Sermons Volume 2

SERMON II.

IN the former verse the Apostle confuteth the preposterous inference, which some drew, or might draw from free Justicifation, or God's Mercy to Sinners in Christ, by this Argument, It cannot be so, that men should continue in sin, because Grace aboundeth, for all Christians are dead to sin; at their first entrance upon the Profession of Christianity, they take upon themselves a Vow or solemn Obligation to die unto sin. Now what he had asserted there, he proveth it in this verse, that such is the Tenor of the Baptismal engagement, Know ye not, that as many of us as were baptized into Christ Jesus, were baptized into his death?

In the words there is,

• 1. A Truth supposed, That those who are baptized, are baptized into Christ.
• 2. A Truth inferred, That they that are baptized into Christ, are baptized into his death.
• 3. The Notoriety of both these Truths, Know ye not?

1. For the first, the Phrase of being baptized into Christ is again repeated, Gal. 3.27. As many of you as are baptized into Christ, have put on Christ ; it noteth our Union with him, or ingrafting into his mystical Body. We are not only baptized in his Name, but baptized into him, made Members of that mystical Body, whereof he is the Head.

2. For the second, are baptized into his death ; the meaning is, Baptism principally referreth to his Death, that we may have communion with it, expect the benefit of it, express the likeness of it.

3. For the third, Know ye not? It is that which every Christian knoweth, if he be but a little instructed in the Principles of his Religion, those bred in the Church neither are, nor can be ignorant of this Truth: therefore the Doctrine of Grace opens no way to Licentiousness.

Doctrine. Sacraments are a solemn means of our Communion with the Death of Christ.

Where is to be shewn,

• 1. What is Communion with Christ's Death?
• 2. That Sacraments are a solemn means thereof.

1. What is Communion with Christ's Death? It signifieth two things.

• First, Something by way of Privilege, a participation of the Benefits and Efficacy of Christ's Death.
• Secondly, Something by way of Duty and Obligation, namely, a spiritual Conformity and Likeness thereunto, by a Mortification of our Lusts and Passions.

First, We are partakers of the Benefits of his Death, when we receive Pardon and Life, begun by the Spirit, and perfected in Heaven. Pardon, Eph. 1.7. In whom we have redemption by his blood, even the remission of sins: The same Death of Christ, which is the meritorious cause of our Justification, is the cause of our Sanctification also, Tit. 3.5, 6. Eph. 5.26. as it took away the impediment which hindered God from communicating his Grace to us, and opened a way for the Spirit of Grace to come at us, and sea! our Adoption, Gal. 3.13, 14. Christ hath redeemed us from the curse of the Law, being made a curse for us; for it is written, Cursed is everyone that hangeth on a three: That the blessing of Abraham might come on the Gentiles, through Jesus Christ, that we might receive the promise of the Spirit through faith. Gal. 4.5, 6. To redeem them that were under the Law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

Secondly, Christ's Death bindeth us to renounce sin, and by submitting to Baptism we profess to take the Obligation upon us to die unto sin, and unto the world more and more, to show ourselves to be true Disciples of the crucified Savior, as we are when we express the likeness of his Death, verse. 5. And elsewhere the Apostle telleth us, Gal. 2.20. I am crucified with Christ. He is a Christian indeed, that not only believeth that Christ is crucified, but is crucified with him; that is, doth feel the virtue, and bear the likeness of his Death: for Christ's death is the pattern of our Duty. This likeness is seen in two things.

First, In weakening and subduing sin; so it is said, Gal. 5.24. They that are Christ's, have crucified the flesh with the affections and lusts ; they have in their Baptism renounced these things, and they fulfil their Vow sincerely and faithfully: there we bind ourselves to die unto sin, and Christ bindeth himself to communicate the virtue of his Death unto us, that we may fulfil our Vow, and by his Spirit mortify the deeds of the body, Rom. 8.13.

Secondly, In suffering for Righteousness sake, and obeying God at the dearest rate, as Christ's undergoing the Death of the Cross was the highest act of his Obedience to God. This is also called Conformity to his death, and the fellowship of his suffering, Phil. 3.10. This is Participation of, or Communion with his Death. Christ intended to wean his people from the interests of the animal life; therefore as soon as they enter into his Family, or are listed in his Warfare, they must resolve to renounce all that is dear to them in the World, rather than be unfaithful to him. Christ puts this Question to the two Brothers that would fain have an honorable place in his Kingdom, Mat. 20.22. Are ye able to drink of the cup that I shall drink of? and to be baptized with the baptism that I am baptized with? They thought of Dignities, of being nearer to Christ than others in Honor, and Christ puts them in mind of sufferings that should befall them, wherein they might rejoice that they were partakers with him; but mark, here is a plain allusion to the two Sacraments, which are Signs and Tokens of Grace on God's • ide, and we on ours bind ourselves to imitate▪ Christ in his patient and self-denying Obedience. This is Communion with his Death.

II. That the Sacraments are a solemn means of this Communion. Here are three things.

• 1. That Union with Christ is the ground of our Communion with him.
• 2. This Union and Communion is signified and sealed by the Sacraments.
• 3. That both the Sacraments do chiefly refer to Christ's Death.

1. That Union with Christ is the ground of Communion with him. This is evident everywhere; for it is said, 1 Cor. 1.30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. We are first engrafted into Christ, and then partake of his influence, and he conveyeth to us all manner of Grace, and is the cause both of our Justification▪ and Sanctification, and final Deliverance: So 1 Joh. 5.12. He that hath the Son hath life, and he that hath not the Son hath not life. Christ is the first gift, first God giveth Christ to us, and with him all things, Rom. 8.32. Christ himself is the first saving gift, and therefore before we can have spiritual life, we must have Christ himself, who is offered to us in the Promises of the Gospel principally, and immediately to be received by us, and with him all his benefits, as the Members receive sense and life and motion from the Head, and the Branches sap from the Root. We have not what he hath purchased, unless we have him first: as we are not possessors of Adams guilt, till we are united to his person by carnal generation; so not of the grace of the Redeemer, till united to him by effectual calling. In short, Christ hath purchased, and the Father hath given all things into Christ's own hands; the gifts and graces of the Spirit are not entrusted with ourselves, but him; we have so foully miscarried already, that God will no more trust his Honor in our hands, we have nothing but what we have in and from the Son. The Spirit dwelleth in Christ, and there it can never be lost; he dwelleth in Christ by way of radication, in us by way of influence and operation. We have many disputes about the inhabitation of the Spirit; the Spirit is not given to any Believer immediately, but to Christ, and to us derivatively from Christ. Therefore the Spirit i • called the Spirit of Christ, Rom. 8.9. and the Spirit of his Son, Gal. 4.6. and 'tis Christ liveth in us, Gal. 2.20. and as head of the Church he filleth all in all, Eph. 1.22, 23. From this great Cistern the Waters of Life come to us, and not immediately from the Godhead; and it is our Head, which doth communicate and send to all his Members from Himself that Spirit, which must operate in them, as they have need; this Grace our Mediator distributeth to all his Members.

