is which the Apoſtle there principally aims at, as appeareth from the words foregoing, where he tels us, that our old man is crucified with Chriſt, that the body of ſin might be deſtroyed, Ver. 6.that henceforth we ſhould not ſerve ſin: For he that is dead, is freed from ſin: viz. from the ſervice of it. He ceaſeth from ſin; ſo S. Peter hath it, 1 Pet. 4.1. He that hath ſuffered in the fleſh, hath ceaſed from ſin:] that is, he which is crucified with Chriſt, dead with him, (for that is there meant by ſuffering in the fleſh) he hath ceaſed from ſin. How ceaſed from it? What, wholly from the committing of it? Not ſo: through infirmitie he falls into ſin now and then; aye, but he doth not make a practice of it; he doth not live in it (as the verſe following explains it,) He that is dead, is freed from ſin, that he no longer ſhould live the reſt of his time in the fleſh (in this mortal life) to the luſts of men. Thus the mortified perſon ceaſeth from ſin: though through the infirmity of the fleſh he may fall into it, yet he doth not live in it, make a practice of it, devote himſelf to the ſervice of it, ſo as to make it his buſineſſe. Now, do we find ſuch a ceſſation from ſin in our ſelves?

Q. But may there not be a Ceſſation, where there is no Mortification? True ceſſation from ſin is,may there not be a ceſſation from ſin, where there is no mortification of ſin?

p. 137A. Yes, there may. Let me therfore in a few words ſhew you what kind of ceſſation that muſt be which giveth evidence to the truth of mortification. Briefly, It is an univerſall ceſſation, ariſing from an inward Principle.

1. An univerſal 1. Univerſall.ceſſation; not in reſpect of the Acts, but the Kinds of ſin. He that is dead is feed from ſin, foreign, from Sin; not this ſin, or that ſin, but all ſin: no more living to the luſts of men; any luſts: So much is inſinuated, where Mortification is called a putting off of the body of ſins, Col. 2.11. Not a member of this body, but the whole body. Death is a ſuperſedeas to all natural operations, it runneth thorow the whole man, and every part of it, cloſing the ey, deafning the ear, binding the tongue, the hand, the foot, &c. Such is true mortification, a through work, running through the whole man, and through the whole body of ſin. Through the whole man; not only the outward man, but the inward, cauſing a ceſſation from ſin not only in the outward Action, but in the inward Affection. foreign (ſaith the Heathen Poet,) The dead man longs not: Anacreon, citat. per Bezam in Rom. 6.7.Rom 6:7Even ſo doth this ſpirituall death, it puts an end to all the inordinate longings of the ſoul; ſo as ſinful affections do not finde that allowance which ſometimes they did. They which are Chriſts have crucified the fleſh, with the luſts and affections therof, Gal. 5.24. viz, the inward affections of the ſoul, whether iraſcible or concupiſcible (as Grot. explains that place.) A mortified perſon ceaſeth not only from practical, but contemplative wickedneſſe. p. 138He doth not regard iniquity in his heart, (as David ſpeaketh of himſelf, Pſal. 66.18.) And as it runs through the whole man, ſo through the whole Body of ſin. Not killing one ſin and ſparing another;1 Sam. 15.15.1 Sam 15:15 like Saul, who made a Cull amongſt the cattell, ſparing the fatteſt. So indeed do ſome deal by their luſts, mortifying ſome, not others; their fat, pleaſurable, profitable ſins, theſe they will ſpare, as ſerviceable to them. So doth not the true mortified perſon. He dealeth impartially; ſetting himſelf againſt all ſin, ſecret ſins as well as open, ſmall ſins as well as great. He doth not willingly ſpare any. Where this work is partial, it evidenceth it not to be right. Dying to ſin imports an univerſall Ceſſation from ſin.

2. Springing from an inward Principle.2. It ſpringeth from an inward principle, from an inward change in the heart. This is the difference betwixt a man that is bound and a man that is dead. Each ceaſeth from motion; but the one (the dead man) doth it from an inward principle; he hath neither power, nor will to move: The other from outward reſtraint; He would move, but cannot. Thus do wicked men ſometimes ceaſe from ſin, abſtain from the outward Acts of ſin; but no thanks to them, there are ſome reſtraints upon them: In the mean time their will is the ſame that ever it was. As it is with a theefe in the Priſon, being manacled, and ſhackled, now he ceaſeth from robbing, and pilfering; but yet it may be he is as very a theef as ever he was. The outward act is reſtrained, but p. 139the inward diſpoſition not changed. But in a regenerate perſon there is an inward change, from whence this ceſſation proceedeth. This Practicall Mortification ſprings from an Habituall Mortification. His heart is turned from, and againſt all ſin, dead to it. He doth not finde that taſte, that ſweetneſſe in ſin which ſometimes he did: Nay, he loatheth, abhorreth it, he hath a ſecret Antipathy againſt it; againſt ſin as ſin. And thereupon it is that he endeavours the Mortification of it; As a man that killeth a ſnake, not out of any particular quarrell which he hath againſt it, but out of that generall enmity that is betwixt his nature and the whole brood of Serpents.Gen. 3.15.Gen 3:15

Now bring we our ſuppoſed Mortification to theſe Touch-ſtones. Is it ſo Ʋniverſall? ſpringing from ſuch an inward Principle in the ſoul? Reaching to all ſins? proceeding from an inward change in the heart? If ſo, now conclude it, we are in the number of thoſe who are planted together with Chriſt in the likeneſs of his Death. Otherwiſe, our Ceſſation from ſin being only partiall or occaſionall, this evidenceth it to bee no true Mortification.

This Triall being made, now two ſorts of perſons come to be dealt with. Such in whom this work is begun: Such in whom it is wanting: A word or two to Each.

Ʋſe. 2. For the former, let them be taught p. 140whither to give the praiſe and glory of this work;Application to mortified perſons: Let them glory in Chriſt viz. to Jeſus Chriſt. He it was that merited this benefit for them; and he it is that effecteth it in them, by letting out and ſending forth the vertue of his death, making it efficacious in them for the killing of the Body of ſin. This could we never have done of our ſelves; If it be done, If the work of Mortification be begun, If there be an Habituall Mortification wrought in the ſoul, this is the work of Jeſus Chriſt, a fruit and effect of his Death. That is the Stock from whence this Mortifying vertue iſſued; And therefore not unto our ſelves, but unto him be the glory of the work: Paul will glory in nothing but in the Croſſe of Chriſt, by which he was crucified to the world, Gal. 6.14.

Application to unregenerate perſons: who areƲſe. 3. For thoſe which want it. Let them be firſt Exhorted, then Directed.

1. Exhorted to ſeek after this bleſſed work;1 Exhorted to ſeek after this work. never to give reſt unto their ſouls untill they finde ſuch an habituall Mortification wrought in them. Arguments or Motives I ſhall need no other then thoſe which I have hinted already: If we be not thus dead with Christ, we ſhall never live with him: If wee be not thus Crucified, mortified with him, we ſhall never be glorified with him. If wee be not thus ingrafted in the likeneſſe of his death, we never ſhall be in the likeneſſe of his reſurrection.

2 Directed to go to the croſſe of Chriſt.2. Directed how to attain what they deſire: in what way, and by what means this bleſſed p. 141work may be both begun and carried on. Go to the Croſſe of Jeſus Christ: That is the Stock from whence muſt iſſue this mortifying vertue, for the crucifying, killing of ſin. It is not all our own Purpoſes, Reſolutions, Promiſes, Vowes, Covenants, Indeavours, Ʋndertakings in our own ſtrength, that will effect the mortifying of ſin: No, this is the work of a ſupernatural power, a fruit and effect of the death of Jeſus Chriſt. And therefore whoever of us would have this work wrought in us, let us have recourſe to his Croſſe, his Death; and that in a three-fold way; By way of Meditation, Application, Imitation.

1. By way of Meditation: Seriouſly,1 By way of Meditation. upon ſad and deliberate thoughts conſider and contemplate the Death of Jeſus Christ; how ſhamefull, how painfull, how bitter it was: How he being the Eternal Son of God, drank the Cup of his Father's wrath, and that for the ſins of the World; to the end that he might free and deliver ſinners from ſin; not onelyonly from the guilt, but alſo from the power of it. He died unto ſin once (as the Apoſtle ſpeaketh in ver. 10. of this Chapt) for the expiating, for the aboliſhing of ſin: And ſhall we live in that for which he died? What were this, but (in as much as in us lyeth) to make the death of Chriſt of none effect? This Meditation being ſeriouſly wrought upon the heart, wil be of ſpeciall force to cauſe it to riſe againſt ſin. What, did ſin coſt the Lord of life ſo deer? Was the nature of ſin ſo heinous, that nothing but the blood p. 142of the Son of God, could expiate it? Did ſin caſt him into ſuch a bloody agony, ſuch a hell of ſorrowes? What, was he made a curſe for ſin; and ſhall we yet live in it? Did he die for ſin, and ſhall not we die to it? Suffer we this Mediation to ſit upon our hearts, untill it hath made an impreſſion upon them.

2. By way of Application.2. To Meditation joyn Application. Generalities do not affect. And therefore bring we this generall truth home to our ſelves by a particular Application. Thus Chriſt died for the ſins of the world, and for my ſins: Who gave himſelfe for our ſins, (Gal. 1.4.) that he might deliver us from this preſent evill world.] Who loved me, and gave himſelfe for me, Gal. 2.20. Thus bring we home the death of Jeſus Chriſt by faith. Applying firſt the merit of it unto our ſelves. By the eye of faith behold we all our ſins faſtned to the Croſſe of Jeſus Chriſt, and our ſelves diſcharged from the guilt of them by that plenary ſatisfaction imputed unto us through faith. Then hang upon the Croſſe of Chriſt, by faith ſucking vertue from it: as the Graft ſucketh juice from the Stock wherein it is engrafted, ſo ſuck we vertue from Chriſt, and his death, for the mortifying of ſin; by faith depending upon him for a continued influence of his grace and Spirit, that ſo he may work that in us which he hath merited from us; freeing us from the power, as well as for the guilt of ſin.

