The Good Old Way, Book · Principle 4 · Member 5
MEMBER V. And Sanctified.
HEre we have the latter benefit which the true Believer receives by Chriſt, to wit, Sanctification. And for the handling of it, we commend unto you this point of Doctrine,
Doctr. Such perſons as truly apprehend and apply Chriſt and his merits unto themſelves, are not only Juſtified, but Sanctified. Or thus, Juſtification and Sanctification are inſeparable. The truth of this we may obſerve in the coupling together of the two laſt Petitions in the Lords Prayer, Matth. 6.12, 13. Forgive us our debts (or treſpaſſes) as we forgive them that treſpaſs againſt us. And lead us not into temptation, but deliver us from evil. The former Petition being for Juſtification; the later for Sanctification. And the Apoſtle Paul in the five firſt Chapters of the Epiſtle to the Romans, having handled the Doctrine of Juſtification, preſently in the beginning of the ſixth Chapter he falls upon the Doctrine of Sanctification. And do but ſee 1 Cor. 6 11. But ye are waſhed, but ye are ſanctified, but ye are juſtified. And Rom. 8.1 There is no condemnation to them which are in Chriſt Jeſus: that is to ſay, every true Believer is juſtified, and ſo likewiſe ſanctified, if we heed that which followes; who walk not after the fleſh, but after the Spirit. And Tit. 2.14. Who gave himſelf for us that he might redeem us from all iniquity; to wit, juſtify us: and not that he might ſanctify us too? Yes; ſee further, and purifie unto himſelf a peculiar people zealous of good works. Now we come to the Reaſons or Grounds of the Point.
Reaſ. 1 From the purity which is in God: he will have his Elect like unto himſelfe, to reſemble himſelf in Holineſſe, to be holy as he is holy: his pity moveth him to juſtifie them, his purity to ſanctifie them.
Reaſ. 2 The bloud of Chriſt: which is not only meritorious and effectual to Juſtification, but likewiſe meritorious and effectual to Sanctification; as Hebr. 9.14 How much more ſhall the bloud of Chriſt, who through the eternal Spirit offered himſelf without ſpot to God, purge your conſcience from dead works to ſerve the living God?
Reaſ. 3. Such perſons as are juſtified, have faith; now faith is a part of Sanctification: Nay further, where this grace of faith is, there likewiſe are all other Sanctifying Graces.
But for the better conceiving of the Point in hand, we propound the Queſtions following 1 What Sanctification is? 2 Whence it is? 3 The degrees of Sanctification? 4 The parts of it?
Queſt. 1. What Sanctification is?
Anſw. It is a change wrought in a man or woman, whereby corruption is mortifyed, and the ſpecial Image of God reſtored.
A little to open this Deſcription. I ſay [It is a change wrought in a man or woman.] To diſtinguiſh it from meer civility or common grace; common grace only repreſſing and reſtraining corruption, and reforming ſome outward actions. We go on, [Whereby corruption is mortified:] that is to ſay, the evil quality or diſpoſition adhering to the ſeveral faculties of the ſoul and members of the body is weakened, decayed, purged, and in the end aboliſhed. We go on [And the ſpecial image of God reſtored:] We call grace the ſpecial image of God, becauſe the ſoul it ſelf (in a general ſenſe) is the image of God: and the ſpecial image of God is reſtored; that is to ſay, a rectifyed and a holy quality and diſpoſition infuſed, and put upon every faculty of ſoul, and member of body; that holy quality renewed which in Adams fall was loſt. Thus we ſee what Sanctification is.
Queſt. 2 Whence is it?
Anſw. 1 Negatively, not from earthly parents; no, although holy. John 1.12, 13. As many as received him, to them gave he power to become the Sons of God, even to them that beleeve on his name; which were born not of blood, nor of the will of the fleſh, nor of the will of man, but of God. It is true indeed, children deſcending of godly parents are holy in the Churches eſteem, and account; 1 Cor. 7.14. and that the parents holineſs may be an occaſion and means of the childrens holineſs, 2 Tim. 1.5, & 3.15.