2. That this Union and Communion is signified and sealed by the Sacraments, and so they are special means to preserve and uphold the Communion between Christ and us. Baptism is spoken of in the Text, and that is called a being baptized into Christ, nnd is elsewhere said to be a putting on Christ, and here▪ v. 5. 〈 in non-Latin alphabet 〉 , a being planted together in the likeness of his death, and 1 Cor. 12.13. By one Spirit we are all baptized into one body, and are all made to drink into one Spirit. The Union is begun by the Spirit, but sealed in Baptism, then carried on by the same Spirit, and further sealed in the Lord's Supper. Our first implantation is represented by Baptism, which is a Solemnization of the New Covenant, whereby the Party is solemnly entered a visible Member of Christ and his Church. It is carried on by the same spirit, the Lord's Supper is a Seal of that Communion: 〈 in non-Latin alphabet 〉 ; 1 Cor. 10.16. The cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we bless, is it not the communion of the body of Christ? There is not only a solemn Commemoration of the Death and Passion of our Lord Jesus Christ, but a Participation of his Benefits, it is the Communion of his Body and Blood. There is a difference between an Historical Representation of Christ's Death, and a spiritual Communion of his Blood and Body. Now the Lord's Supper is an holy Rite instituted 〈 in non-Latin alphabet 〉 , in remembrance of him, and also to convey to us the benefits of Christ's Death. Well then, you see this Union and Communion is signified and sealed by the Sacraments; Baptism is our first implantation, and the Lord's Supper concerneth our growth and nourishment; the external and visible incorporation is by Baptism, or Profession of the Christian Faith, which all visible Christians have, Joh. 15.2. Every branch in me that beareth not fruit, he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. The real and saving Union belongeth to the Regenerate, who really believe in Christ, in their hearts Christ dwelleth, Eph. 3.17. That Christ may dwell in your hearts by faith: and love is requisite, 1 Joh. 4.16. God is love, and he that dwelleth in love, dwelleth in God, and God in him: and new obedience, 1 Joh. 3.24. He that keepeth his commandments dwelleth in him, and he in him; and hereby know we that he abideth in us by the Spirit, which he hath given us. This is the sum then, Christ maketh his first entrance into us by his Spirit, who regenerateth us; this is figured in Baptism, continueth his Presence by Faith, Love and New Obedience, which are exercised and quickened by the Lord's Supper.

3. The Sacraments do chiefly relate to our Communion with Christ's Death, as appeareth,

1. By the interpretation of both in Scripture; Baptism is explained in the Text, the chief thing represented is his Death, and by what is said, 1 Cor. 1.13. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? Whence I gather, that for any to have been crucified (made a Curse and a Sacrifice to God) for us, would draw an obligation upon us, to be baptized into his Name. And that one peculiar reason of our being baptized into the Name of Christ, was his having been so crucified for us. The Lord's Supper is explained, 1 Cor. 11.26. As often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. The use of the Lord's Supper is a solemn Commemoration and Annunciation of the Lord's Death. We annunciate and show it forth with respect to ourselves, that we may anew believe and exercise our Faith; with respect to others, that we may solemnly profess this Faith in the crucified Savior with a kind of glorying and rejoicing; with respect to God, that we may plead the Merits of the Sacrifice of his own Son with affiance, expecting the benefits thereof, which are Pardon and the sanctifying Spirit. Thus you see Christ hath instituted two Sacraments, which represent him dead, not one to represent him glorified. This signification may be confirmed by the Types of the old Law: the Sin-offering was not to be eaten by the people at all, and the Sacrifice of Thanksgiving was not to be eaten the third day after it was offered, Lev. 7.16, 17, 18. the eating of the Peace-offerings, wherein they rejoiced before the Lord, and gave him thanks, was a solemn Feast like the Lord's Supper; now they might eat it the same day, in which it was offered with acceptation, but not on the third day, then it was unlawful: the eating it the same day taught them to hasten, and not delay, but with speed while it is called today to be made partakers of Christ, to eat his flesh in Faith, and to be thankful for his Grace; the longest time was the second day, the third it could not be eaten, not only upon a natural reason, that the flesh might be eaten while it was pure and sweet, for by the third day it might easily putrefy in those hot Countries; but upon a mystical reason, to foreshadow the time of Christ's Resurrection, whose rising from the dead was on the third day, and the third day I shall be perfected, Luk. 13.32. So our Feast on the flesh and blood of Christ representeth his Death, rather than his Resurrection. Well then, Christ hath appointed two Sacraments, which represent him dead; but none that represent him glorified; for Sacraments were instituted in favor of Man, and for the benefit of man more directly and immediately, than for the Honor of Christ exalted. Therefore in these Ordinances he representeth himself rather as he procured the glory of others, than as possessed of his own Glory, and would have us consider rather his Death past, than his present Glory. His Death is wholly for us, but his Glory for himself and us too. For understanding this, we must distinguish between what is primarily represented in the Sacraments, and what is secondarily and consequentially. It is true, the consideration of his Humiliation excludeth not that of his Exaltation, but leadeth us to it: primarily and properly Christ's Death is represented in the Sacraments, and consequentially his Resurrection and Exaltation, as those other Acts receive their value from his Death as to our comfort and benefit, as his Resurrection and Intercession: we remember his Death as the meritorious cause of our Justification and Sanctification; but his Resurrection as the public Evidence of the value of his Merit, according to that of the Apostle, Rom. 4.25. He died for our offenses, and rose again for our justification: Therefore primarily and directly we are baptized into his death, and in the Lord's Supper we show forth his death, by which he satisfied Divine Justice for us; but secondarily and consequentially we remember his Resurrection, which showeth that his Satisfaction is perfect, and God, who is the Judge and Avenger of sin, could require no more of Christ for the Atonement of the World. While the punishment remaineth in the guilty person, or his Surety, the debt is not fully paid; but the taking our Surety from Prison and Judgment, showeth, that provoked Justice is contented. So in Baptism, the immersion or plunging in Water signified his Death, and the coming out of the Water his Resurrection: and in the Lord's Supper we annunciate his Death; but because we keep up this Ordinance till he come, we imply his Resurrection and Life of Glory, therefore we do but consequentially remember it: So it is for Christ's Intercession; it is but a Representation of the Merit of his Sacrifice, and receiveth its value from his Death, Heb. 9.12. By his own blood he entered into the holy place, having obtained eternal redemption for us. Our High Priest now appearing before God, and representing the value of his Sacrifice for all penitent Believers, the foundation was in his Death. As this is true of the cause, so it is true of the benefits procured by that Cause; the great benefit, which we have by Christ is Salvation, which consists in the destruction of sin, and a fruition of those things, which by God's appointment are consequent upon the destruction of sin, namely, Eternal Life and Happiness. Now as these things are consequent upon the destruction of sin, so Baptism and the Lord's Supper signifieth and sealeth them, but consequentially, its primary use is to signify the destruction and abolition of sin by the Death of Christ; as for instance, We are baptized for the remission of sins, Act. 2.38. and Acts 22.16. Arise and be baptized, and wash away thy sins ; and in the Lord's Supper, Mat. 26.28. This is my blood of the New Testament, which is shed for many for the remission of sins. So that you see these benefits are more expressly signified in Baptism and the Lord's Supper, the Resurrection of the Body and Eternal Life more remotely and consequentially. The Death of Christ first purchased for us Justification and Sanctification, therefore they are first represented directly and primarily, Baptism and the Lord's Supper represent these especially; so now you see why the Apostle saith, Ye are baptized into his death.

2. By the Rites used in both these Ordinances, Baptism signifieth the Death and Burial of Christ; for immersion under the water is a kind of Figure of Death and Burial, as our Apostle explaineth it v. 4. Therefore we are buried with him by Baptism into death: and the trine Immersion, the threefold Dipping used by the Ancients, is expounded by them, not only with reference to the Trinity, Father, Son and Holy Ghost, in whose Names they were baptized, Mat. 28.19. but the three several days, wherein Christ lay buried in the grave, as Athanasius expoundeth it, and many others interpret it as a similitude of Christ's death for three days. So for the Lord's Supper, Luke 22.19, 20. He took bread, and brake it, and gave it to them, saying, This is my body, which is given for you, this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the New • estament in my blood, which is shed for you. His Body is represented as dead and broken, and so proper food for our Souls, his Blood as poured out and shed for us. Well then, here we remember Christ as dying on the Cross rather than as glorified in Heven.

3. By reason it must needs be so.

1. With respect to the state of Man, with whom the new Covenant is made; it is made with Man fallen, and a Sinner; therefore Baptism and the Lord's Supper imply our Communion with Christ as a Redeemer and Savior, who cometh to save us from our sins, Mat. 1.21. and nothing can save us from our sins but a crucified Savior. Therefore these Ordinances imply a Communion with his Death, Heb. 9.15. For this cause he is the Mediator of the New Testament, that by the means of death, for the redemption of the transgressions, that were under the first Testament, they which are called might receive the promise of eternal inheritance. So here, the intervention of his Death was the way and means to expiate former sins, and that penitent Believers might have eternal Blessedness instated upon them by way of inheritance; therefore the most obvious thing represented in these Seals of the new Covenant must be the Death of Christ.