3. By way of Imitation.3. To Application (in the third place,) now add Imitation, which now cometh in the right p. 143place. We have ſeen how Chriſt died, what kind of death his was. His death was a true death, a voluntary death, a violent death, a painfull death, a lingring death. Propound we this as a pattern for our Imitation: writing after this Copie, indeavouring to find the like death in our ſelves in reſpect of ſin. A true death, a true ſeparation of our ſouls from the body of ſin. A voluntary death, that we may willingly die unto ſin, in obedience to the Will and Command of our heavenly Father. A violent death, that we mortifie ſin whileſt it might yet live. A painfull death, that we affect and afflict our own hearts with godly ſorrow for thoſe ſins, whereby we have offended ſo gracious a God. A lingring death, that we die daily, every day indeavouring to weaken the body of ſin more and more. So dying, we ſhall live, live the life of Grace here, and Glory hereafter. So much the later part of the Text aſſures us, to which I now come: If we have been planted together in the likeneſſe of his death,

We ſhall be alſo in the likeneſſe of his Reſurrection.]The ſecond Part of the Text.

Here have we the ſecond Part of the Text; and therein the Apoſtles Poſition, or Inference deduced from, and built upon his former Suppoſition. If we have been, &c: we ſhall be alſo, &c.The words explained. Vide Bezam. Gr. Annot.

We ſhall be alſo.] foreign (ſaith the Originall,) which the Vulgar Latine, (by a ſmall miſtake (as may be ſuppoſed) reading for foreign) renders Simul etiam, Together p. 144alſo; but more properly Eraſmus, and after him Beza, Nimirùm etiam; Even ſo, ſo alſo.

foreign.We ſhall be in the likeneſſe of his Reſurrection.] In the Originall the ſentence is Elleipticall, and imperfect: the words running thus, [We ſhall be of his Reſurrection.] Now what word, or words ſhall be called in for the making up this defect, and completing of the ſenſe, is a queſtion. Eraſmus ſupplies it by Participes erimus, [Even ſo we ſhall be partakers of his Reſurrection:] that is, we ſhall be in the number of thoſe to whom the Reſurrection of Chriſt, (the benefit thereof,) doth appertain. But (as Beza notes upon it) the Phraſe in the Originall, (foreign, to be of his Reſurrection,) will hardly admit that ſenſe. Others more fitly make up the defect, by calling in thoſe words in the former part of the verſe, the Antecedent part of the Propoſition, which are to be repeated foreign, in common, viz. We ſhall be planted together in the likeneſſe. [If we be planted together in the likeneſſe of his death, we ſhall be alſo planted together in the likeneſſe of his reſurrection.] The like defective expreſſion (as Beza parallels it) we meet with, John 5.36. I have a Teſtimony, (ſaith our Saviour) greater then of John.] So the Originall hath it, foreign, majus Johannis, greater then of John, viz. then that Teſtimony of John. So here; If we have been planted together in the likeneſſe of his death; even ſo, foreign p. 145foreign. We ſhall be alſo planted together in the likeneſſe of his Reſurrection.

The words being thus rendred and opened, they hold forth unto us two main Doctrinall Propoſitions, anſwerable to thoſe in the former part.

1.Two Doctrinall Propoſitions. That all true believers being made conformable to Chriſt in his death, they ſhall be alſo in his Reſurrection.

2. This their conformity with Chriſt in his Reſurrection, is wrought in them by a vertue flowing from Chriſt and his Reſurrection.

Thus is it betwixt the Graft and the Stock. The Graft being dead with the Stock, (ſeeming ſo to be) in the winter, it reviveth with it in the Spring. After the Winters death, it partakes of the Springs Reſurrection: And this it obtains by a vertue iſſuing from the Stock, transfuſing ſap and juice into it. Even thus is it betwixt Chriſt and the believer: The beleiever being dead with Chriſt here, (dead to ſin, as he died for ſin,) he ſhall be raiſed with him. Being conformed to him in his death, he ſhall be alſo in his Reſurrection; And that by a vertue flowing from him, and his Reſurrection. Both comprehended under this phraſe of being [engrafted in the likeneſſe of his Reſurrection.] I ſhall inſiſt upon them ſeverally. Begin with the former.

Believers being made conformable to Chriſt in his death, Propoſit. 1. Believers conformable to Chriſt in his Reſurrection.they ſhall be alſo in his Reſurrection.] Being engrafted in the likeneſſe of the one, they ſhall be alſo in the likeneſſe of the p. 146other. They ſhall be engrafted in the likeneſſe of his Reſurrection; that is, they ſhall be made partakers of a Reſurrection which carries with it a reſemblance,Inſtar ejus reſurgent. H. Grotius ad Text. a likeneſſe of his Reſurrection.

Queſt. But what Reſurrection is this? Here is the firſt and main Queſtion.

A twofold Reſurrection. Corporall. Spirituall.Anſ. For anſwer whereunto, we may take notice of a two-fold Reſurrection ſpoken of in Scripture; a corporall, a ſpirituall Reſurrection; the one of the Body, the other of the Soul. The later of theſe is the firſt Reſurrection, ſo called (as it is commonly taken) by Saint John, Revel. 20.6. where he pronounceth them bleſſed, who have their part in the firſt Reſurrection.] True indeed, the Reſurrection there ſpoken of, is properly a generall Reſurrection of whole Churches and Nations; like that of the reſtoring of the people of the Jews, which was repreſented unto the Prophet Ezekiel, by the reſurrection of thoſe dry bones, Ezek. 37. And is called by the Apoſtle, Life from the dead, Rom, 11.15. Such a Reſurrection ſhall there be of the Church after the thouſand years, (a ſet time determined and appointed by God;) it ſhall be raiſed up from a low eſtate to a flouriſhing condition, chiefly in regard of ſpirituall Priviledges. This is the firſt Reſurrection, (ſaith the verſe fore-going.) But to have part in this firſt Reſurrection, is, not barely to live in thoſe times, to be eye-witneſſes of that Church-ſtate, but to ſhare in it; to feel the power and efficacy of thoſe means, thoſe Ordinances, p. 147which ſhall then be plentifully afforded, and powerfully diſpenſed, in the quickning of them ſpiritually, in raiſing them up from the death of ſin, to the life of grace. This is a Reſurrection, the firſt Reſurrection, the Reſurrection of the ſoul: The other, the ſecond Reſurrection, the Reſurrection of the body; of which the Apoſtle diſcourſeth in that 1 Cor. 1…. and frequently elſewhere.

Queſt. Now which of theſe ſhall we conceive the Apoſtle to aim at here in the Text? And which of theſe is it that carries ſuch a Reſemblance of the Reſurrection of Jeſus Chriſt?

Anſ. To this it is variouſly anſwered.The Text by ſome underſtood of the former. Amongſt expoſitours, ſome are for the one; others for the other. Chryſoſtome, Origen, Tertullian, with divers other after them, underſtand it of the former, the ſecond Reſurrection. And they contend, it muſt be ſo underſtood. How elſe ſaith the Apoſtle here, We ſhall be alſo of his Reſurrection? ſpeaking not in the preſent, but in the future tenſe; not ſumus, but erimus; not we are, but we ſhall be. Now (ſay they,) as for that firſt Reſurrection, that is paſt already with believers. In this ſenſe Hymenaeus and Philetus, and their followers, were not miſtaken, when they held that the Reſurrection was paſt already, 2 Tim. 2.18. True, it is ſo, being underſtood onelyonly of the firſt Reſurrection, the Reſurrection of the ſoul, that is paſt in a regenerate perſon, in whom the work of Sanctification is begun, he is already p. 148raiſed from death to life. But there is a ſecond Reſurrection, a Reſurrection of the body, which they heretically denyed, and that is to come: And of that (ſay they) ſpeaketh the Apoſtle here in the Text, [If we have been planted together in the likeneſſe of his death, we ſhall be alſo of his Reſurrection.]

By others of the later.2. Others, and that the greateſt part, underſtand it rather of the former of theſe, the firſt Reſurrection, the Reſurrection of the ſoul, when it is raiſed from the death of ſin, to the life of righteouſneſſe. Of this ſpeaks the Apoſtle in the verſe fore-going, [That like as Chriſt was raiſed from the dead by the glory of the Father, even ſo we alſo ſhould walk in newneſſe of life.] And of this Reſurrection it is, (ſay they) that here he ſpeaketh; the firſt Reſurrection.

Object. But how then, ſaith he, We ſhall be; Why the Apoſtle here uſeth the future tenſe?ſpeaking of believers? We ſhall be planted in the likeneſſe of his Reſurrection? What, are they not ſo already? Upon their believing on Chriſt they are engrafted with him in the likeneſſe of both theſe; both of his Death, and Reſurrection. Being regenerated, they have both the parts of Sanctification wrought in them; not onelyonly Mortification, but alſo Vivification. As they are dead to ſin, ſo they are quickned, and raiſed to a new life.

The firſt Re…rection im…Anſ. To this Beza returns anſwer. True, they are ſo, but they are ſo but in part. The work is but imperfect in them. As they are but in part dead, ſo they are but in part raiſed p. 149to newneſſe of life. Such a mutuall, both Relation, and Proportion, there is betwixt theſe two; this death, and this life; this death of ſin, this life of grace. Where the one is, the other is. But as the one is imperfect, ſo is the other: And ſo as the one increaſeth, ſo doth the other. And hereupon (ſaith he) the Apoſtle chooſeth rather to ſpeak in the future, then in the preſent tenſe: rather we ſhall be, then we are, or have been: becauſe as we are not yet quite dead unto ſin, there being ſtill ſome remainders of corruption left in the ſoul; ſo neither are we wholly raiſed from the dead to a new life. Only the work is begun, daily increaſing more and more, untill it ſhall come to full perfection in heaven. And therefore, ſaith the Apoſtle, We ſhall be alſo in the likeneſſe of his Reſurrection.

Queſt. Now, which of theſe wayes ſhall we take? Which of theſe Expoſitions ſhall we pitch upon?