2 We anſwer Affirmatively, from Chriſt: Joh 1.16 Of his fulneſs (ſpeaking of Chriſt) have all we received, and grace for grace. And Epheſ. 2.10 We are his workmanſhip, created in Chriſt Jeſus; that is to ſay, regenerated in Chriſt Jeſus. And from Chriſt two wayes. 1 As the Author of it: Revel. 3 14 Theſe things, ſaith the Amen, the faithful and true witneſs, the beginning of the Creation of God: Now he that is ſpoken of in this place is Chriſt: and by Creation here we underſtand Sanctification, of which Chriſt is ſaid to be the beginner. 2 As the Matter and root out of which it ſprings; as 1 Cor. 1.30 Ye are of him in Chriſt Jeſus, who of God is made unto us Wiſdom, Righteouſneſs, Sanctification: And hence it is that the Sanctifyed are ſaid, (Epheſ. 5.30) to be bone of his bone, and fleſh of his fleſh. Not that we do exclude the Father and the Holy Ghoſt in this work; the Son ſanctifyeth by meriting Sanctification; the Holy Ghoſt by working it; the Father by ſending his Son to merit, and giving his Spirit to work it. Now we come to the third Queſtion.
Queſt. 3 What are the degrees of Sanctification?
Anſw. Although Juſtification hath no degrees, why yet Sanctification hath: And hence it is that the Apoſtle John, 1 John 2.12 &c. tells us of little children, young men, and fathers, intimating thereby the ſeveral degrees of grace that they have who are ſanctifyed. Hence mention is alſo made of babes in Chriſt, as in Heb. 5.13 and new born babes in 1 Pet. 2.2. Some having a greater meaſure, and ſome a leſs: and one and the ſame party growing from a leſſer meaſure to a greater; and they that attain to the moſt grace in this life, are but babes in grace in compariſon of the great meaſure of grace they ſhall have in the life to come. As 1 John 5.21. Little children, keep your ſelves from Idols; the exhortation being general to all the Regenerate upon earth: Them that before he calls young men, and fathers, here he calls little children; to wit, comparatively, comparing the meaſure of grace they have in this world, with that meaſure they ſhall have in the world to come: And ſo we underſtand the Apoſtle Paul, to compare his little meaſure of grace in this world, with the great meaſure he ſhould have in the world to come, 1 Cor. 13.11. When I was a child, I ſpake as a child, I underſtood as a child, I thought as a child; but when I became a man, I put away childiſh things: And that this is the ſenſe I have given, is plaine from the Context.
Queſt. 4. What are the parts of Sanctification?
Anſ. Sanctification hath two parts; 1 Mortification: 2. Vivification. Mortification is that part of Sanctification, whereby the power, tyranny, and ſtrength of Original ſin is weakned and decayed, and by little and little aboliſhed; the ground of this, being the vertue of Chriſts death applyed; the ſame power weakning ſin in us which ſuſtained him upon the Croſs, as Rom. 6.6. Knowing this, that our old man is crucified with him, that the body of ſin might be deſtroyed, that henceforth we ſhould not ſerve ſin. Vivification, the ſecond part of Sanctification is, that whereby the ſpecial image of God, or inherent righteouſneſſe is reſtored; and the foundation of this, is the vertue of Chriſts Reſurrection; the ſame power raiſing us up to newneſs of life, which raiſed him from the dead: as Pilip. 3.10. That I may know him, (to wit, Chriſt) and the power of his Reſurrection: Yet this we muſt remember, that both the parts of Sanctification are imperfect in this life, the godly (whilſt they are in this world) conſiſting partly of fleſh, and partly of Spirit: And hence it is that their life is a continual conflict, The fleſh luſting againſt the Spirit, and the Spirit againſt the fleſh, Calat. 5.17. They aime at perfection, but have daily need to renew their Repentance. Wee now come to the Uſes.