2. With respect to the great Benefit we stand in need of, which is the destruction of sin, which hath a double malignity in it; for sin is considerable under a double respect, as it damneth, or as it defileth; as it rendereth us obnoxious to God's Justice, or as it tainteth and staineth and defileth our faculties. Christ considereth sin under this double respect, and maketh none partakers of the benefit which cometh by him, whom he freeth not from sin, both as to the guilt and power: by his Death our sins are expiated before God, and so pardoned; and also the Spirit, or a new and holy Nature is put into us, whereby the reigning power of sin is broken and taken away; not only the guilt of sin, which is opposed to Blessedness, but the reign of sin, which is opposed to Holiness. We can never be completely happy, till we get freed from the punishment which sin hath made our due, and also get that sin destroyed which would involve us in new guilt; God who is a just and wise Disposer of his Grace will not give impunity where sin remaineth in its full strength. Now this being the nature of our recovery, we ought to seek Communion with Christ's Death, that we may obtain both pardon, and the gift of the Spirit, and be justified and sanctified in the Name of the Lord Jesus, and by the Spirit of our God; or (which tendeth to the same effect) that we might feel the virtue of Christ's Death, and express the likeness of it.

3. With respect to the value of Christ's Death, which is often recommended to us under these two Considerations (1.) As a wonderful Act of Love. (2.) As a Price and Ransom paid for our Souls, and the Blessings we stand in need of.

1. As a wonderful Act of condescending Love, Gal. 2.20. He loved me, and gave himself for me. Eph. 5.2. Who hath loved us, and given himself for us an offering and sacrifice to God for a sweet-smelling savor. Rev. 1.5. Who loved us, and washed us from our sins in his own blood. Christ's Death is the greatest instance of his Love, and Sacraments are a Memorial of his Love to us, and therefore must needs principally relate to his Death, for so they are most apt to work upon our Souls.

2. They are the Price paid for the Blessings we stand in need of, and so breed confidence in us. The great benefit is the destruction of sin, as I said before; for the great occasion of this Mystery of Grace was our fallen estate, which brought sin and misery upon us. But the Son of God came to take away sin, 1 Joh. 3.5. by dying an accursed Death to propitiate God to us, and make way for the more liberal effusion of his Mercy. Well then, if poor Creatures have any awakening sense of their deep misery, what should they look after, or bless God for, when they solemnly come to accept the Covenant, but the Death of Christ?

4. The mutual respect that is between both Sacraments. For Christ's Death, and the immediate Benefits which result thence, are represented both in Baptism and the Lord's Supper in a way proper to each. Baptism signifieth our first entrance into the Evangelical state, and the Lord's Supper our growth and progress therein. Both are necessary.

1. Baptism, that our consent do depend upon God for the benefits of the new Covenant, and perform the duties thereof, may be more solemn and explicit: for all the sincerity of our after-obedience doth very much depend upon the seriousness of our first consent; therefore it is meet, that we should be strengthened with such a bond, that we should be baptized into the Death of Christ: that act is an act of Love, it may bind us to love him to the death, who hath loved us first, and in all Temptations cleave to him, performing our Covenant-resolution and consent with all fidelity all the days of our lives. And as it is the ground of our confidence, and the price of our Blessings, we may comfortably depend upon God for the gift of the sanctifying Spirit, and that he will afford all necessary help to us in the use of those means which he hath appointed, that we may receive the Grace and Spirit of God by virtue of this help.

2. The Lord's Supper is necessary to confirm and strengthen both our resolutions and dependence: for nothing is more fickle and uncertain than the heart of man. Men are of several sorts and sizes, three I shall mention. Good Christians, who have a clear and undoubted Right to the Privileges of the new Covenant; yet they stand in need of the Lord's Supper, that they may give Christ a new and hearty welcome in their Souls by the solemn remembrance of his Love, and also have their Right solemnly confirmed and ratified, that their confidence and joy in the Lord may be quickened and increased, Acts 8.39. Or else lapsed Believers, these come by the solemn Remembrance of Christ's Death to be set in joint again, and restored to God's favor, whilst both they and God renew the promise of the destruction of sin, 1 Joh. 2.1. Another sort are weak, wavering, doubtful Christians, Jam. 1.8. who come because of their imperfect estate, that they may be confirmed and strengthened, that the comfort of their Christianity may be more explicit, and their resolutions against sin fortified, that they may more glory in the Death and Cross of Christ, feeling the effects of it in their own Souls, Gal. 6.14. and look upon Christ, not simply propounded as dead, but as dead for them, and themselves dead with him.

Use. Here is direction to us about the improvement of our Communion with Christ, to look more to the effect and fruit of Sacraments; have we the Communion of his Death?

1. Of your Baptism: Do you live as one that is washed from his sins, that is baptized into the Death of Christ? What virtue have you to quell sin? What likeness do you express? Baptism is the best preparation for the Lord's Supper, if you have the fruit of that, you may more comfortably come to the other, Joh. 13.8. If I wash thee not, thou hast no part with me. We are utterly unqualified and unprepared for the Lord's Supper, if we be not washed. Now though no man can say his heart is clean, yet every good Christian maketh Conscience of his Baptismal Vow, he purifieth himself as Christ is pure, the work is a doing. If this Conscience be not in us, the whole Action is lost to us, yea will bring a Judgment upon us: What do we come about, but the destruction of sin? Is it really your burden? Have you not only a wish but a will to get rid of it? If so you have been laboring in it, you desire solemnly to remember Christ's Death, to strengthen your resolutions, and increase your dependence, that in these means you may meet with more encouragement; then come and see what Christ will do for you.

2. As to the Lord's Supper, your great business here is to commemorate Christ's Death, who is evidently set forth, and as it were crucified before your eyes: Now you you do not commemorate his Death as a Tragical story, but as a Mystery of Godliness, and therefore you are to look to the end of it, which is the destruction of sin. This is what man needeth, this is that which God offereth.

1. This is needed by man, we are undone forever, if sin be not destroyed. We may take up the Churches words, Lament. 5.11. The crown is fallen from our head, we unto us, that we have sinned! If we had a broken hearted sense of what we have brought upon ourselves by sin, we would more prize our remedy: we come to be saved from sin, and so by consequence from Wrath and Hell, and shall we be cold in such addresses to God, while we have so much sin in us?

2. This is offered by God. His great intention of sending Christ into the World, was to be a propitiation for our sins ; 1 Joh. 4.10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins ; and therefore he set him forth in the Gospel, Rom. 3.24. Whom God hath set forth to be a propitiation through faith in his blood. How is it offered?

1. It is dearly purchased by the Death of Christ, that was the price paid for our Ransom, which both commendeth his Love, Rom. 5.8. But God commendeth his love to us, in that while we were yet sinners Christ died for us, and assureth ou • confidence, Rom. 8.32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

2. It is freely offered: Isa. 55.1. H • everyone that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea come, buy wine and milk without money and without price. Rev. 22.17. And the Spirit and the Bride say, Come, and let him that heareth say, Come, and let him that is a thirst come; and whosoever will, let him take the water of life freely. These blessings come freely to you, though they cost Christ dear.

3. It is surely sealed and conveyed to every penitent Believer: for God by Deed and Instrument reacheth out to every Believer the Body and Blood of our crucified Savior, or the benefits of Christ's Death. To others it is a Nullity, the whole Duty is lost to them, who regard iniquity in their hearts. Therefore resolve without any reservation to devote yourselves to God, always to watch and strive against sin.

SERMON III.

THE words are a proof, that we are baptized into Christ's Death, the Apostle proveth it, by explaining the Rites of Baptism. The ancient manner of Baptism was to dip the Parties baptized, and as it were to bury them under water for a while: and if Baptism hath the Figure of a Burial, but with an hope to rise again, then it signifieth two things, Christ's Death and Resurrection, the one directly and formally, the other by consequence; and our Communion with him in both. Therefore we are buried with him in Baptism, &c.

In the words the Apostle speaketh,

• 1. Of something directly and primarily signified in Baptism, We are buried with him, &c.
• 2. Of something by just consequence and inference thence, That like as, &c.