Anſ. Truth is,Both may here be underſtood, though principally the later. Each carries a fair aſpect with it. And (for my own part) I ſee no inconvenience in taking them in both: OnelyOnly I muſt acknowledge, the later of them I look upon as moſt properly and principally intended and aimed at by the Apoſtle; yet ſo as not excluding the former. In ſuch a joynt ſenſe that phraſe of the Apoſtles is expounded, Phil. 3.10. where he maketh it his wiſh, that he might know the power of Chriſt's Reſurrection; that is, that he might by experience find the ſame power put forth in him, which p. 150raiſed Chriſt from the dead, working in him a double Reſurrection; firſt, raiſing him from the death of ſin to the life of grace here, and then from the death of nature to the life of glory hereafter. And in a like joynt ſenſe are we to underſtand the ſame Apoſtle in the 8^th verſe of this Rom. 6. If now we be dead with Chriſt, we believe that we ſhall alſo live with him.] Live with him, viz. in the life of grace on earth, and glory in heaven: Both which make up one and the ſame life; onelyonly differing in degree; whence it is that they are both comprehended under that one word of Glorification, Rom. 8.30. Whom he juſtified, them alſo he glorified;] Glorifieth here in this life in Sanctification begun, in the life to come in Sanctification perfect: Grace is Glory inchoated, Glory is Grace conſummated. And thus not unfitly may we underſtand the language of the Text, as intending this twofold Reſurrection; the firſt Reſurrection, whereof Chriſtians in meaſure already are, and ſhall be made partakers in this life: the ſecond Reſurrection, whereof they ſhall be made partakers in the life to come. And of each of theſe, we ſhall find it true which the Apoſtle here inſinuates in the Text, that they carry with them a Reſemblance of the Reſurrection of Jeſus Chriſt: Each carrying a Reſemblance of Chriſt's Reſurrection.Each of them is foreign, a Repreſentation of his Reſurrection. The truth hereof I ſhall ſhew you, by comparing the one with the other: And this I ſhall do ſeverally; beginning firſt with the firſt.

p. 1511. The firſt Reſurrection, 1. The ſpiritual Reſurrection carrieth a reſemblance,the raiſing up of the ſoul from the death of ſin to the life of righteouſneſſe; this is a work which carrieth with it a reſemblance of the Reſurrection of Jeſus Chriſt. A reſemblance of a Reſurrection, and of his Reſurrection. Of a Reſurrection in generall; of his Reſurrection in particular. Touch upon each diſtinctly.

1. In the generall.1. In generall, of a corporall Reſurrection. This ſpirituall Reſurrection carrieth with it a reſemblance of a corporall Reſurrection. It is foreign: And hence it is that we find it ſo familiarly ſet forth under this expreſſion: If you be riſen with Chriſt, Col. 3 1. He hath raiſed us up together, Epheſ. 2.6. Bring them together, we ſhall find the one anſwering to the other. See it in five or ſix particulars.

1. They are alike in the Order of the work. 1. Reſemb. In the Order of the work.Reſurrection preſuppoſeth a Death going before it: A man muſt firſt die before he can be capable of a Reſurrection. Herein lieth the difference betwixt Reſurrection and Reſuſcitation; the raiſing a man from his bed, and from his grave. In the one he is raiſed onelyonly from ſleep, in the other from death. This is peculiarly foreign, reſurrection: Which word, however it may be ſometimes uſed for any kind of raiſing again, As Luke 2.34. it is oppoſed to falling: [Behold this Child (meaning Jeſus) is ſet for the falling and riſing again of many in Iſrael.] foreign oppoſed to foreign; yet moſt commonly in Scripture phraſe it imports a raiſing from the dead. And ſuch is p. 152this ſpirituall Reſurrection. It is ſuch a Reſurrection as preſuppoſeth a Death: So much the Text giveth us clearly to underſtand, [If we have been engrafted in the likeneſſe of his death, we ſhall be alſo in the likeneſſe of his reſurrection.] Such was the Reſurrection of Chriſt; He firſt died, before he roſe again. And ſuch is the Reſurrection of the Chriſtian, a reſurrection which in order followeeh a death: The Chriſtian muſt firſt die to ſin, before he can be raiſed up to this new life, this life of Righteouſneſſe. This is the order which the Spirit of God in Scripture every where preſcribeth and layeth down, Pſal. 34.14. Depart from evill, and do good, Iſai. 1.16, 17. Ceaſe to do evill, learn to do well, 1 Pet. 3.11. If any man will love life, and ſee good dayes, let him eſchew evill, and do good. As in naturall works, Privation goeth before Generation; ſo in this ſpirituall work, Privation muſt go before Regeneration. A thing muſt put off its old form, and ceaſe to be what it was, before it can put on another form, and become what it was not. Thus muſt a Chriſtian firſt put off the old man, before he can put on the new, Epheſ. 4.22, 24. He muſt ceaſe to live the life of ſin, before he can live the life of grace.

True, in time, theſe two go together; but in order, the one goeth before the other; as Death doth before Reſurrection. A man is not capable of a corporall Reſurrection untill he be dead; There muſt firſt be a ſeparation of the ſoul from the body: And ſo p. 153muſt it be here. Before man can be made partaker of this ſpirituall Reſurrection, he muſt die to ſin; There muſt be a ſeparation of his ſoul from the body of ſin; otherwiſe he can never live unto God. Mortification in order goeth before Vivification.

Applic. Some convinced to be ſtrangers to this Reſurrection.Which (by the way) may convince many to be as yet ſtrangers unto this bleſſed life: However (happily) they may perform many duties and ſervices unto God, yet they do not live unto God. How ſhould they? they never yet knew what it was to die, to die unto ſin. Their ſouls are not yet ſeparated from the body of ſin: they are not turned from, and againſt all ſin. Some ſins there are which their ſoules do yet cleave unto, are wedded to; they like them, love them, and live in them. Againſt ſuch the evidence is too clear, they are ſtrangers unto this Reſurrection, which in order followeth after death. Here is a firſt reſemblance.

2.2. Reſemb. In the Nature of the work. This ſpirituall reſembles a corporall Reſurrection, as in the Order, ſo in the Nature of the work. What is the Reſurrection of the body? but a motion from death to life; a raiſing of a dead body from the grave of the earth to a new life, and that by the return of the ſoul unto it, which was for a time ſeparated from it; inabling it to exerciſe the operations of a naturall life. And ſuch is the ſpirituall Reſurrection; a motion from death to life, from the death of ſin, to the life of righteouſneſſe, cauſed by the return of the Spirit of God unto the ſoul, inabling it to exerciſe the operations of a p. 154ſpirituall life. Mark it: Such is this ſpirituall Reſurrection.

Spirituall Reſurrection, what.The quickning and raiſing up of a dead ſoul. Such are all men by nature, dead men. The hour cometh, and now is, when the dead ſhall hear the voice of the Son of God, &c. John 5.25. The dead, men dead while they live; living corporally, but dead ſpiritually: Dead in treſpaſſes and ſins, as Paul hath it, Epheſ. 2.1. having no more power to do any work of the ſpirituall life, then a dead man of the naturall. And as dead, ſo buried. Their ſouls daily (as it were) putrifying and rotting in the grave of ſinfull corruption. Such is the ſtate of all men in their naturall condition, before the grace of God meet with them. Now this grace meeting with them, it quickens and raiſeth them: [Even when we were dead in ſins, he hath quickned us together with Chriſt, and raiſed us up together:] Epheſ. 2.5, 6. Thus in the work of Regeneration, there is a new life put into the ſoul: And that by the return of the Spirit of God into it. At the firſt Creation of man, man himſelf being made after the Image of God his ſoul was then a Temple, an habitation for the Spirit; which was to the ſoul, as the ſoul to the body, the very life of it. But upon man's fall, this Spirit forſook that habitation, and thereupon followed a ſpirituall death, the ſoul of man died. And in that ſtate it continueth, under the power of this ſpirituall death, until that Spirit return again; which it doth in the work of Regeneration. p. 155And ſo returning, now it reſtoreth it to life again, enabling it to live unto God, and to exerciſe the operations of a ſpirituall life; to live in the Spirit; and to walke in the Spirit, (as the Apoſtle phraſeth it Gal. 5.16, 25.) to live no longer to the luſts of men, but to the will of God, (as St Peter hath it,) 1 Pet. 4.2. Such is this work of Renovation, and in this reſpect not unlike a Reſurrection.

3. In the third place,Reſemb. 3. In the Integrity of the work. This Spirituall reſembles the Corporall Reſurrection, as in the Order and Nature, ſo in the Integrity of the work. Such is the Corporall Reſurrection, a raiſing up, not of ſome one, or more members onelyonly, but of the whole body. And ſuch is this Spirituall Reſurrection; It is a raiſing up of the whole man. Even as I ſaid before of Mortification; It is an entire work, running thorow the whole man, and thorow the whole body of ſin: A ſeparating of the ſoul not onelyonly from ſome one ſin, or many ſins, but all ſins. Even ſo is Vivification a through work, going through the whole man. Hence is it that we finde it called a Putting on the New man, Eph. 4.24. intimating that this work of Renovation it is an entire work; paſſing through the whole man; through all the faculties of the ſoul, all the members of the Body. It is Pauls prayer for his Theſſalonians, 1 Theſ. 5.23. Now the very God of peace ſanctifie you wholly, (foreign, the whole man in every part;) and I pray God that your whole Spirit, Soul and Body be preſerved blameleſſe p. 154duplicate page p. 155duplicate page p. 156unto the coming of our Lord Jeſus Chriſt.] Where truth of Sanctification is vouchſafed, the whole man partakes of it. No part of ſoul or body in a Regenerate perſon but feeles the vertue of the ſpirit of Grace purging out old corruption, infuſing new qualities. In the Soul, the underſtanding, that is renewed, [Be ye renewed in the ſpirit of your minde, Eph. 4.23.] and that by putting a new light into it, [Ye were ſometimes darkeneſſe, but now yee are light in the Lord, Epheſ. 5.8. The Will and Affections they are renewed, having new Motions, new Inclinations, new Diſpoſitions put into them; new deſires, new feares, new loves, new joyes, new ſorrows, new hopes, new confidences. In the Body, all the members are renewed in reſpect of their Obedientiall faculty, being no longer what they were, Inſtruments of unrighteouſneſſe unto ſin, but Instruments of Righteouſneſſe unto Holineſſe, Rom. 6.13. Thus the beleever being in Chriſt, he is made a New Creature. Old things are paſt away, All things are become new, 2 Corinthians 5.17. Thus doth the Grace of Chriſt, equalize the ſin of Adam. Adams ſin, like a deſperate poyſon, it ſpread it ſelfe through the whole man, infecting all, bringing death upon all. So doth the Grace of Chriſt; like a Soveraigne antidote, it diffuſeth it ſelf through the whole man, healing, reſtoring, renewing all: The ſalve is as large as the ſoare. Here is a third Reſemblance, in the Integrity of the work.

p. 1574. See a fourth,Reſemb. 4. The difficulty of the work. in the Difficulty of the work. Reſurrection is a work of difficulty. To raiſe up a dead body from the Grave, is a work that tranſcends the power of nature. In no one thing did Chriſt more manifeſtly, and mightily declare himſelf to be the Son of God then in this, in raiſing up others and himſelfe from death to life. Declared to be the Son of God with power, by the Reſurrection from the dead, Romans 1.4.] And ſuch is this ſpirituall Reſurrection; the raiſing up of a dead ſoul from the grave of ſin, to an heavenly life: It is a work which men or Angels cannot do; In reſpect of difficulty, no ways inferiour to a Reſurrection: A work of a mighty, almighty power. So the Apoſtle ſetteth it forth, Epheſians 1.19, 20. Where he prayeth for his Epheſians, that, amongſt other things, they might know (know by experience,) what is the exceeding greatneſſe of his power towards them which beleeve: According to the working of his mighty power which hee wrought in Chriſt, when hee raiſed him from the dead.] Such is that power which God manifeſts in raiſing up dead ſouls from the death of ſin to the life of Righteouſneſſe, it is foreign, exceeding greatneſſe of power, no leſs then that foreign, that effectuall working of the power of his might, which hee put forth in raiſing Chriſt from the grave.