Ʋſe 1. To confute the opinion of divers men and women, who will ſay they are juſtifyed, and believe in Chriſt, and yet they do not at all demonſtrate the ſame by their Sanctification: examine their lives, and it is not the way of holineſs they proſecute, but the way of ſin and diſobedience: In their way and courſe they do not turn to God, but from him, as the Lord complains of the obſtinate Jewes, Jerem. 32.33. They have turned unto me the back and not the face: though I taught them, riſing up early and teaching them, yet they have not hearkned to receive inſtruction. It is ſwearing, prophaning of the Sabbath, uncleanneſs, Drunkenneſs, oppreſſion, defrauding, they delight in, and not the wayes of Gods Teſtimonies. Nay, divers are ſo far from holineſs, as that they cannot away with thoſe that make a ſhew that way: of all people, they cannot brook the forward in Religion, but oppoſe and perſecute them all the wayes they can: Yea, how earneſt againſt the Holy and Zealous, even divers that are of civil converſation? to give us light that there is a great difference betwixt common grace and ſanctifying. Well, let the prophane perſon, and alſo the meer Civiliſt know, that he ſhall dye in his ſin that dyeth not unto his ſin; and that ſo many as are unſanctified are unjuſtifyed. According to that ſaying of our Saviour unto Peter, John 13.8. If I waſh thee not, thou haſt no part with me.
Ʋſe 2. For the great comfort and conſo lation of all ſuch as truly deſire to fear God, this being a truth, that Juſtification and Sanctification are inſeparable. The caſe being ſo with the Godly in this world, as that their Sanctification is imperfect; the fleſh ever luſting againſt the Spirit, and ſin ever preſent with them when they would do good: Had they no other ground to faſten their Anchor of Hope upon but their Sanctification, it could not hold them faſt enough againſt the tempeſts of Satans temptations, but ſeeing that Sanctification (although imperfect) is an evidence of another Righteouſneſſe which is perfect, to wit, Juſtification; this may bear them up and ſupport them. The Apoſtle Paul finding his Sanctification to be imperfect, the fleſh to rebel againſt the ſpirit, hee cryes out, Rom. 7.24. Oh wretched man that I am, who ſhall deliver me from the body of this death? But conſidering of his Juſtification, he comforts himſelf, and ver. 25. breaks forth into the praiſes of God, I thank God, through Jeſus Chriſt our Lord: Now then, to make ſure we are Sanctifyed perſons, and therefore Juſtifyed perſons, that we be not deceived in ſo weighty a matter, it ſhall not be amiſs to lay down ſome Marks and Signs of Sanctification. But becauſe Civility and Formality do not a little reſemble Sanctity, it may not be unfit in the firſt place to diſtinguiſh them by ſome notes of Difference: and then afterwards to lay down the diſtinct Signes of Sanctification.
1. The Formaliſt (in the ordinary courſe) cares more for the pleaſing of man then for the pleaſing of God, is more for the praiſe of men then of God. The Scribes and Phariſees were notable Formaliſts, and ſee what our Saviour ſaith unto them, and of them: Ʋnto them, Luke 16.15. Yee are they which Juſtifye your ſelves before men. Of them, Mat. 23.5. All their works they do to be ſeen of men. Such alſo was Saul, 2 Sam. 15.13, 30. and Jehu, ſee 2 Kin. 10.16 But ſuch as are truly Sanctified, are (in their ordinary courſe) more for the praiſe and pleaſing of God then of men; more for Gods approbation, then mans; Pſal. 44.20, 21. If we have forgotten the name of our God (ſay the people of God) or ſtretched out our hands unto a ſtrange God, ſhall not God ſearch this out? for he knoweth the ſecrets of the heart. And the Apoſtle Paul 2 Cor. 2.17. We are not as many that corrupt the word of God: but as of ſincerity, but as of God, in the ſight of God ſpeake we in Chriſt: And 1 Theſſal. 2.4. As we were allowed of God to be put in truſt with the Goſpel, even ſo wee ſpeak; not as pleaſing men, but God, which trieth our hearts.