1. That which is primarily and directly signified in Baptism, We are buried with him in Baptism into his death: the like expression you have, Col. 2.12. Buried with him in Baptism, wherein also ye are risen with him. The putting the baptized Person into the Water, denoteth and proclaimeth the Burial of Christ, and we by submitting to it are baptized with him, or profess to be dead to sin; for none but the dead are buried. So that it signifieth Christ's Death for sin, and our dying unto sin. You will say, If the Rite hath this signification and use, why is it not retained? I answer, Christianity lieth not in Ceremonies, the principal thing in Baptism is the washing away of sin, Acts 22.16. Arise and be baptized, and wash away thy sins ; that may be done by pouring on of water as well as dipping. Other things were used about Baptism then, as the stripping themselves of their clothes, even to stark nakedness; whence came the notions of putting off and putting on, so frequently used Eph. 4.22, 24. That ye put off concerning the former conversation the old man ; and Col. 3.9, 10. Seeing ye have put off the old man with his deeds, and have put on the new man, &c. Gal. 3.27. As many of you as have been baptized into Christ, have put on Christ. Now none rigorously urge the continuance of these Ceremonies; as long as the substance is retained, we may not quarrel about the manner.

2. That which was signified with just consequence and inference, is our conforming to Christ's resurrection. Baptism referreth to this also, as a significant Emblem, for the going out of the water is a kind of resurrection, so it signifieth Christ's Resurrection and ours. Now our resurrection is double, to the life of Grace spoken of here, and called the first Resurrection; or to the life of Glory, Baptism relateth to that also, 1 Cor. 15.29. else what shall they do, who are baptized for the dead? Baptism is a putting in and taking out of the water, or a being buried with an hope to rise: The former is intended here, our rising to the life of Grace. All this abundantly proveth, that those which are dead to sin, cannot live any longer therein.

In the latter Clause the Pattern of Christ's Resurrection is first propounded, then applied, the Protasis, the Apodosis.

1. The Protasis, or the Proposal of the Pattern, like as Christ was raised up from the dead by the glory of the Father.

2. The Conformity, or Similitude on our part, even so we should walk in newness of life.

1. In the Pattern propounded you may observe two things.

First, Christ's state after his Burial, he was raised up from the dead.

Secondly, The efficient Cause, by the glory of the Father, that is, by his glorious Power, as it is explained, 2 Cor. 13.4. He was crucified through weakness, but he liveth by the power of God: and elsewhere by the glory of God is meant his power. So Joh. 11.40. If thou wouldest believe, thou shouldest see the glory of God, that is, his Power in raising Lazarus to life. The agreement to this purpose is observable of Eph. 3.16. That he would grant you according to the riches of his glory to be strengthened with all might ; with Col. 1.11. Strengthened with all might according to his glorious power. And this Power doth effect that great change in us, which fits us for the new life, as Eph. 1.19, 20. And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power. Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Col. 2.12. Buried with him in Baptism, wherein also ye are risen with him, through the faith of the operation of God, who hath raised him from the dead. It is the mighty Operation of God that beginneth this life in us, the same Power raiseth us first to a new life, then to a glorious Eternity.

2. The Apodosis: wherein it is applied, even so we also should walk in newness of life: The Similitude holdeth good in these things.

• 1. As the Resurrection of Christ followed his Death, so doth newness of life our death to sin.
• 2. As Christ was raised to a blessed immortal Life by the glorious Power of the Father; so are we renewed and quickened by the same Power.
• 3. The Effect of the new Birth is mentioned, our walking in newness of life, rather than Regeneration or the new Birth itself, which yet is signified by Baptism, and Christ's Resurrection is the Pattern and Cause of it; the Similitude holdeth good in the Power, and in the new state of Life, which supposeth such a Principle.

Doctrine. That Baptism strongly obligeth us to walk in newness of Life.

I. Let me speak of the Nature of this new Life.

II. How strongly we are obliged by Baptism to carry it on through the Power of God.

1. This newness of Life, it may be considered,

First, In its Foundation, which is the new Birth or Regeneration; for till we are made new Creatures, we cannot live a new life; Joh. 3.5, 6. Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is Spirit. 2 Cor. 5.17. If any man be in Christ, he is a new creature: old things are passed away, behold all things are become new. A Bowl must be made round before it can run round: all creatures are first made and fitted for their use, before they can perform the operations belonging to that creature: so a new Being and holy Nature is put into us, and we are powerfully changed, before we can live unto God. Mans nature is not in such a condition, as to need some reparation only; but is wholly corrupt. Therefore we must be born again, there must be a change of the whole Man from a state of Corruption to a state of Holiness, and a Principle of new Life must be infused into us, whence flow new actions and delights.

Secondly, The first Regeneration consists of two parts, Mortification and Vivification. Mortification doth conquer the fleshly inclination to things present, and Vivification doth quicken us to live unto God. There is need of both. Of Mortification, that we may die to the Flesh and to the World, for there is a seducing Principle within, and a tempting Object without; within there is the Flesh, without the World; we die to both. To the Flesh, Gal. 5.24. They that are Christ's have crucified the flesh, with the affections and lusts. To the World, Gal. 6.14. God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world. While the mind and heart is captivated to the flesh, we can never cease to sin. There is need of Vivification, that you may live to God: for the recess from the world is not enough, unless there be an access to God; and therefore the immediate Principles that carry us to God, are Love kindled in us by Faith in Christ. For the new Creature, being interpreted as to Vivification, is nothing else but Faith working by Love. Compare Gal. 5.6. In Christ Jesus neither circumcision nor uncircumcision availeth anything, but faith which worketh by love, with Gal. 6.15. In Christ Jesus neither circumcision nor uncircumcision availeth anything, but a new creature. These two, Faith and Love, are the Principles and Springs of all Christian Practice and Conversation. You are never changed till the Heart be changed; and the Heart is never changed, till the Will and Love be changed. Well then, it is not enough to die to sin, but we must walk in newness of life, both must be minded; but we begin first at Mortification, and then proceed to the positive duties of a new life. Holiness consists not in a mere forbearance of a sensual life, but principally in living to God: the Heart of it within is the Love of God, its inclination towards him, delight in him, desire after him, care to please him, loathness to offend him, and the expression of it without is the exercise of Grace according to the direction of God's Word. Yea, these two branches are not only seen at first, but every step of the new life is a dying to sin, and a rising to newness of life, a retiring from the world to God.

Thirdly, As to the Rule, which is the infallible Revelation of God, delivered to the Church by the Prophets and Apostles, comprised in the Holy Scriptures, and sealed by Miracles, and Operations of the Holy Ghost, who was the Author of them. The new Creature is very inquisitive to know God's Will, Rom. 12.2. And be not conformed to this world, but be you transformed by the renewing of your mind, that ye may prove what is that good and acceptable and perfect will of God. Grace is sometimes called Light, and sometimes Life; for there is direction in it as well as inclination. This Light we have from the Word and Spirit: In the Word our Duties are determined, and the new Creature is naturally carried to the Word; it is the seed of that life it hath, 1 Pet. 1.23. Being born again, not of corruptible seed, but incorruptible, by the word of God, which liveth and abideth forever: and it is the Rule of acting and exercising this life, Gal. 6.16. As many as walk according to this rule, peace be on them, &c. There is a Cognation between the Word and the renewed Heart, Heb. 8.10. I will put my laws in to their mind, and write them in their heart: as the stamp and impress answereth to the Seal, or the Law within to the Law without, the Law written on the heart to the Law written on Tables, or in the Bible.

Fourthly, As to the End, which is the pleasing, glorifying and enjoying of God, it is a living to God, Gal. 2.19. I through the Law am dead to the Law, that I might live unto God. 1 Cor. 10.31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God. 2 Cor. 5.9. Wherefore we labor, that whether present or absent, we may be accepted of him. A new life inferreth new ends and pursuits, the new Being obligeth us to be to the praise of his glorious grace, Eph. 1.12.

Fifthly, The Properties of it.

1. It is a godly Life, as beginning and ending in God, and carried on by those, who are absolutely devoted and addicted to him; 2 Pet. 3.11. What manner of persons ought ye to be in all holy conversation and godliness? It is called the life of God, Eph. 4.18. it is from God and for God; you live by him and to him; in others Self is the Principle, Measure and End.