Applic. Much then are they miſtaken, p. 158who conceive the work of the holy Ghoſt, Converſion more then a Morall ſwaſion.in producing and breeding faith and Holineſſe in the ſoul, to be no more but a morall ſwaſion, to which it is in the power & choice of man himſelf to yeeld or not to yeild. Surely ſuch a ſwaſion cannot be ſaid to be the working of Gods mighty power, like that wherby he raiſed Chriſt from the dead. Reſurrection imports more then a ſwaſion. They are not all the Arguments and perſwaſions that can be uſed, that will raiſe a dead man from his grave: There muſt be a new principle of life put into that liveleſs carkaſs to give motion to it. So is it here. They are not all the moſt perſwaſive Arguments that can be ſuggeſted to, and preſſed upon a dead ſoul, that can cauſe it to ariſe from the dead. There muſt be a principle of a ſpirituall life breathed in the face of it, by the Spirit of God, before it can awake and ariſe.Why men are called upon to ariſe, which of themſelves they are not able to do.

Obj. But why then are men themſelves called upon ſo to do? Awake thou that ſleepeſt, and ſtand up from the dead, &c. So the Apoſtle exhorts Eph 5.14. ſpeaking from the prophet Iſa. cap. 60.1. (as it is commonly taken,) or rather (as Beza notes it) cap. 26.19. It ſhould ſeem then, that man hath ſome power in himſelf to perform what here he is put upon.The Exhortation Eph. 5.14 directed to Beleevers.Eph 5:14

A. To this it is anſwered. As for that exhortation, it may be conceived to be directed to beleevers; Even they ſomtimes ſleep: So did the five wiſe Virgins, as well as the fooliſh. All ſlumbred and ſlept, Mat. 25.5. And they may ſeem ſomtimes to fall into a dead ſleep, through p. 159the ſurprizall of carnall ſecurity. Now, as for them, the Exhortation is not vain, to call upon them to awake and ariſe, in as much as they are able to do this by the power of that ſpirit which they have already received. But ſuppoſe it be directed to others, men dead in treſpaſſes and ſins, Such exhortations not uſeleſſe to others.yet ſuch Exhortations are not uſeleſſe unto them; In as much as through thoſe channels God is pleaſed to convey his grace and ſpirit, wherby he enables them to do what hee requireth from them. Thus in raiſing Jairus his daughter from the death-Bed, our Saviour cals to her, Talitha Cumi, Damoſell, ariſe; Mark. 5.41. And in raiſing Lazarus from the grave, he cries unto him, Lazarus come forth, Joh. 11.43. not that either the one, or the other had power of themſelves to do what was commanded, but there was a power went forth together with the word; like that which went forth with that Creating word at the firſt; God ſaid, Let there be light, and there was light, Gen. 1. There was a power went forth with the word, giving a being to that which was not. Thus doth God cal things which are not, as if they were, Rom. 4.17. By his word making things to be what they were not. And thus doth be call upon dead ſouls to awake and ariſe; by and through his word conveying that ſpirit and power unto his Elect, wherby they are inabled to do what of themſelves they cannot. The firſt Reſurrection is a work of no leſſe power, no leſſe difficulty then the ſecond.

5. To theſe adde, in the fifth place,Reſemb. 5. p. 160This ſpirituall reſembles the corporall Reſurrection in the Indiſpoſition of the Subject. In the indiſpoſition of the Subject.A dead Corps lying in the grave, it hath no diſpoſition, no aptitude, no inclination to riſe again. As it cannot raiſe it ſelfe, ſo neither can it do any thing in a way of tendency towards its own reſurrection. It can no wayes fit, or prepare it ſelf for it: Nay, it cannot ſo much as will, or deſire it. Even ſuch an indiſpoſition is there in a dead ſoul to this firſt Reſurrection. A ſoul dead in ſin, as it cannot raiſe it ſelfe to the life of grace, ſo neither can it do any thing which tendeth that way. Such an Impotency is there in man ſince the fall: All are now by nature foreign, without power: [When we were yet without ſtrength, Chriſt died for us, Rom. 5.6.] Not able to contribute ought towards this bleſſed change. Not able to do any thing by way of preparation, to fit themſelves for the receiving of the grace of God: no, nor yet ſo much as will and deſire it: when the grace of God firſt meeteth with man, it findeth him a meer patient, like a dead body lying in the grave, having only a paſſive capacity, rendring him a ſubject capable of receiving the impreſſions of grace, and ſo of having a new life put into him.

Man hath not only an outward, but an inward Impediment to this Reſurrection.So indiſpoſed is man naturally to the work of God's grace; not only having an outward Impediment, (as Papiſts and Arminians would have it,) like a Priſoner, (as ſome of them frame the ſimilitude,) who having fetters upon his legs, cannot walk; but yet he hath an p. 161inward power in himſelfe ſo to do, if that outward impediment were removed. Not onelyonly ſo, but man hath alſo an inward impediment: Being like a dead carkaſs lying in the grave, which though all the grave-clothes be taken from it, yet it cannot move nor ſtir, untill a new life be put into it: Until God doth breathe the breath of a new life into the ſoul, the man is whole indiſpoſed unto this bleſſed change.

I might go a ſtep further,Man not only indiſpoſed, but averſe to this Reſurrection. and ſhew you how he is not onelyonly indiſpoſed to this life, but averſe to it. In which reſpect the firſt Reſurrection goeth beyond the ſecond. The ſecond Reſurrection meeteth with a Body, which though of it ſelfe it be indiſpoſed to live again, yet it maketh no reſiſtance, no oppoſition againſt its own reſurrection. But in the firſt Reſurrection, when God cometh to raiſe up a dead ſoul from the grave of ſin, he findeth it not only indiſpoſed, but oppoſite to it, making reſiſtance againſt the work of his grace: Ye ſtiffe-necked and uncircumciſed in heart and ears, ye do alwayes reſiſt the Holy Ghoſt: As your fathers did, ſo do ye, (ſaith Saint Stephen to the Jewes,) Acts 7.51. To theſe I might yet add one more.

6. This ſpirituall reſembles the corporall Reſurrection in the efficient cauſes of it;Reſemb. 6. The Efficient Cauſes of it. and that both Principall, and Miniſteriall, and Inſtrumentall. In the ſecond Reſurrection, the Reſurrection of the body, the Principall Efficient is God himſelfe; the Miniſteriall, the Angels, p. 162the Inſtrumentall, the ſound of a Trumpet. You have them all together, 1 Theſ. 4.16. The Lord himſelfe ſhall deſcend from heaven with a ſhout, with the voice of an Archangel, and with the Trumpet of God, and the dead in Chriſt ſhall ariſe.] Now ſee a reſemblance of all theſe in the firſt Reſurrection. The ſame Principall Efficient; God. God quickneth the dead, Rom. 4.17. as dead bodies, ſo dead ſouls. The like Miniſteriall, and Inſtrumentall Cauſe. Herein God maketh uſe of his Angels, Revel. 2. & 3.Rev 2and of his Trumpet: His Angels, the Angels of the Churches, the Miniſters of the Goſpell, whom he now ſendeth forth to gather together his Elect from the four winds, from one end of Heaven to the other, Mat. 24.31. His Trumpet, is his word in the mouth of his Miniſters. A ſpirituall Trumpet, ſhadowed out by thoſe ſilver Trumpets under the Law, by the ſounding whereof the Prieſts called the people to the publick Aſſemblies on earth.Numb. 10.2.Num 10:2 Thus do the Miniſters of the Goſpel, by lifting up their voice like a Trumpet, (as it is given in charge to the Prophet Iſaiah, Iſai. 58.1.) by preaching and publiſhing the Goſpell, they call men to the Kingdom of God; Hereby awakening and raiſing them up. The hour is coming, and now is, (ſaith our Saviour) when the dead ſhall hear the voice of the Son of God, and they which hear it ſhall live, John 5.25. Men dead in ſin hear the voice of Chriſt in the Miniſtery of his Word, and thereby (the Spirit concurring p. 163with the Ordinance, and giving efficacy to it,) they are quickned and raiſed up to a new, ſpirituall, and heavenly life; Even as dead bodies ſhall be at the laſt day raiſed from their graves by the voice of an Arch-angel, and ſound of a Trumpet.

Thus then you ſee this Generall made out: How that the firſt reſurrection, the reſurrection of the ſoul from the death of ſin, to the life of righteouſneſſe, carries with it the reſemblance of [a] Reſurrection, reſembling it in the Order, in the Nature, in the Integrity, in the Difficulty of the work, in the Indiſpoſition of the Subject, in the Efficient Cauſes of it, both Principall; Miniſteriall, and Inſtrumentall.

Now come we (in the ſecond place) to ſee how it reſembleth the Reſurrection of Chriſt,2. The ſpirituall Reſurrection reſembles the Reſurrection of Chriſt. So it doth. It is foreign, the ſimilitude of his reſurrection. That it is ſo, will appear in four or five particulars: The Principals whereof we ſhall find hinted unto us in the verſe before the Text, in the later part of it; where the Apoſtle ſaith, that We are buried with Chriſt by baptiſme into death.] That like as he was raiſed from the dead to the Glory of the Father, ſo we alſo ſhould walk in newneſſe of life.] In which paſſage we may take notice of two things touching the Reſurrection of Chriſt, Two generall Reſemblances taken from the verſe fore-going.both uſefull to our preſent purpoſe. 1. That he was raiſed to a new life. 2. That he was raiſed up to the Glory of God the Father. The former of theſe p. 164is inſinuated: [Like as Chriſt was raiſed from the dead, ſo we alſo ſhould walk in newneſſe of life:] intimating, that Chriſt was raiſed up to a new life. The other expreſſed, [Chriſt was raiſed from the dead to the Glory of the Father.] So Beza, and others read it, [To the Glory,] conceiving the Prepoſition foreign put for foreign, By for To. The like we find 2 Pet. 1.3. [Him that hath called us to glory and vertue.] The Originall hath it, foreign, by glory, put for foreign, to glory, as our Tranſlation renders it. So here, Chriſt was raiſed from the dead by the Glory, i. e. to the Glory of the Father. And in both theſe we ſhall find the Chriſtian's ſpirituall Reſurrection reſembling his corporall Reſurrection.