2. The formaliſt is only for an outward righteouſneſs, little regarding inward: As we may ſee again in the Scribes and Phariſees, Matth. 23.25.27, 28. Wee unto you, Scribes and Phariſees, Hypocrites; for ye make clean the …u…ſide of the cup, and of the platter, but within they are full of extortion and exceſs. Wo unto you Scribes, and Phariſees, Hypocrites; for ye are like unto whited ſepulchres, which indeed appear beautifull outwardly; but are within full of dead mens bones, and of all uncleanneſſe. Even ſo ye alſo outwardly appear righteous unto men, but within ye are full of hypocriſie and iniquity. But ſuch as are truely ſanctified, do as well labour for pure hearts as clean hands; grieve for evil thoughts and deſires, as well as for evil words and actions, (I do not ſay ſo much) ſee Pſal. 51.10. Create in me a clean heart, O God: renew a right ſpirit within me. And Pſal. 142.4. Incline not my heart to any evil thing; and the place forecited, Rom. 7.24. how the Apoſtle be wailes his original corruption; O wretched man that I am, Who ſhall deliver me from the body of this death?
3 The formaliſt will ſeem to make conſcience of greater ſins; as Murder, Perjurie, Adultery; and the like; but for leſſer ſins, he makes no bones of them; as wanton talking, raſh anger, over-reaching a neighbour a ſhilling or two (now and then) in a bargain, ſwearing by faith or troth in his uſual talk, and the like. But the Sanctified perſon makes conſcience of every thing he knowes to be ſin, from the greateſt to the leaſt. 1 Sam. 24.5. Davids heart ſmote him, becauſe he had cut off the skirt of Sauls garment: It was no great matter, and yet his conſcience ſmote him for it. The truly godly perſon takes notice of what- our Saviour ſaith, Luke 16.10. He that is unjuſt in the leaſt, is unjuſt alſo in much; that is, he that favours himſelf in the leaſt known injuſtice, wil upon occaſion commit the greateſt injuſtice. And likewiſe the perſon aforeſaid, regards what the Apoſtle James ſaith, Chap. 1. ver. 27. Pure Religion and undefiled before God, and the Father is this, to viſit the fatherleſſe and widows in their affliction, and keep himſelf unſpotted of the world. The true religion much fears the leaſt ſpot of ſin; although every day he ſhew weakneſſe and infirmitie, and ſo have cauſe to renew that ſuite, Mat. 6.12. Forgive us our treſpaſſes; why yet he ſubſcribes to Solomon, Eccleſ. 10.1. Dead flies cauſe the ointment of the Apothecary to ſend forth a ſtinking ſavour: So doth a little folly him that is in reputation for wiſdome and honour; And he is very willing to hearken to the Apoſtle Jude ver. 23. injoyning him, to hate even the garment ſpotted by the fl…ſh: And to the Apoſtle Paul. 1 Theſ. 5.22. abſtain from all appearance of evill; and would faine imitate David, Pſal. 119.101. I have refrained my feet from every evill way, that I may keep thy word. It is not any known ſin, no not the leaſt, that he dare allow himſelf in the practice of. Theſe differences are betwixt the formalliſt, and the holy perſon.
Now we come to lay down ſome direct ſignes and marks of ſanctification.
1. The firſt ſigne is A renewed knowledg, that is to ſay, a new light in the mind and underſtanding, conceiving the things of the ſpirit of God, Coloſ. 3.10. And have put on the new man, (ſpeaking of the holy Coloſſians) which is renewed in knowledg; as though all that were ſanctified had a renewed knowledg. This is a part of Gods covenant with his Elect, Jer. 31.34. They ſhall all know me, from the leaſt of them unto the greateſt of them, ſaith the Lord. And hence it is, that the Apoſtle ſaith, 2 Cor. 4.3. If our Goſpel be hid, it is hid to them that are loſt. And upon this ground it is, that the ſanctified are called the children of light. 2 Theſ. 5.5. The unſanctified may have a great deal of literall and ſpeculative knowledg: but they have not a jot of ſpiritual and approving knowledg.