2. It is an holy Life, measured by the pure Word of God, Psal. 119.140. Thy word is very pure, therefore thy servant loveth it. Rom. 7.12. The law is holy, and the commandment is holy, and just, and good: not by our own natural inclinations, or the fashions of the world, but God's direction: 1 Pet. 1.15. As he which hath called you, is holy, so be ye holy in all manner of conversation. Luk. 1.75. That we should serve him in holiness and righteousness before him all the days of our lives. The inclinations are planted in us by God's first work, Eph. 4.24. That ye put on the new man, which after God is created in righteousness and true holiness: they are directed by his Word, all Moral Duties being comprised in those words, Holiness or Dedication to God, Righteousness, performing our duties to men; Acts 24.26. Herein do I exercise myself to have always a conscience void of offense toward God and toward men.

3. It is an heavenly life, Phil. 3.20. Our conversation is in Heaven. Our great work is to prepare for everlasting Life; seeking, rejoicing in that endless Happiness we shall have with God; a living for or upon the unseen everlasting Happiness, as purchased for us by Christ, and freely given us of God. We live for it, as we seek after it with our utmost diligence; Acts 26.7. Unto which promises the twelve Tribes, instantly serving God day and night, hope to come. We live upon it, as fetching thence all our supports, solaces and encouragements; 2 Cor. 4.18. While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.

II. How strongly we are obliged by Baptism to this kind of life. Baptism hath three Offices, it representeth, sealeth, undertaketh; it representeth as a signifying Sign, sealeth as a confirming Sign, undertaketh as a Bond, wherewith we bind ourselves when we submit to it.

First, What it representeth, primarily and principally the Death of Christ, and secondarily his Resurrection, the one in order to the other.

1. The Death of Christ, which is the meritorious Cause of all the Grace, and good which is communicated to us in this or any other Sacrament, or Mystery of the Gospel. We are told, 1 Pet. 2.14. That he himself bore our own sins in his body on the tree, that we being dead to sin, might be alive to righteousness. I told you before, that Christ's Death may be considered as an instance of his Love, or as the Price paid for the Blessings of the new Covenant: as an instance of his Love it worketh morally, as the Price of our blessings meritoriously: as it worketh morally and exciteth our gratitude, we should not go on in that course which brought these sufferings on Christ; but live holily, in gratitude to him, and kindness to ourselves, lest we bear our own sins, which are so hateful to God. This consideration we exclude not, but to make this all the sense of the Place, no Christian heart can endure: therefore we go to the second Consideration, as the Price and Ranson of our own Souls, and of the Blessings we stand in need of: he purchased Grace to mortify sin, and quicken us to the duties of Holiness, that the love of sin might be weakened in our hearts, and we might be quickened to live to God in the Spirit. Now if this be represented in Baptism, then surely it strongly obligeth us to improve this Grace for those ends and purposes: and that this is represented, is evident; for in the Apostles interpretation Baptism is a sort of Burial: and first it is a Commemoration of the Burial of Christ; who when his Soul was separated from his Flesh he was buried, his Sacred Body was laid up in the Chambers of the Grave. This was necessary not only in compliance with the Types, Mat. 12.40. As Jonas was three days and three nights in the whales belly; so shall the Son of man be three days and three nights in the heart of the earth. Christ was found to be the true Messias by his Resurrection from the Dead, as Jonas was authorized to be a true Prophet of the Lord by his miraculous deliverance: Prophecies of this you may see, Psal. 16.9. My flesh also shall rest in hope. Isa. 53.9. He made his grave with the wicked, and with the rich in his death. But also this was necessary for the confirmation of the reality of his Death past, and the verity of his Resurrection suddenly to follow. Therefore in Baptism the truth of his Death is represented as the ground of all our hopes.

2 The next thing which is represented, is the Truth of his Resurrection. Christ that purchased this Grace, is risen to apply it, he is a Savior merito & efficaciâ, his Merit immediately depended on his Death, and his Power for effectual application (though mediately on that too) depended immediately on his Resurrection: for Christ rose on purpose to turn men from their iniquities, Acts 3.26. God having raised up his Son Jesus, hath sent him to bless you, in turning away everyone of you from his iniquities. Christ's Resurrection hath a twofold regard.

• 1. It is a Pattern.
• 2. It is a Pledge.

1. It is a Pattern of our rising from the death of sin, to newness of life. If Christ that was dead and buried rose again, and cast off the burden of our sins, which for our sakes he undertook, or cast of the form of a servant, we must not only be dead and buried, but we must rise also. Christ's Resurrection is everywhere made in a Pattern of the new Birth, 1 Pet. 1.3. He hath begotten us to a lively hope by the resurrection of Christ from the dead, that is the influential Cause and Pattern of it. So 1 Pet. 3.21. The like figure whereunto, even Baptism, doth now also save us (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) by the resurrection of Jesus Christ. Anima non lavatione, sed responsione sancitur ; the Soul is dedicated to God to live a new life, not by the water, but by the answer to the demands of the new Covenant, and this is by the Resurrection of Christ.

2. As it is Pledge of his Power, by which that great change is wrought in us, Eph. 1.19, 20. And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power: Which he wrought in Christ, when he raised him from the dead. To convert Souls to God there needeth a mighty working of efficacious Power, which exceedeth all contrary power, which might hinder and impede that work. Men by Nature are averse from God, the Devil seeketh to detain them from him, and his powerful Engine is the World: But now if they are to be raised as Christ was raised, what can oppose this work? So that we have not only the Merit of his Humiliation, but the Power of his Exaltation. And besides, that this Power is likely to be exercised for us, we may consider, that Christ is said to rise by his own Power, Joh. 2.19. Destroy this Temple, and in three days I will raise it up. Joh. 10.17. I lay down my life, that I may take it again: and to be raised by the Power of his Father, which noteth Authority to rise again, and having fully done his work, upon which account he is said to be brought again from the dead, Heb. 13.20. and the Apostle inferreth from thence, verse. 21. Being made perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ. Now if both these be implied in Baptism, it doth mightily oblige the Parties baptized to look after the effect of these two Acts of Christ Mediation: for Christians should not only believe the Death and Resurrection of Christ, but feel it; by the Merit of his Death, and Efficacy of his Resurrection we obtain this new life, and both are the causes of our dying to sin, and living to God.

Secondly, What it sealeth or confirmeth? The new Covenant, wherein God hath promised the gift of the Spirit, to renew, sanctify and heal all those that enter into it. We have the Grace to destroy sin by virtue of the Death and Burial of Christ, but the Promises are in the new Covenant. That the new Covenant is sealed in Baptism, see Mat. 28.19, 20. Go ye therefore and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you. Mark 16.16. He that believeth and is baptized, shall be saved; but he that believeth not, shall de damned. Now the great Promise of the new Covenant is the Spirit to renew and cleanse the Soul: Surely this is properly signified in Baptism, Joh. 3. 5. Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. And Tit. 3.5. According to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost. As the body is washed with water without, so is the Soul cleansed by the Spirit within. As at the Baptism of our Savior, the descending of the Holy Ghost upon him was a visible Pledge of what should be done afterward: for at his Baptism the fruit of all Baptisms was visibly represented; we are admitted Children of his Family, as Christ was declared to be the well -beloved Son of God, Mat. 3.17. and we have the Spirit of his Son, Gal. 4.6. Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba, Father. As God promiseth to pour out water on him that is thirsty, and floods on the dry ground, so to pour out his Spirit on the seed, and his blessing upon thy offspring, Isa. 44.3. And the Spirit itself is figured by Water, Joh. 4.14. Whosoever shall drink of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water springing up into everlasting life. Joh. 7.37. If any man thirst, let him come unto me and drink. Rev. 22.17. Let him that is a-thirst come, and whosoever will, let him take the water of life freely. Now unless we will receive this Grace in vain, we are bound to wait for and obey the Spirits motions, either by way of restraint or excitation, Rom. 8.13, 14. If ye through the Spirit mortify the deeds of the body, ye shall live: For as many as are led by the Spirit of God, are the sons of God, we that pretend to come to God for this Promise of the Spirit, as in Baptism we do: Acts 2.38. Repent, and be baptized everyone of you in the Name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost.