Generall 1. In the newneſs of his life.1. In the newneſſe of life whereunto he is raiſed. Chriſt was raiſed to a new life, a life different from that which before he lived. Herein did his Reſurrection differ from the Reſurrection of thoſe others whom we read to have been raiſed again from the dead.Such was the the life of Chriſt after his Reſurrection. In the Old Teſtament, the ſon of the widow of Zarephath, 1 King. 17.22. the Shunamites ſon, 2 King. 35.36. the man that was caſt into Eliſha's Sepulchre, and touched his bones, 2 King. 13.21. In the New Teſtament, the ſon of the widow of Naim, Luke 7.15. Jairus his daughter, Mat. 9.25. Lazarus, John 11.43. Tabitha, or Dorcas, Acts 9.40. All theſe were raiſed from the dead, but they were raiſed to the ſame life which formerly they p. 165lived. But ſo was not the Lord Jeſus: He was raiſed up to a new life, new both for kind and continuance. For kind, he was raiſed from a naturall, to a ſpirituall life: for continuance, he was raiſed from a mortall, Such is the Chriſtian's life.to an immortall life. And herein the Chriſtian's firſt Reſurrection carries with it a reſemblance of his Reſurrection. Being

1. In the Generall, 1. In the generall, a new life.a raiſing up of the ſoul to a new life: [That we ſhould walk in newneſſe of life,] foreign, put for foreign; Newneſſe of life, for a new life. Such is the Chriſtian's life, to which he is raiſed in and by his ſpiritual Regeneration; A new life. That it is ſo, and in what reſpects it may be ſaid ſo to be, I ſhewed you at large in opening of the former verſe: I ſhall now only remind you of the heads. It is a new life, having a new principle, a new rule, a new end, ordered after a new manner.

1. Having a new Principle. 1. Having a new Principle.Before regeneration, what was the principle of his life? why, the Fleſh. The unregenerate perſon is one that walketh after the fleſh, Rom. 8.1. that is, ſinfull corruption; whereunto all meer naturall men are ſervants, (as Peter deſcribeth thoſe pernicious ſeducers, 2 Pet. 2.19.) Out of this principle it is that they act, being themſelves acted by the ſpirit of Satan, as Paul ſaith of his Epheſians, Epheſ. 2.3. In times paſt ye walked after the Prince of the air, the ſpirit that worketh in the children of diſobedience.] This was the old Principle. p. 166But now behold a new Principle: even the Spirit of God, that Spirit of Holineſſe, or Sanctification, (as Paul calleth it, Rom. 1.4. foreign, that Spirit which dwelt in the humane nature of Chriſt, and raiſed him, that alſo dwelleth in every true believer. So ſaith the Apoſtle, Rom. 8.11. 2 Tim. 1.14. where ſpeaking of the Spirit of God, he calleth it an indwelling Spirit. Even as the ſoul dwelleth in the body, ſo doth this ſpirit dwell in the ſoul of a regenerate perſon, animating and actuating it. Whence it is that the believer is ſaid to live in the ſpirit, Gal. 5.25. and to walk in the ſpirit, ver. 16. and to walk after the ſpirit, Rom. 8.1. and to be led by the ſpirit, ver. 14. and to ſerve in newneſſe of ſpirit, Rom. 7.6. foreign, put for foreign; newneſſe of ſpirit, for a new ſpirit; even the Spirit of God, by which believers are acted, and according to the dictates, directions, motions whereof they now order the courſe of their lives, and converſations. Thus is the regenerate man's life a new life, having a new Principle.

2. A new Rule.2. And ſecondly, a new Rule. What is the unregenerate man's rule which he walketh by? Why, at the beſt, carnall reaſon. It may be, the precepts of men, humane Laws and Conſtitutions, which he dare not tranſgreſſe for fear of the penalty. It may be, example; Vivitur exemplo—; the cuſtom of the times, the courſe of the world: [In times p. 167paſt, ye walked according to the courſe of the world, Epheſ. 2.2. foreign, Mundane itatem mundi, (as the Syrian Interpreter, and Tremelius render it,) the worldlineſſe of the world. It may be his rule is to walk without rule: Such is the courſe of licentious perſons, who walk (as Paul ſaith of ſome of his Theſſalonians, 2 Theſ. 3.11.) foreign, irregularly, diſorderly, making their will their rule. But ſo doth not the regenerate perſon: His life is a regular life; his converſation is an orderly converſation. So David deſcribeth the righteous man, Pſal. 50.23. He is one that diſpoſeth his way, (as the Hebrew hath it,) that ordereth his converſation; walking by rule. And what rule? Why, the rule of the new creature: [As many as walk according to this rule, peace ſhall be upon them, and mercy, Gal. 6.16.] which is the rule of the word, the rule of faith and obedience: According to this rule doth the regenerate perſon walk. It is David's prayer unto God for himſelf, Pſal. 119.133. Order my ſteps in (or, according to) thy word. And in the 9^th verſe of that Pſalm, propounding the queſtion, Wherewith ſhall a young man cleanſe his way? he anſwers, By taking heed thereunto according to thy word. Here is a new rule.

3. A new End. 3. A new End.What is the unregenerate man's end? In living he liveth to himſelfe, to his own honour, profit, pleaſure, eaſe. Still in whatever he doth, he reflects upon himſelf, p. 168making ſelfe the ultimate and laſt end of all. But now the new creature hath a new end of his life; not himſelfe, but God: None of us liveth to himſelfe, (ſaith the Apoſtle, Rom. 14.7, 8.) but whether we live, we live unto the Lord, &c. Thus doth the true Chriſtian live; He liveth to the Lord. 1. Acknowledging him to be his Soveraign Lord, and himſelfe his ſervant, in duty bound to yeild obedience to him in doing, in ſuffering his will. 2. Framing and ordering his life and converſation according to his will in all things. 3. Depending upon him for protection, proviſion, wages. 4. Referring and applying his life in the whole courſe of it to his honour and glory: Whether ye eat or drink, or whatſoever ye do, do all to the glory of God, 1 Cor. 10.31. This a Chriſtian ſhould do: And this, ſo far as he is regenerate, he doth. And thus is his life a new life, having a new end.

4. Ordered after a new manner.4. Ordered after a new manner. His converſation is a new converſation, far different from what it was. Time was, when it was a vain converſation. So Saint Peter calleth the converſation of all men before the grace of God meet with them, 1 Pet. 1.18. foreign, a vain converſation: And ſo it is: 1. Proceeding from the vanity of their minds, Epheſ. 4.17. And 2^dly, In regard of the unprofitableneſſe, fruitleſneſſe of it: Men weary themſelves for very vanity, (as Habakuk ſpeaketh, Hab. 2.13.) What fruit had ye in p. 169thoſe things whereof ye are now aſhamed? (ſaith Paul to his Romans here,) ver. 21. of this Chapter. A vain, and a carnall converſation, intending chiefly the fulfilling the luſts of the fleſh: We in times paſt had our converſation in the luſts of our fleſh, Epheſ. 2.3. Perhaps it was a filthy converſation, like that of thoſe wicked Sodomites, 2 Pet. 2.7. It may be, a blind, ſuperſtitious converſation, like that of Pauls before his converſion, Gal. 1.13. zealouſly bent againſt God, againſt his truth, ſervants, purity of worſhip, power of godlineſſe: Such it was. But now behold a new life, a new converſation, viz. ſuch a converſation, as becometh the Goſpel, Phil. 1.27. a good converſation, Jam. 3.13. an honeſt converſation, 1 Pet. 2.12. a profitable converſation he that was foreign, unprofitable before, is now foreign, profitable to himſelfe, and others, (as Paul ſaith of Oneſimus,) Philem. 11, 12. And upright converſation, Pſal. 37.14. an holy converſation, 1 Pet. 1.15. an heavenly converſation, Phil. 3.20. Thus is the believer raiſed as Chriſt was, to a new life. This in the Generall.

2. In Particular: 2. In particular, Reſembling the life of Chriſt; being as his was.This new life to which the believer is raiſed, reſembles the life of Chriſt, both for kind, and continuance: For kind, it is a ſpirituall life; for continuance, an immortall life. Such was the life to which Chriſt was raiſed; therein differing from the life of others whom we read to have been raiſed again. They were raiſed up to the p. 170ſame life which they lived before, to a naturall life, to a mortall life. A naturall life, ſo as they ſtood in need of meats and drinks, and ſuch other ſupports of nature as they did before: When our Saviour had raiſed Jairus his daughter, he preſently commanded to give her meat, Luke 8.55. And as a naturall, ſo a mortall life: They all died again. But it was otherwiſe with our bleſſed Saviour; The life which he was raiſed to, was a ſpirituall, an immortall life. A ſpirituall life, not upheld by creature-ſupports and comforts, as formerly it was True, our Saviour did uſe ſome of the creatures after his Reſurrection, as the ſtory informs us of his eating the broyled fiſh, and honey-combe, which his Diſciples gave him, Luke 24.42. But this he did not out of any neceſſity of nature, but onelyonly for the confirmation of his Diſciples faith in the truth of his Reſurrection, and reality of his preſent apparition. He lived then a ſpirituall life; and that an immortall life: He was raiſed from the dead, no more to return to corruption, (as Paul hath it in his Sermon at Antioch,) Acts 13.34. Chriſt being dead, he dieth no more, (ſaith our Apoſtle, ver. 9. of this Chapter:) In that he died, he died to ſin once, ver. 10. And in both theſe doth the Chriſtian's ſpirituall Reſurrection carry a reſemblance of his Reſurrection; being a raiſing up of the ſoule to a ſpirituall, to an immortall life.

p. 1711. To a ſpirituall life. 1. A ſpirituall life.Such is the life of a regenerate perſon. He that before was only a naturall man, (as Paul cals the unregenerate perſon, 1 Cor. 2.14.) foreign, nay foreign, a carnall man, (as Paul ſaith of himſelfe, ſo far forth as he was unregenerate, Rom. 7.14.) living onelyonly a naturall, a carnall life; he is now made a ſpirituall man, (as Paul cals him, 1 Cor. 2.15.) foreign, indued with the Spirit of God, and ſo living a ſpirituall life: Not living by ſenſe, or yet by carnall reaſon, as ſometime he did; but by faith: The life which I now live in the fleſh, (ſaith the Apoſtle,) I live by the faith of the Son of God, Gal. 2.20. Paul ſtill lived a naturall life, he lived in the fleſh; but it was after a ſpirituall manner, he lived by faith. So doth every regenerate perſon in meaſure; ſo far forth as he is regenerate, he liveth a ſpirituall and heavenly life; having ſpirituall meat and drink: (as the Apoſtle cals the Manna, and water in the wilderneſſe, 1 Cor. 10.3, 4.) Seeking after ſpirituall, and heavenly things: Whileſt others mind nothing but earthly things, (as Paul ſaith of ſenſuall perſons, Phil. 3.19.) profits, and pleaſures, and honours, curvae in terras animae, &c. having their ſouls bowed downwards, groveling upon the earth, like the Serpents brood, feeding upon duſt; the regenerate perſon, ſo far forth as he is regenerate, he minds and ſeeketh the things which are above, Col. 3.2, 3. His converſation, his foreign, his p. 172chief negotiation and buſineſſe is in heaven, Phil. 3.20. The chief things which his thoughts are moſt ſeriouſly intent upon, and taken up about, are heavenly things.