The ſecond ſigne of one ſanctified, is a new quality in the will; a readineſſe to hear the voice of God in all things and to obey it, John 8.47. He that is of God, heareth Gods words; yee therefore hear them not (ſaith our Saviour to the rebellious Jewes) becauſe ye are not of God. And Pſal. 27.8. (ſaith David to God) When thou ſaidſt, Seek yee my face; my heart anſwered, Thy face Lord, will I ſeek. The ſanctified perſon hath a flexible heart to the word.
The third Signe, new affections. As eſpecially love to God, Pſal. 18.1 I will love thee oh Lord my ſtrength (ſaith David.) And Pſal. 116.1. I love the Lord. Thus we ſee ſanctified perſons deſcribed, Pſal. 97.10. Ye that love the Lord, hate evill. And this love to God, the ſanctified perſon manifeſts divers waies.
1. By an earneſt deſire after ſuch means as whereby he may have converſe with God; as praier, reading, and hearing of the word, &c. How was David addicted to the uſe of thoſe means (if we look into the book of the Pſalms) and ſo all the Worthies of God we read of in the Scriptures: Oh how is the ſanctified man or woman croſſed, if they be the leaſt reſtrained of their liberties theſe ways? and however the unregenerate part be backward to the duties aforeſaid, yet this they mourn for, and do not in the ordinary courſe omit them.
2. They manifeſt their love to God by a love to his children, 1 John 5.1. Every one that loveth him that begat, loveth him alſo that is begotten of him. See David Pſalm 16.2.3. My goodneſſe extendeth not to thee; but to the Saints that are in the earth, and to the excellent, in whom is all my delight. And Pſal. 119.63. I am a companion of all them that fear thee, and of them that keep thy precepts. The more holy, the more watchful; the more they obſerve the image of God to ſhine upon any, the more they love them. Such as love not the Saints are not ſanctified.
3. They manifeſt their love to God by an endeavour of univerſal obedience, John 14.15. If ye love me, (ſaith our Saviour) keep my commandments. And verſe 21. He that hath my commandments and keepeth them, he it is (and he only) that loveth me: And therefore ſee what David ſaith, Pſal. 119.5. Oh that my waies were directed to keep thy ſtatutes! The ſanctified man out of his very love to God, would fain keep his commandments.
Fourthly, They manifeſt their love to God by a grief and heavineſſe when the Lord is at any time abſent from them in their own apprehenſions, Pſal. 28.1. Ʋnto thee will I cry O Lord, my rock; be not ſilent to me, leſt if thou be ſilent to me, I become like them that go down into the pit. And Pſal. 88.14. Lord, why caſteſt thou off my ſoul? Why hideſt thou thy face from me? Thus we ſee the third ſigne and mark of ſanctification; a love to God, and this love manifeſted, as you have heard.
The fourth ſigne of ſanctification. A continual combat betwixt the fleſh and the ſpirit; Gal. 5.17. There may be a combat in the unſanctified, and is divers times; but that is between two ſeveral faculties, the conſcience and the will; the conſcience terrifying from ſin, the will pulling and haling unto it. Now this is not a combat betwixt the fleſh and the ſpirit, but a combat betwixt the fleſh fearing, and the fleſh deſiring; whereas the combat that is in the ſanctified, is in one and the ſame faculty. As for example, the will of the ſanctified perſon drawing two waies at one and the ſame time; the fleſh one way, and the ſpirit another; I mean, corruption one way, and grace another: corruption, the unregenerate part drawing to ſin; grace, the regenerate part, at one and the ſame time pulling back. And ſo on the contrary, grace the regenerate part moving to good; but at one and the ſame time the fleſh, corruption pulling back; as Rom. 7.19. The good that I would, I do not; but the evill which I would not, that I do: And many like paſſages we have in this ſame chapter. And ſo Galat. 5.17. The fleſh luſteth againſt the ſpirit, and the ſpirit againſt the fleſh; and theſe are contrary the one to the other; ſo that ye cannot do the things that ye would. This is an evident mark of grace; for there cannot be this combat, but there muſt needs be ſanctification.