Thirdly, It obligeth, as there is a kind of undertaking to show forth the likeness of Christ's Death and Resurrection by our submission to it. Our receiving Baptism implieth two things.

• 1. A public and open Profession.
• 2. A solemn Bond, wherewith we bind our Souls.

1. A public and open Profession, wherein we profess a Communion with Christ's Death and Resurrection, or to die and rise with Christ. In the general, that Baptism is an open Profession; for it is required as a sign of the Faith that is in our hearts, Rom. 10.10. With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. And Mark 16.16. He that believeth, and is baptized, shall be saved; but he that believeth not, shall be damned. Acts 2.38. Repent, and be baptized everyone of you in the Name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. As Circumcision was the Badge of the Jewish Profession, so is Baptism of the Profession of Christianity. Therefore the Jews are called Circumcision, and we are called the purified people, Tit. 2.14. Who gave himself for us; that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works: and those that are purged from their sins, 2 Pet. 1.9. And more distinctly what we profess is plain and evident in this Ordinance, we profess to die and rise with Christ.

1. Death, yea in the Text not only and simply to be dead, but to be buried with Christ. If Baptism expresseth an image of Burial, and every Burial supposeth Death. not only of Christ, but us; surely we are bound not only to die unto sin at first, but to make our mortification more thorough and constant: for as Burial noteth the continuance of Christ's Death; so should we persevere and increase in the mortification of sin, for Burial is a continued dying to sin; we should not only renounce and give over all the sins of our former lives, but presevere in this resolution, and increase in our endeavor against sin daily. A Christian living in sin, and serving his lusts, is like a Spectre and Ghost arisen out of the grave.

2. So for Christ's Resurrection. In this Ordinance we profess to rise again with Christ, and therefore should not only put off the old Man, or body of sin; but have an earnest impulsion within ourselves to the duties of Holiness, and be breathing after, and pressing on yet more and more to the purity and perfection of the heavenly Estate: Phil. 3.14. I press toward the mark for the price of the high calling of God in Christ Jesus. Well then, unless those that are baptized into Christ change their course of life, all their Profession is but an empty Formality, a Mockery, a mere Nullity as to reward, not as to punishment: Their circumcision is made uncircumcision, Rom. 3.25. As when God came to reckon with his People. Jer. 9.25, 26. Behold, the days come, saith the Lord, that I will punish the circumcised with the uncircumcised, Egypt, Judah and Edom, with the children of Ammon and Moab, and all that are in the utmost corners, that dwell in the wilderness; for all these nations are uncircumcised (in flesh) and all the house of Israel are uncircumcised in the heart. Circumcision was the Sign and Seal of the new Covenant to them, as Baptism is to us; they were distinguished from other Nations that were without it, and this Prerogative they stood not a little upon, Gen. 34.14. We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us. They quarrelled with Peter, Acts 11.3. Thou wentest in to men uncircumcised, and didst eat with them. Now to cut off this presumption God telleth them, this was a sorry stay for them to trust to: for he intended shortly to hold a Visitation, wherein he would proceed against wicked persons, without difference whether circumcised or uncircumcised, and would deal impartially with the one and the other, because the one were such in heart, as the others were in flesh. The outward Rite is of no force and worth in God's account.

2. It is a Bond, wherewith we bind our Souls. It is enough evidence that, because it is an Answer to the Covenant, 1 Pet. 3.24. as there God undertaketh to renew and strengthen us, and give us Grace by his Almighty Power; so we undertake to improve this Grace, and to put off the old Man, that we may walk in newness of life; and Covenant-engaging is the most solemn engaging, Ezek. 20.37. I will cause you to pass under the rod, and I will bring you into the bond of the covenant. As also by Analogy, Gal. 5.3. I testify to every man that is circumcised, that he is a debtor to the whole Law: He obligeth himself to the whole Economy of Moses ; so by parity of reason, he that is baptized is a debtor to the Law of Faith. And so Debtors is the word used by the Apostle, Rom. 8.12. Therefore, Brethren, we are debtors, not to the flesh, to live after the flesh. A Covenant-bond is sacred, as that of an Oath or Vow; a solemn Promise made to God hath the nature of a Vow, Numb. 30.2. If a man vow a vow to the Lord, or swear an oath to bind his soul with a bond, he shall not break his word, he shall do according to all that proceedeth out of his mouth. Now if it be not performed, we violate God's Ordinance, and are infringers of the Oath sworn to Christ, and so are to be reckoned among the Perfidious, rather than the Faithful. Besides, • ache it in the notion of a Dedication, or Consecration, or yielding ourselves to the Lord. Every Consecration implieth an Execration, whether it be formally expressed or no. Sometimes it is expressed, Nehem. 10.29. They entered into a curse, and into an oath to walk in God's Law. Now see if this holds not good in the new Covenant, consider the tenor of it, Mark 16.16. He that believeth and is baptized, shall be saved; but he that believeth not shall be damned. Therefore the Bond of the Covenant is a strict Bond.

Use 1. Is matter of lamentation, that so many are baptized into Christ, and yet express so little of the fruit of his Death or Resurrection. Alas! the Rabble of nominal Christians live in defiance of the Religion which they profess, and are angry with those that would reduce them to the strictness of it. They are alive to sin, and dead to righteousness; as if they had promised rather to continue in their sins, than to renounce and disclaim them, and were in Covenant with the Devil, the World and the Flesh, rather than Father, Son and Holy Ghost, as if they had vowed to be utterly unlike to Christ. Now it will go ill with them in the Judgment, worse than with Heathens, because they knew better, were obliged to do better, had grace to do better (in offer at least.) We laugh at the rudeness of one bred up at Plough; but are sorely displeased at the ill manners of one bred in places of more refined Conversation. The Heathens were never buried with Christ in Baptism, never professed to be dead to the World, or alive to God; but Christians are under a solemn engagement; and if they had the courage to set about their Duty, would God be wanting to them?

Use 2. To persuade you to make Conscience of your Baptismal Vow, and to observe and perform it with all good fidelity, and that in both parts of it.

1. Dying to sin, you are not only dead, but buried: O do not neglect the mortifying of your sins. You think it is hard to renounce sensual delight and pleasure, but better lose the pleasure of the Senses, than incur the pains of Hell; that is that which our Savior teacheth us, Mat. 5.29, 30. If thy right eye offend thee, pluck it out and cast it from thee. For it is profitable for thee, that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off and cast it from thee, &c. Literally that place cannot be taken, no man ever yet hated his own flesh, nor can he lawfully hate it; this is contrary to the sixth Commandment: for a man to hurt his body to prevent his sin, is to run from one fire into another, to be guilty of Murder, to prevent Adultery, the fault is not in the eye, but in the heart, Mat. 15.19. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witnesses, blasphemies. If the right eye were plucked out, the left eye might easily transmit the temptation. Metaphorically you may take it for the principal members of the body of sin, beloved lusts. But the meaning is, it is better to be blind than damned, to lose their senses than lose their Souls, much more to deny the pleasures of sense. You may say, if you allow yourselves a little liberty, the danger is not great; you should say rather, the pleasure is not great, therefore mortify your sins.

Motives.

1. Till sins be mortified, they easily break out again: 2 Pet. 2.20. For if after they have escaped the pollutions of the world, through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein and overcome, &c. their heart is in secret league with their lusts, which is never thoroughly dissolved.

2. Your consolations will be but small. Mortification breeds joy and peace, especially the mortification of a Master-sin: Psal. 18.3. I was also upright before him, and I kept myself from mine iniquity. A man showeth his uprightness in mastering this sin. The dearer any victory over sin costs you, the sweeter will the issue be. Voluntarily and allowedly to commit a known sin, or omit a known duty, maketh our sincerity questionable: Jam. 4.17. Therefore to him that knoweth to do good, and doth it not, to him it is sin.

3. Crosses will be many: Hos. 5.15. I will go and return to my place, till they acknowledge their offense, and seek my face: in their affliction they will seek me early. Isa. 27.9. By this therefore shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin.