How a Chriſtian uſeth the things of this world.As for the things of this world, true, he uſeth them: but how? why, even as our Saviour did the broyled fiſh and honey-combe, as as if he uſed them not. He hath learned that diſtinction of Auguſtines, or rather of Paul's, 1 Cor. 7.30, 31.) betwixt uti and frui, uſing and enjoying: He uſeth earth, and earthly things; but he enjoyeth God, and heavenly things: making the one his viaticum, his voyage-proviſion; the other his poſſeſſion, his portion: Thou art my portion, O Lord, (ſaith David,) Pſal. 119.57. As for the things of this life, his heart doth not run after them in ſuch an inordinate way, as ſometimes it did. This it is which our Saviour meaneth in Joh. 4.14. Whoſoever ſhall drink of the water that I ſhall give him, ſhall never thirſt.] So again, Joh. 6.35. He that cometh unto me ſhall never hunger, and he that believeth in me ſhal never thirſt:] that is, he ſhal find a full ſatisfaction in me, as that he ſhal not hunger and thirſt after other things as ſomtimes he did; his ſoul ſhal not run out inordinately after creature-comforts, to ſeek for happineſſe and contentment in them. Thus doth the life of this new-creature carry with it (in meaſure) a conformity to the life of Jeſus Chriſt after his Reſurrection; being, as his was, a ſpirituall life.

2. An immortall life.2. And (ſecondly,) an immortall life. Thus p. 173was Chriſt raiſed, never to die again. And ſo is the Chriſtian raiſed: So the Apoſtle himſelfe maketh out this Reſemblance, ver. 9, 10, 11, 12. of this Chapter: Chriſt being raiſed from the dead, dyeth no more; death hath no more dominion over him, &c: Likewiſe reckon ye your ſelves alſo dead unto ſin, but alive unto God, through Jeſus Chriſt our Lord. Let not ſin therefore reign in your mortall bodies, &c.] Chriſt being raiſed from the grave, he returns no more to his old lodging, to his former ſtate. He never came under the power and dominion of death again. Even ſo the Believer, being once raiſed up from the grave of ſin, he dieth no more. Expreſſe to this purpoſe is that of our Saviour, John. 11.25, 26. He that believeth on me, though he were dead, yet ſhall he live; And whoſoever liveth, and believeth on me, ſhall never die.] This are we to underſtand, not only of the ſecond Reſurrection, (as Arminians would have it, who that they might decline the evidence of this Text, make uſe of that ſubterfuge,) but alſo, and moſt properly of the firſt Reſurrection, the raiſing up of the ſoul to a ſpirituall life: Of ſuch a life ſpeaketh our Saviour in Joh. 5.25. The hour cometh, and now is, when the dead ſhall hear the voice of the Son of God, and they which hear it, ſhall live.] Underſtand it not only of a corporall Reſurrection, (as Grotius would have it, in which ſenſe yet it is true which is there ſaid, but of a) ſpiritual Reſurrection. [The Dead] ſuch as are ſpiritually dead; dead in ſin: [They ſhall hear the p. 174voice of the Son of God.] They ſhall hear Chriſt ſpeaking to them in the Miniſtery of his word. [And they which hear this word,] hear it with faith, [They ſhall live,] live a ſpirituall life, the life of grace here, and glory hereafter. And in a like ſenſe, are we to underſtand this paſſage in this 11^th Chapter: wherein our Saviour (as Diodate obſerveth upon it,) according to his uſuall cuſtome, taketh occaſion from the corporall Reſurrection before ſpoken of, to inſtruct Martha in the doctrine of the ſpirituall Reſurrection. And ſpeaking of this Reſurrection, he ſaith, He that believeth on me, though he were dead:] dead in treſpaſſes and ſins, [yet ſhall he live,] live a ſpirituall life. [And whoſoever (ſo) liveth, and believeth on me, ſhall never die;] never die a ſpirituall death again, never come under the power and dominion of ſin again, never totally fall from the grace which he hath received. That incorruptible ſeed by which he is regenerated, ſhal abide in him; that Spirit of grace which he hath received, ſhall maintain this ſpirituall life in him. True indeed, the body is ſtill ſubject unto death, but not ſo the ſoul. If Chriſt be in you, (ſaith the Apoſtle) the body is dead becauſe of ſin, but the ſpirit is life becauſe of righteouſneſſe, Rom. 8.10. that is, (as Diodate and Beza, and others expound it,) the body is yet ſubject to corporall death through the remainders of ſin that are in all regenerate perſons; but [The ſpirit is life;] even that little ſpark of p. 175the Spirit o grace, that is ſtill life unto the ſoul here, and ſhall be both to ſoul and body hereafter, through the moſt perfect righteouſneſſe of Chriſt imputed unto them. Their bodies they are daily decaying, daily dying, as Paul ſaith of himſelfe, 1 Cor. 15.31.) but not ſo their ſouls: Though our outward man periſh, yet our inward man is renewed day by day, 2 Cor. 4.16. And as for the ſecond death, that ſhall have no power over them: Bleſſed and holy is he that hath his part in the firſt Reſurrection; on ſuch the ſecond death ſhal have no power, Rev. 20.6. The ſecond death is eternall death, ſo expounded chap. 2. ver. 8. And from this death are they freed who have their part in this firſt Reſurrection.The Believer an immortall creature.

O the bleſſed condition of a Believer! The very day that he is raiſed up from the death of ſin to the life of grace, he is made an immortall creature: That grace of God which bringeth this life, bringeth immortality with it, (as the Apoſtle puts them together,) 2 Tim. 2.10. The believer dieth no more: As for the death of nature, it is not worth the name of death to him; being only an entrance and paſſage into life, and the poiſon and bitterneſſe of it being taken away. As for thoſe true and terrible deaths, ſpirituall death, the death of the ſoule; eternall death, the death both of ſoul and body, theſe the believer is no more ſubject to. Or though ſubject to them, (as in himſelf he is,) yet he ſhall be ſo kept by the power of God through faith p. 174duplicate page p. 175duplicate page p. 176unto ſalvation, as he ſhall never actually come under the power of them. He that will make a believer being once riſen with Chriſt, (raiſed from the grave of ſin,) ſubject to die again, ſubject to fall away from the grace of God totally and finally, and ſo to be brought under the power of the ſecond death, may as well make Chriſt ſubject to death after his Reſurrection. Chriſt being riſen from the dead, he dieth no more. All the men and divels in the world could not drag him to the grave again, being once riſen from it. The ſoul that is once riſen with Chriſt, quickned by his Spirit, it is not all the power of hell that can bring it to the grave of ſin again, that can bring it under the power of a ſpirituall and eternall death. Herein the Chriſtian's firſt Reſurrection, his ſoul-Reſurrection anſwers the bodily Reſurrection of Jeſus Chriſt. He is raiſed as Chriſt was; in the generall to a new life; in the particular, to a ſpirituall, to an immortall life.

Generall 2. The believer raiſed to the glory of God his Father.And thus alſo is he raiſed as Chriſt was, To the Glory of God the Fahter.] There is the ſecond Generall. Thus was Chriſt raiſed, To the Glory of his Father, and that both actively, and paſſively: Actively, to the glorifying of him.Thus was Chriſt raiſed. 1. Actively to glorifie him. Paſſively, to be glorified with him.

1. To glorifie him: [Father, glorifie thy Son, that thy Son alſo may glorifie thee:] So our Saviour begins his prayer, John 17.1. This Jeſus Chriſt now doth; being riſen p. 177from the dead, and living and reigning with his Father, he maketh it his work to glorifie him. In that he liveth, (ſaith the Apoſtle, ver. 10. of this Chapter,) he liveth unto God; that is, with God, to the Glory of God.

2. To be glorified with him: [And now, 2. Paſſively, to be glorified with God.O Father, glorifie thy Son with the ſelfe ſame glory which I had with thee before the world was: (So he goeth on John 17.15.) This Glory, the Godhead of Chriſt, the ſecond Perſon, reaſſumed after his Reſurrection; and the Manhood was aſſumed to the participation of the ſame glory, in ſuch a degree and meaſure as it was capable of. Thus was Chriſt raiſed from the dead to the Glory of the Father.

And in this,Thus is the believer raiſed. the Chriſtian's Reſurrection carrieth with it a like reſemblance of his Reſurrection. He is thus raiſed from the death of ſin to the glory of God his Father. Actively, to the glorifying of him: Paſſively, to be glorified with him.

1. To the glorifying of him. 1. Actively to the glorifying of God.This is the end wherefore God beſtoweth this his grace upon his Elect people, viz. that they ſhould be to the praiſe of his glory, Epheſ. 1.12. which they are, when his grace ſhineth forth in them. Now they are to the glory of God, glorifying of him themſelves: Therefore glorifie God in your bodies, and in your ſpirit, for they are Gods, 1 Cor. 6.20. And others glorifie God on their behalfe: Let your light ſo ſhine before men, that others ſeeing your good works, may p. 178glorifie your Father which is in heaven, Mat. 5.16. Thus is the believer raiſed to the glory of God, in as much as thoſe fruits of Righteouſneſſe and Holineſſe, which are conſpicuous in his renewed converſation, they are by Jeſus Chriſt to the praiſe and glory of God, Phil. 1.11.