Ʋſe 3. For Exhortation. And there be two branches of it.
Firſt, to exhort all ſuch as are ſanctified, to endeavour a progreſſe, a growth in grace: for as we have heard, although juſtification hath no degrees, why yet ſanctification hath. And therefore ſuch as have grace muſt ever be labouring further degrees. Now to this purpoſe ſome Motives, and Means.
Motive 1. Gods command, 2 Pet. 3.18. Grow in grace, and in the knowledg of our Lord and Saviour Jeſus Chriſt. The Theſſalonians were a very holy people, and yet 1 Theſ. 4.10. the Apoſtle would have them to abound more and more.
Motive 2. This will be a demonſtration to us, that the grace we have is kindly, and of the right ſtamp; it being the nature of true grace ever to deſire the encreaſe of it ſelfe. See Matth. 13.31, 32. The kingdome of heaven (that is to ſay, the kingdome of grace) is like to a grain of muſtard ſeed, which a man took, and ſowed in his field, which indeed is the leaſt of all ſeeds; but when it is growen, it is the greateſt among herbs, and becometh a tree; ſo that the birds of the air come and lodge in the branches thereof. And verſe 33. Another parable ſpake he unto them: The Kingdome of heaven is like unto leaven, which a woman took and hid in three meaſures of meal, till the whole was leavened. And ſo Pſal. 92.12, 13, 14. The righteous ſhall flouriſh like a Palme tree; he ſhall grow like a Cedar in Lebanon. Thoſe that be planted in the houſe of the Lord, ſhall flouriſh in the courts of our God: They ſhall ſtill bring forth fruit in old age; they ſhall be fat and flouriſhing.
Motive 3. If we do not grow, we go back; and a declining condition is very uncomfortable; what with the dolours inward, and the afflictions outward, which attend ſuch an eſtate. Theſe be the Motives.
Now the Means of growth, that is to ſay, ſome inward helps this way, (for as touching outward means, the next Principle intreates.)
Means 1. We muſt often by our faith apply Chriſt to Juſtification: The more we apprehend Gods mercy in Chriſt unto us this way, the more our hearts turn towards him in love and obedience: 1 John 4.19. We love him becauſe he firſt loved us: And 2 Cor. 5.14, 15. The love of Chriſt conſtraineth us, becauſe we thus judge, that if one died for all, then were all dead. And that he died for all, that they which live, ſhould not henceforth live unto themſelves, but unto him which died for them and roſe again. The more clearly we apprehend Chriſt our Juſtifyer, the more we find in him to be our Sanctifyer. See Eph 3.16, 17, 18, 19.
Means 2 We muſt often by our faith have recourſe to Gods Promiſes in this kind. The Lord hath made many gracious Promiſes to further us in the way of Sanctification; as Hoſ. 14.4. I will heal their backſlidings: And Rom 6.14 Sin ſhall not have dominion over you: And ſo Mal. 4.2 Ʋnto you that fear my name, ſhall the Sun of Righteouſneſs ariſe with healing in his wings: And ye ſhall go forth and grow up as calves of the ſtall, Jer. 32.39, 40. And Mat. 25.29. Ʋnto every one that hath, ſhall be given, and he ſhall have abundance. Such Promiſes as theſe we muſt call to mind, and be earneſt with the Lord in Prayer to make them good unto us.
Branch 2. To exhort all ſuch as are not ſanctified to labor for Sanctification. Motives: Means.