4. Doubts will be troublesome. To obey Christ a little, and the Flesh more, is no true obedience, and such will have no rejoicing of heart: Job 20.12, 13, 14. Though wickedness be sweet in his mouth, though he hide it under his tongue, though he spare it, and forsake it not, but keep it still within his mouth; yet his meat in his bowels is turned into poison, and becomes the gall of asps within him. Sin proveth bitter and vexing, till we leave it, and sinners still have a secret sting within.

5. The Heart is benumbed and stupefied: Heb. 3.13. Hardened through the deceitfulness of sin, that is the sorest Judgment to become stupid.

2. To walk in newness of life.

First, It is the most noble life the Nature of Man is capable of, it is called the life of God, Eph. 4.18. it floweth from the gracious presence of God dwelling in us by the Spirit, which engageth us in the highest designs.

Secondly, It is the most delectable life: Prov. 3.17. Her ways are ways of pleasantness, and all her paths are peace. We live upon God as represented to us in a Mediator, and avoid the filthiness, delusions, vexations of the World and the Flesh.

Thirdly, It is the most profitable life, it is a preparation for, and introduction into eternal life: Rom. 6.22. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.

SERMON IV.

HERE the Apostle proveth, that continuance in sin cannot be supposed in them that are really and sincerely dedicated to Christ in Baptism, from the strict Union between Christ and them, and their Communion already thereupon with him in his Death. They are planted into Christ, and particularly into the likeness of his death ; therefore the Virtue and Likeness of his Resurrection is communicated to them. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.

In the words,

• 1. A Supposition, and
• 2. An Inference.

1. The Supposition proceedeth on two grounds. One is taken from the general Nature of Sacraments, that they signify and seal our Union and Communion with Christ. The other from their direct and immediate Use, our Communion with his Death.

2. The Inference, and Consequence drawn thence, That we shall be also planted into the likeness of his resurrection. The reason of the Consequence is, because if we have indeed Communion with Christ in one Act, we shall have Communion with him in another; for the one doth but make way for the other, the death of sin for the life of Holiness. But what is this Likeness of his Death▪ and this Likeness of his Resurrection? (1.) The Likeness of his Death hath been already explained to be a dying to sin and to the world, as the fuel and bait of sin; our old man is crucified, verse. 6. and the world is crucified to us, and we to it, Gal. 6.14. Not that we are utterly dead to all the motions of sin, but the reign of it is broken, its power much weakened. (2.) What is this Likeness of his Resurrection? There is a twofold Resurrection, a Resurrection to the Life of Grace, and to the Life of Glory. The one may be called the Resurrection of the Soul, the other the Resurrection of the Body. Both are often spoke of in Scripture. The first is spoken of here, our being quickened, when we were dead in trespasses and sins, and raised from the death of sin to newness of life, verse. 4. But though Regeneration or Resurrection to the Li • e of Grace be principally intended; yet Resurrection to the Life of Glory is not altogether excluded; for the one is the beginning of the other, and the other surely followeth upon it by God's Promise; the joys and bliss of the last Resurrection are the reward of those, who have part in the first Resurrection, and are raised to Holiness of life. When the Apostle had first said, Phil. 3.10. That I may know him, and the power of his resurrection, he presently addeth in verse. 11. If by any means I may attain to the resurrection of the dead. When once we are raised from the death of sin to the life of Grace, then the benefit reacheth further than to anything within time, it accompanieth a man till death and after death, and preserveth his dust in the grave, that it may be raised into a body again, and so in Body and Soul we are made partakers of the glorious Resurrection of the Just. So Eph. 2.5, 6. He hath quickened us together with Christ; and raised us up together with Christ: the one expression signifieth our Regeneration, the other our rising to Glory: first he quickeneth us by his converting Grace, and then glorifieth us by his rewarding Grace. All that I shall say concerning this double Resurrection, may be referred to these three Considerations.

1. That both are the fruit of our Union with Christ, his raising us to a new life, and his raising us to the life of Glory: 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 his Spirit that dwelleth in you. The same Spirit that we received by Union with Christ, doth first sanctify our Souls, and then raise our Bodies.

2. That the one giveth right to the other, Rom. 6.8. If we be dead with Christ, we believe that we shall also rise with him ; that is, live with him in glory, Rom. 8.13. If ye through the Spirit mortify the deeds of the body, ye shall live.

3. That when we are fully freed from sin, then we attain to the full Resurrection: somewhat of the fruit of sin remaineth in our bodies till the last Day, but then is our final deliverance; therefore it is called the day of redemption, Eph. 4.30. Well then, the meaning is, If the fruits of his Death be accomplished in us, we shall be sure to partake of all the fruits of his Resurrection.

Doctrine. That Union with Christ, sealed in Baptism, inferreth a Conformity or Likeness both to his Death and Resurrection.

This point I will lay forth to you in these five distinct Considerations.

• 1. That there is a strict Union between Christ and Believers.
• 2. That this Union is signified and sealed in Baptism.
• 3. That this Union sealed in Baptism inferreth a Likeness or Conformity to Christ.
• 4. That this Likeness and Conformity to Christ is both with respect to his Death and Resurrection.
• 5. If with the one, by infallible consequence it must be with the other.

1. That there is a strict Union between Christ and Believers. It is represented in Scripture by many Metaphors, I will look no further than that of the Text. The similitude is taken from a Graff, which becometh one Plant with the Tree, upon which it is engras • ed, and draweth the sap of life and fruitfulness out of it: So we are united to Christ as the stock, and receive the Spirit from him, as the graff doth the sap from the root. The Apostles word is 〈 in non-Latin alphabet 〉 , we are planted together, we are not so planted together as one tree is by another, sicut arbor inter vel juxta arbores, thus a whole Orchard is planted together: But the one is planted into another, as the branch is into the stock and root. Trees that are planted by one another, may be said to be planted together in regard of situation and place: but a slip planted into a stock, is planted together in regard of sustentation and influence. Once more, this being planted together, is not in regard of time, for now some, now others are planted into it; but in regard of Union, all first or last are planted into Christ, they do not all live together in one Age, nor are they converted at one time; but they all live in Christ. But because similitudes do not every way square with the thing which they are brought to represent; let us see wherein this similitude of a Graff is like or unlike the Mystery set forth thereby.

1. Let us take notice of the difference and dissimilitude.

1. In ordinary ingraffings the stock is base, when the Plant is noble and generous, • s when the branch of a choice Apple-tree is planted into a Crab-stock. But the case is quite otherwise here, all the goodness is in the stock or root, we were branches of the wild olive-tree, Rom. 11.17. or the degenerate plants of a strange vine, as the Prophet speaketh, Jer. 2.21. Men when they engraff seek out the choicest Slips or Plants, and are wont to send far and near for such: but God maketh another choice of Plants wild by Nature, who can bring forth no good fruit of themselves, and graffeth them into Christ the Mediator, That they may be filled with the fruits of righteousness, which are by Christ Jesus to the praise and glory of God, Phil. 1.11.

2. Be the Slip generous or base, if it be dead, the engraffing is in vain; Though the stock be never so lusty and growing, it cannot quicken a dead Slip: But it is otherwise here, Eph. 2.1. And you that were dead in • respasses and sins, yet now hath he quickened.

3. The Graff bringeth forth fruit according to its own nature, and its own kind: But here the Graff is changed by the stock, and followeth the nature of the stock, We are made partakers of a Divine Nature, 2 Pet. 1. 4. and so live to God: this fruit belongeth to the stock, and wholly cometh from his influence.

2. Let us see the Likeness and Resemblance.

1. As the Branch and Stock make one Tree; so we that are cut off from our old Root, and planted into Christ, become one with him: I am the Vine, ye are the branches, Joh. 15.5. We are one with him, not by way of Adhesion, as Ivy cleaveth to the Oak, and receiveth nourishment from it; but by way of Insition and Implantation: there is a closer Union between the Graff and the Stock, than there is between the Ivy and the Oak.

2. In regard of influence, as Plants receive moisture and juice from the Root; so do we receive nourishment from Christ. As the Apostle speaketh of the Covenant-stock, Rom. 11.17. Thou partakest of the root and fatness of the Olive-tree ; meaning it of the privilege of Ordinances and means of Grace, which the Gentiles did partake of by becoming Abraham's seed by Faith. So it is true of the Mediator, o • the Root and Head of the renewed Estate; we partake of his fatness, without which we should soon die and wither: Joh. 15.4. As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me. The Spirit by the grace of the Redeemer is distributed to Believers, as juice to the branches, as long as they abide in their stock, and are not cut or broken off. It is not a bare imitation, but influence.