2. Paſſively, to be glorified with him.2. He is raiſed to be glorified with God his Father. God hath called us to glory and vertue, (ſaith Saint Peter,) 2 Pet. 1.3. to vertue on earth, to glory in heaven. Thence is it (as I told you) that Sanctification is comprehended under the name of Glorification, Rom. 8.30. The one is a pledge of the other; Grace ends in Glory. The glory which thou gaveſt me, (ſaith our Saviour) I have given them, John 17.22. ſpeaking, not of that power of working miracles, (called the glory of God, John 11.40.) which he gave unto his Apoſtles after his Aſcenſion, (as Grotius apprehends it,) but of that eternall glory which himſelfe was now to enter upon. This he had purchaſed for them, and all believers; this he had promiſed to them, and this in due ſeaſon he will confer upon them: Father, I will that they alſo whom thou haſt given me, be with me where I am, that they may behold my glory, ver. 24. This ſhall all believers do: They ſhall continually be with the Lord, beholding his glory. And beholding it, they ſhall be tranſformed into it. We all with open face as in a glaſſe, beholding the glory of the Lord, are changed into the ſame image, from glory to glory, p. 1792 Cor. 3. laſt. from grace to grace, and from grace to glory. To this believers are called, to the obtaining of the glory of the Lord Jeſus Chriſt, 2 Theſ. 2.15. And this they ſhal have poſſeſſion of,Chriſt waited for his Glory after his Reſurrection, and ſo doth the Believer.

Though not preſently: I might add that as another Reſemblance, which I ſhall onelyonly touch upon. Chriſt being raiſed from the dead, he was raiſed to the glory of God his Father, yet was he not preſently poſſeſſed of that Glory: He waited for a time, during his forty dayes betwixt his Reſurrection and Aſcenſion. In the mean time, he was not perfect, as he ſhould be. So much he willeth Mary to take notice of, John 20.17. where he ſaith to her, Touch me not, for I am not yet aſcended unto my Father;] intimating to her, that he would not have her to fix her thoughts ſo much upon his preſent condition, in as much as that was not the higheſt pitch of his Exaltation, which was to follow upon his Aſcenſion. Thus fareth it with the Chriſtian: though he be raiſed up to the glory of God his Father, made an Heir of glory, as all true believers are, If children, then heirs, heirs of God, and joynt heirs with Jeſus Chriſt, Rom. 8.17. Through the grace of God already vouchſafed to them, they are made in meaſure meet to be partakers of the inheritance of the Saints in light, (as the Apoſtle hath it, Col. 1.12.) yet is he an heir under age, having a Jus ad rem, but not in re, a Right to heavenly glory through Chriſt, but not the p. 180actuall poſſeſſion of it. For this he muſt wait: We which have the firſt fruits of the ſpirit, (ſaith the Apoſtle, Rom. 8.23.) even we our ſelves groan within our ſelves, waiting for the Adoption, even the Redemption of our bodies.] Believers they have received the firſt fruits of the ſpirit, thoſe graces of the ſpirit which are to them a pledge and aſſurance of the full crop of perfect glorification in due ſeaſon: But this they muſt wait for untill the time appointed of the Father. They are raiſed up to the glory of God the Father, but not preſently glorified. I ſhall proceed no further. Thus you ſee this Parallel made out; and withall the firſt branch of the former Propoſition made good, viz. that the Chriſtian's firſt, his ſpirituall Reſurrection, carries with it a reſemblance of Chriſt's Reſurrection.

2. The believers corporall Reſurrection reſembling Chriſts.And ſo ſhall his corporal reſurrection. There is the 2^d branch: upon which I ſhall not inſiſt long, looking upon the former as principally eyed by the Apoſtle in this place. As the believer is comformable to the reſurrection of Chriſt in this firſt reſurrection, the reſurrection of his ſoul, ſo he ſhall be in the ſecond Reſurrection, the reſurrection of his body. This ſhall carry a reſemblance of Chriſt's Reſurrection. As Chriſt was raiſed, ſo ſhall the believer be raiſed. The Paralel or Compariſon betwixt theſe two, I might ſhew you in divers particulars: I ſhall mention ſome few of the principall, reducing them to two heads. The Chriſtian's Reſurrection ſhall reſemble the Reſurrection p. 181of Chriſt, both in the verity, and quality of it.Two generall Reſemblances. 1. In the Verity of it.

1. In the Verity of it, It ſhall be a true Reſurrection: Such was the Reſurrection of Jeſus Chriſt, a true Reſurrection. The ſame body that was buried, was raiſed again:Chriſt's Reſurrection a true Reſurrection. Deſtroy this Temple, (ſaith our Saviour to the Jewes,) and in three dayes I will raiſe it up again, Joh. 2.19. This he ſpake of the Temple of his Body, (ſaith the Evangeliſt, ver. 21. This Temple the Jews deſtroyed; & this Temple he raiſed up again. Not another Temple, another Body in the room of it, but the ſame body. That it was ſo, he ſufficiently manifeſted it to his Diſciples after his Reſurrection; converſing with them to that end, that they and others might be aſſured of the truth of his Reſurrection. To this end he not only ſpake to them, but eat with them; withall ſhewing them his martyred, crucified body: Behold my hands, and my feet, that it is I my ſelfe: handle me, and ſee, &c: (ſo he ſpeaks to his Diſciples,) Luke 24.39, 40. And afterwards, when Thomas, not being at that time preſent with the reſt, was not ſatisfied concerning it, he ſo far condeſcended to his weakneſſe, as to permit him to put his fingers into the prints of the nails, and thruſt his hand into his ſide, John 20.27.Ipſe & auditus, & viſus, & ne phantaſma crederetur, etiam contrectatus. Tertul. adverſ. Praxeam. Thus did Chriſt manifeſt the reality of his Reſurrection, by audible, viſible, ſenſible demonſtrations: He was both heard, and ſeen, and handled, that none might ever queſtion the truth of it. Such was his Reſurrection.Such I ſhall the Believer's be.

And ſuch ſhall the Believers Reſurrection p. 182be, a true Reſurrection. The ſame body which dieth, ſhall riſe again; not another created, and ſubſtituted in the room of it, (as the Manichees, and ſome other Hereticks of old fondly dreamed,) but the ſame individuall body. This was an Article of Job's faith, I know (ſaith he) that my Redeemer liveth, and ſhall at the laſt day ſtand on the earth: And though after my skin worms deſtroy this body, yet in my fleſh ſhall I ſee God, whom I ſhall ſee for my ſelfe, and mine eyes ſhall behold, and not another, Job 19.25, 26, 27. Job was confident that that very body which he ſhould lay down in the grave, ſhould be raiſed up at the laſt day. And hereof Paul was as confident as he, 1 Cor. 15.53. This corruptible muſt put on incorruption, and this mortall muſt put on immortality:] foreign: This corruptible, this mortall. So the Apoſtle ſpake, (ſaith Tertullian, Tertul. adverſus Marcion.) tenens utique carnem ſuam; touching or pointing at his own fleſh: This very fleſh and blood, this Numericall, Identicall Body ſhall riſe again:Tertul. libro de Reſurrectione. Reſurget caro, & quidem omnis, & quidem ipſa, & quidem integra, (ſo the ſame Authour.) There ſhall be a Reſurrection of the fleſh, of all fleſh, of the ſame fleſh, and of the whole fleſh.

The ſame body ſhall be raiſed again.That it ſhall be ſo, and muſt be ſo, Paul's reaſon is convincing, 2 Cor. 5.10. We muſt all appear before the Judgement Seat of Chriſt, that every one may receive the things done in the body, whether good, or evill.] This is the end of the Reſurrection, that there may be a compenſation, p. 183a retribution; a gracious remuneration, a juſt retaliation, according to what men have done in the body. Now ſhould there another body be ſubſtituted in the room of that body, which was the ſouls companion here upon earth, this new body having done neither good nor evill, what equity or congruity, that it ſhould receive either reward, or puniſhment? The ſame body that ſinned, muſt ſuffer. The ſame body that ſuffered for Chriſt, ſhall be glorified wiih Chriſt. And therefore the ſame body ſhall riſe again: As Chriſt was raiſed, ſo ſhall all Believers be, for the verity of their Reſurrection. But this is common with them to all others.

2. In the ſecond place,2^d Generall Reſemblance. In the Quality of it: being Their Reſurrection ſhall reſemble his in the Quality of it. His Reſurrection was a Reſurrection unto life, and that life a ſpirituall life, and a glorious life, and an eternall life. And ſuch ſhall the Reſurrection of all true Believers be.

1. A Reſurrection to life. 1. A Reſurrection to life.Therein differing from the Reſurrection of others. So our Saviour ſets it forth, John 5.29. The hour is coming in the which all that are in the graves, ſhall hear his voice, and ſhall come forth; they that have done good, unto the Reſurrection of life; and they that have done evill, unto the Reſurrection of damnation.] Thus ſhall believers have a peculiar Reſurrection: Whence it is that they are called the Children of the Reſurrection; Luke 20.36. becauſe they ſhall p. 184obtain a better Reſurrection, (as the Authour to the Hebrews calls it, Heb. 11.35.) better then others. Their Reſurrection ſhall not be a bare foreign, but an foreign, not onelyonly a Reſurrection, but a Reſurrection to life. foreign, (as our Saviour there calleth it,) the Reſurrection of life. Such ſhal be the Reſurrection of the juſt, (as our Saviour cals it, Luke 14.14.) Such as are Evangelically juſt, through the righteouſneſſe of Chriſt imputed to them, themſelves alſo endeavouring after righteouſneſſe. [They ſhall come forth to the Reſurrection of Life:] whereas others, [They that have done evill,] the workers of iniquity (as our Savior deſcribeth them, Mat. 7.28. Luke 13.27. therein ſpeaking in the language of the Pſalmiſt, Pſal. 5.5. & 125.5.) Such as make a practice of ſin, they ſhall come forth to the Reſurrection of Judgement, (ſo the Originall hath it, foreign,) that is, of condemnation, puniſhment. So it is explained Mat. 25. laſt. Theſe ſhall go into everlaſting puniſhment, but the righteous into life eternall.] In this ſhal the reſurrection of believers reſemble the reſurrection of Chriſt, It ſhall be a reſurrection unto life.2. And that life a ſpirituall life.