Motive 1 No Sanctification, no Salvation; Heb. 12.14 Without holineſs no man ſhall ſee the Lord: And Mat. 5.20 Except your righteouſneſs exceed the righteouſneſs of the Scribes and Phariſees, yee ſhall in no caſe enter into the kingdome of heaven? and the Scribes and Phariſees were men very civil.
2 By Sanctification we ſhall conforme to the holy God, have his ſpecial image upon us which we had, and loſt in Adam, Epheſ. 4.24.
3 Sanctification is the end of our Election, Redemption, and Vocation. The end of our Election. Epheſ. 1.4. According as he hath choſen us in him before the foundation of the world that we ſhould be holy. The end of our Redemption, Tit. 2.14. Who gave himſelf for us, that he ſhould redeem us from all iniquity, and purifie unto himſelf a peculiar people, zealous of good works. The end of our Vocation, 1 Cor, 1.2. Ʋnto the Church of God which is at Corinth, to them that are ſanctified in Chriſt Jeſus, called to be Saints.
4 Sanctification is not the leaſt part of glory and eternal felicity. 2 Cor. 3.18. But we all with open face, beholding as in a glaſs the glory of the Lord, are changed into the ſame image from glory to glory (that is, from one degree of grace to another) even as by the Spirit of the Lord.
5 Where there is not Sanctification, there can be no true faith: and if no true faith, why then no Juſtification nor Adoption. Theſe the Motives to Sanctification.
Now the Means or inward helps; for as touching the outward means, the next Principle acquaints. Sanctification (we know) conſiſts of Mortification and Vivification.
1 Touching Mortification: 1 Weigh and perpend that either ſin muſt die, or the ſinner muſt die eternally: Rom. 8.13 If ye live after the fleſh (that is, if ſin be not mortified in you) ye ſhall die; that is to ſay, eternally.
2 Weigh and conſider the great love of God in giving his Son to dye for ſinners, John 3.16. and wilt not thou ſhew love to him again by fighting againſt ſin, which he hates?
3 Weigh and perpend the great love of Chriſt, who willingly underwent that accurſed death of the Croſs for thy ſins. Now wilt thou nouriſh that which coſt him his life?
Then as touching Vivification, the other part of Sanctification, weigh and perpend Chriſts Reſurrection.
1 The efficient cauſe of it, to wit, the Spirit of God: And thus think with thy ſelf, If the ſame Spirit which raiſed up Chriſt from the dead dwell in me, he ſhall raiſe up my ſoul from the death of ſin to the life of grace: as Rom. 8.11. If the Spirit of him that raiſed up Jeſus from the dead dwell in you, he that raiſed up Chriſt from the dead, ſhall alſo quicken your mortal bodies by the Spirit that dwelleth in you: and as their mortal bodies at the laſt day, why ſo their ſouls in this world.
2 Meditate upon the end of Chriſts Reſurrection, which was, that death might no more have dominion over him, but that he might for ever live to God; which ſhould be thy ſtudy and endeavour, even to live to God in a life of holineſs and Righteouſneſſe, See Rom. 6.9, 10, 11. Knowing that Chriſt being raiſed from the dead, dieth no more, death hath no more dominion over him; for in that he died, he died unto ſin once; but in that he liveth, he liveth unto God. Likewiſe, reckon ye alſo your ſelves to be dead indeed unto ſin, but alive unto God, through Jeſus Chriſt our Lord.
3 Meditate upon the conſequents of Chriſts Reſurrection; to wit, his Aſcenſion into heaven, and his ſitting at the Fathers right hand. So ſhouldſt thou labour to have thy affections above, and thy converſation in heaven: Coloſ. 3.1, 2. If ye then he riſen with Chriſt, ſeek thoſe things which are above, where Chriſt ſitteth at the right hand of God. Set your affections on things above, not on things on the earth. And ſo the Apoſtle profeſſeth of himſelfe, Philippians 3.20. Our Converſation is in heaven, from whence alſo we look for the Saviour, the Lord Jeſus Chriſt. And thus much touching the fourth Principle.