2. And that life (in the 2^d place) ſhal be a ſpiritual Life. Such was the life of Jeſus Chriſt, (as I have ſhewn you) after his Reſurrection. And ſuch ſhal the lives of God's Saints then be. They ſhal then live a ſpiritual life, their bodies being then made ſpiritual bodies: That is the Apoſtles Epethite, 1 Cor. 15.44. So ſhal it be in the Reſurrection of the dead, (dead Saints.) It p. 185is ſown a natural, it is raiſed a ſpiritual body.] The body, whileſt it liveth here, is a natural body, foreign, an animal body, maintained by natural means, as meats and drinks, & breathing and ſleeping, as other Animals are; ſubject to all the infirmities of impaired nature, ſickneſſes, age, death. Such it is. But in the Reſurrection it ſhall be elevated to an higher ſtate of perfection, made a ſpiritual body, foreign. Not in reſpect of ſubſtance, as if the body ſhould be turned into a ſpirit, or into an Aery, Ethereal Subſtance,, (as ſome have fondly imagined,) but in reſpect of the Qualities and Perfections, which it ſhall then be endued with. It ſhall then ſubſiſt without the help of naturall ſupports: neither ſhall it thenceforth be ſubject to any ſuch naturall infirmities. That which was ſown in weakneſſe, ſhal be raiſed in power, 1 Cor. 15.43. The body ſhall be maintained in that ſtate to which it is raiſed by the continued efflux of a ſupernaturall power, ſo as the perſon ſhall thenceforth live after a ſort an Angelical Life, according to that of our Saviour, Mat. 22.30. In the Reſurrection, they neither marry, nor are given in marriage, but are as the Angels of God in heaven.] Not ſtanding in need of any natural, much leſſe carnal comforts, or contentments, ſuch as the fleſh was here delighted in. In which reſpect alſo the body may be ſaid then to be a ſpiritual body, in as much as it ſhall then be freed from all carnal deſires, being wholly p. 186ſubject to, and ruled by the Spirit. Thus ſhall Believers be raiſed to a ſpirituall life.3. A glorious life.

3. And that (in the third place) a glorious life. Such was the life of Jeſus Chriſt, to which he was raiſed. A Praeludium whereof he ſhewed unto ſome of his Diſciples in that his Transfiguration upon the Mount, Mat. 17.2. He was transfigured before them, (ſaith the Text,) and his face did ſhine as the ſun, and his raiment white was as the light.] A dark Repreſentation of that tranſcendent light of glory, whereinto he was to enter, and whereof he was to be ſwallowed up after his Reſurrection. Ought not Chriſt to ſuffer theſe things, and ſo to enter into his glory? (ſaith he to his Diſciples.) Luke 24.26. This he did upon his Aſcenſion into heaven. From thenceforth he enjoyed a glorious life, even his body being made a glorious body, (as the Apoſtle calls it,) Phil. 3.20. foreign, a body of glory: Such was his Reſurrection.

And herein ſhall the Believer's Reſurrection anſwer his. It ſhall be a Reſurrection unto Glory [It is ſown in diſhonour, it is raiſed in glory, (ſaith the Apoſtle of the body of a believer,) 1 Cor. 15.43. To which that of the ſame Apoſtle anſwers, Phil. 3. laſt. He ſhall change our vile bodie, that it may be like unto his glorious body.] The bodies of God's Saints whileſt they live, are vile bodies, foreign, Bodies of abasement, vileneſſe, (as the Originall there hath it,) ſubject to manifold p. 187infirmities, diſeaſes; ſome of which are ſo loathſome, as may well denominate them vile bodies: much more when they are dead. The ſoul being departed, (which was as ſalt to them whileſt it dwelt in them,) now they become putrifying, ſtinking carcaſſes, fit for nothing but to be removed out of ſight. Thus are they ſown in diſhonour, buried out of ſight, that they may not be noiſome and offenſive to the living. But they ſhall be raiſed in glory, glorious bodies; made in their meaſure conformable to the glorious body of Jeſus Chriſt, partaking with him in the ſame glory, the ſame for kind, though not for degree. A repreſentation hereof we ſee in Moſes, who having been with God for a time in the Mount, he came down with his face ſhining, Exod. 34.30. Behold the skin of his face ſhone.] By the reflex of the divine Glory which he there beheld, his face became glorious, (as the Greek there tranſlates it, and the Apoſtle alledgeth it, 2 Cor. 3.7.) Even ſo ſhall the bodies of God's Saints, when they ſhall come to ſtand in the preſence of their glorified Saviour, beholding his glory, (which they ſhall do, Father, I will that they alſo whom thou haſt given me, be with me, where I am, that they may behold my glory which thou haſt given me, John 17.24.) they ſhall be transformed into it. [We know that when he ſhall appear, we ſhall be like him, (ſaith Saint John,) for we ſhall ſee him as he is, 1 John 3.2. Like him in glory: When Chriſt who is our life ſhal appear, then ſhal we alſo appear with him in glory, Col. 3.4.

p. 1884. An Eternal life.4. Laſtly, This life being a glorious life, it ſhall alſo be an eternall life. Such was the life of Jeſus Chriſt, (as I ſhewed you:) Chriſt being riſen from the dead, dieth no more. And ſuch ſhall the Reſurrection of all that are Chriſts be: This corruptible muſt put on incorruption, and this mortal muſt put on immortality, 1 Cor. 15.53. As the death of the wicked, to which they ſhall be raiſed, ſhall be eternall; Their worm dieth not, and their fire goeth not out, Mar. 9.44. So ſhall the life of the righteous: Theſe ſhall go into everlaſting puniſhment, but the righteous into life eternall, Mat. 25. laſt. In this reſpect alſo they are ſaid to be foreign, like unto, or equall to the Angels, Luke 20.35, 36. They which ſhal be accounted worthy to obtain this world, and the Reſurrection from the dead, (viz. this Reſurrection of life) They neither marry, nor are given in marriage, (there is no need of generation in heaven, where there is no corruption,) neither can they die any more, for they are equal unto the Angels, and are the children of God, being the children of the Reſurrection.] viz. of this bleſſed Reſurrection, the Reſurrection of the juſt, which carrieth with it a reſemblance of the Reſurrection of Jeſus Chriſt. And thus I have diſpatched the Doctrinal Part of this firſt Propoſition here held forth unto us: viz. That Believers are, and ſhall be made conformable to Chriſt in his Reſurrection. They are ſo here in their firſt, they ſhall be hereafter in the ſecond Reſurrection.

p. 189And this Conformity of theirs floweth from Chriſt and his reſurrection. Propoſ. 2. This Conformity floweth from Chriſt, and his Reſurrection.] There is the ſecon Propoſition, which I ſhall diſpatch with all poſſible brevity, and ſo come to the Application of both together. [The Beleevers conformity to Chriſt in his reſurrection, floweth from Chriſt and his reſurrection.] So much is inſinuated in the phraſe in the Text (as I ſhewed you.) To be Ingrafted with Chriſt in the likeneſſe of his reſurrection, is to be made partaker of ſuch a reſurrection as reſembles his, and that by a vertue flowing from him, and his reſurrection. Thus doth the Graft revive with the Stock in the Spring time, and that by a vertue which it receiveth from the Stock. And thus is the Chriſtian raiſed by a vertue flowing from Chriſt, into whom hee is ingraffed: Chriſt himſelf being the principal Efficient cauſe of this reſurrection. That he is ſo, wee ſhall need no other teſtimony then that of his own, John 11.25.Chriſt the principal Efficient of this reſurrection in the believer. I am the Reſurrection and the Life:] that is, the author and worker of the reſurrection: ſo he is both of the firſt and ſecond reſurrection: The Author both of ſpirituall and eternall life to the Beleever. In him was life (ſaith S^t John, ſpeaking of Chriſt) Joh. 1.4. It was ſo, and is ſo, and that originally, as water in the fountain. Thus was natural life in the Father; thus is ſpiritual and eternal life in the Son. As the Father hath life in himſelf, ſo he hath given to the Son to have life in himſelf, John 5.26. God the Father being himſelf the originall p. 190and beginning of natural ſubſiſtencie and life in all the creatures, be hath given to his Son Chriſt as Mediator, that he ſhould be the Author of ſpirituall and eternal life to all that are given to him, to all his Elect, quickning whom he pleaſeth. As the Father raiſeth up the dead, and quickneth them, even ſo the Son quickneth whom hee will: ſo you have it ver. 21. of that 5^th chap. And hence is it that he is called a quickning ſpirit, 1 Cor. 15.45. The firſt man Adam was made a living ſoul, the laſt Adam was made a quickning ſpirit, foreign. Jeſus Chriſt being the Head and Stock of all his Elect, is appointed by God to be the author, and procurer, and conveyer of ſpirituall and eternall life to all his off-ſpring, by the communication of his ſpirit to them; which both reſtoreth life unto the dead, and preſerveth it in them perpetually: Neither of which the firſt Adam could do. He indeed lived a naturall life himſelf, and did, in a naturall way, by way of propagation, convey a naturall life to his Poſterity; but he could not preſerve that life, much leſſe reſtore it to himſelf or them. He was onelyonly a living ſoul: But Chriſt is a quickning ſpirit, quickning dead ſouls, and quickning dead bodies; the Author both of the firſt and ſecond reſurrection.

Chriſt the author of the firſt Reſurrection.1. Of the firſt reſurrection, the reſurrection of the Soul: This beleevers obtain from, by, and through Jeſus Chriſt. So much our Apoſtle willeth them to take notice of, p. 191and acknowledg, ver. 11 of this Rom. 6. Likewiſe reckon ye your ſelves to be dead indeed unto ſin, but alive unto God through Jeſus Christ our Lord.] That beleevers are alive unto God, that they live a ſpirituall life, this they owe unto Jeſus Chriſt; and are to attribute to him, as being the root of their life. So much the phraſe in the Originall there imports, which is not foreign, but foreign, In Jeſus Chriſt: Even as the Graft liveth in the Stock, ſo is the beleever alive unto God in Jeſus Chriſt, receiving from him that vertue whereby this life is begun, maintained, perfected in him. This it is to be quickned with Chriſt, Col. 2.13. and to be riſen with Chriſt, Col. 3.1. viz. not onelyonly to be quickned and raiſed as Chriſt was, but to be quickned and raiſed by a power and vertue flowing from him, and his reſurrection. This is that vertue which Paul ſo earneſtly deſired to be made partaker of, Phil. 3.10. That I may know him, and the vertue of his reſurrection, foreign: that is, that power and vertue whereby Chriſt himſelf was raiſed from the dead; or, a power and vertue flowing from his reſurrection, working the like effect in himſelf, in raiſing him to the life of grace here, and glory hereafter. This ſpiritual life is the fruit of Chriſts reſurrection; ſo may we underſtand that place of the Apoſtle Saint Peter, 1 Pet. 1.4. where he ſaith of beleevers, that They are begotten again to a lively hope, by the reſurrection of Jeſus Chriſt.] So they p. 192are, not onelyonly in reſpect of aſſurance of their Reſurrection unto eternal life, whereof the Reſurrection of Chriſt is the pledge; but alſo in regard of their New-birth it ſelf, which is a fruit of Chriſt's Reſurrection, wrought in them by a vertue flowing from Chriſt, being riſen from the dead.