3. The effects are Life, Growth and Fruitfulness.

1. Life, 1 Joh. 5.12. He that hath the Son hath life, and he that hath not the Son hath not life. We have no life, but as planted into Christ, who is our Root; both the life we have, and the life we hope for, cometh from him: Gal. 2.20. I am crucified with Christ. Nevertheless I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God who loved me, and gave himself for me.

2. Growth, Col. 2.19. Not holding the head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. Every member doth its part, but the influence, whereby they increase, is from the Head. Now our growth is either in Mortification, when by degrees we get more strength to kill sin; or in Vivification, or our rising more and more to newness of life.

3. Fruitfulness, Joh. 15.5. He that abideth in me, and I in him, the same bringeth forth much fruit: and the wisdom that is from above, is said to be full of good fruits, Jam. 3.17. that is, plentiful in acts of Holiness, Obedience and Love; to do a little good may be more from Chance than Nature. Well then, from the whole we see, that the power of dying to sin, and walking in newness of life is derived from Jesus Christ, and he should have the praise of all; for he merited these benefits for us, and effecteth them in us by his Spirit, which we receive by virtue of Union with him.

2. That this Union is signified and sealed in Baptism, I will not speak much of this, because I handled it before in another verse. Only let me mind you, that there is a visible external professed implantation into Christ, and an internal and real implantation: the one is by Baptism, the other is by the Spirit: both together make complete Baptism, 1 Cor. 12.13. For by one Spirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free: and have been all made to drink into one Spirit. One alone is the Baptism of Water, the other the Baptism of the Spirit: The one inferreth an obligation, the other produceth an inclination to die unto sin, and to live unto God. And therefore,

• 1. Let us speak of Baptism, and
• 2. Of Regeneration.

1. Of Baptism, which inferreth an obligation. All those that profess Faith in Christ, and an interest in him, are by Baptism taken into the number of his Disciples, and visibly joined into his Church, Acts 2.41. Then they that gladly received his word, were baptized, and the same day there were added unto them about three thousand souls. And therefore they are bound to rise from the death of sin to the life of Grace, and to make use of the virtue purchased by Christ's Death, and evidenced by his Resurrection, to this end and purpose, and to use all good endeavors to subdue sin: and a double woe and curse shall befall us, unless we verify and make good this Vow and Profession by our constant practice. And therefore all the Members of the visible Church are to be put in mind, that they are planted into the likeness of his Death, and engaged to walk in newness of life: 1 Joh. 2.6. He that saith, he abideth in him, ought to walk also as he walked. Not only he that abideth in him, as a real Member of his mystical Body; but he that saith, he abideth in him. All that profess Communion with Christ, their Profession bindeth them to a resemblance of Christ, otherwise their Baptism is but a mockery, and their Profession a dissembling and counterfeit respect to Christ's Name and Memory. It may be said to them, as Alexander said to one that bore his Name, but was a Coward, Either lay aside the name, or put on greater courage. So either do as Christians, or do not pretend to be Christians.

2. As to Regeneration figured by Baptism. In Regeneration there is planted in us, or put into us a Principle destructive of sin, and impulsive to Holiness. Now the working and urging of this Principle should not be restrained or obstructed.

1. As to the destruction of sin, the checks of the new Nature should be observed: 1 Joh. 3.9. Whosoever is born of God doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God.

2. As to the perfecting of Holiness, where the life of Holiness is begun, we should give way to its operations; and when the new Nature would break out with operations proper to itself, we should obey these motions: 1 Joh. 2.5. But whoso keepeth his word, in him verily is the love of God perfected ; that is, breaketh out into its consummate and perfect effect. So 2 Pet. 1.8. For if these things be in you and abound, they make you that you shall be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. Grace in its vigor will put you upon fruits becoming a Christian; this vigor should not be quenched, which is our internal Baptism.

3. This Union sealed in Baptism inferreth a Likeness and Conformity to Christ. I prove it thus.

First, Surely we are cut off from our old stock, and planted into a new one to better our condition, that it may be otherwise with us in Christ, than we were when we merely belonged to Adam. This improvement of our estate and condition cometh from our being planted into a new stock, and partaking of his virtue and influence, and that inferreth a likeness: 1 Cor. 15.49. As we have born the image of the earthly, we shall also bear the image of the heavenly. As we grew upon our natural Root, we were like Adam ; but when cut off and planted into a new Root, we are made like Christ. How like Adam? Gen. 5.3. Adam begat a son in his own likeness ; corrupt man begat a corrupt son, mortal man begat a mortal child. So by proportion we may conceive of the image of the Heavenly, first made holy, then happy creatures: in the first we had the seed and pledge of death and corruption, and in the second the seed and pledge of incorruption, immortality and life.

Secondly, Christ was • it to be a Pattern, to whom all the rest of the Heirs of Promise should be conformed, for this reason: Because he was the Head of the renewed state. Primum in unoquo{que} genere est mensura & regula caeterorum, the first and best in every kind is the measure and rule of the rest. He is a Fountain of Grace set up in our Nature: Rom. 8.29. He hath predestinated us to be conformed to the image of his Son, that he might be 〈 in non-Latin alphabet 〉 , the first-born among many brethren, that principal new Man, to whom we might be conformed. In every case wherein one thing beareth the image and likeness of another, there must not only be similitude, but deduction, or a means of conveying that likeness. Both are in Christ, therefore Christ is set up as a Pattern in our Nature, who lived among men in the same flesh that we have, to teach us a life of Holiness and Patience, and contempt of the World.

Thirdly, The sameness of the Spirit in Head and Members doth evidence this. For the Spirit worketh uniformly in both: Rom. 8.9. But ye are not in the flesh, but in the Spirit, if so be the Spirit of God dwell in you. The sap of the stock doth all; now if the stock be the good Vine, the fruit must be as the sap is, the branches must bring forth Grapes. Christ as the Root communicateth to us not only the fruits and effects of his Death and Resurrection; but also the likeness of it, in a way proper for our reception. We partake of the likeness of the Root by Analogy and just proportion, and what was done to Christ literally, is spiritually done to us; he died for sin, we die unto sin; he rose to live unto God, so do we in our way here upon earth, as we seek his Glory and do his Will.

Fourthly, That this Likeness and Conformity to Christ is carried on with respect to his Death and Resurrection. To clear this it is good to see, wherein our Likeness to Christ consists. He was to be a Pattern to us in three things.

• 1. His Graces.
• 2. His States.
• 3. The special Acts of his Mediation.

1. His Graces. There are certain Graces wherein we resemble God, as Wisdom, Purity, Holiness, Goodness and Truth; in these God himself is our Pattern, Mat. 5.8. Be ye perfect, as your Father which is in heaven is perfect. There are other Graces that help us in the duties of subjection to God, as Faith, Patience, Humility, Self-denial and Obedience; in these we cannot have the Pattern from God, for God is over all, and subject to none; therefore in these Christ is a Pattern to us. As for instance, Humility, Mat. 11.29. Learn of me, for I am meek and lowly in heart. For Obedience, Heb. 5.8. Though he were a Son, yet learned he obedience by the things which he suffered. For Patience and Self-denial, 1 Pet. 2.21, 23. Christ suffered for us, leaving us an example, that we should follow his steps. Who when he was reviled, reviled not again, when he suffered, he threatened not, but committed himself to him that judgeth righteously. Thus in his Graces must we resemble him.

2. In his States, of Humiliation and Exaltation, wherein we must be content to follow him who first suffered, and then entered into the Glory that he spake of. His people are usually afflicted, persecuted, slandered, now they must suffer all for the hopes of a better life, because therein they do but follow the Captain of their Salvation, who was made perfect through sufferings, Heb. 2.10. And if we suffer with him, we shall also be glorified together, Rom. 8.17. So 2 Tim. 2.11, 12. If we be dead with him, we shall also live with him; if we suffer, we shall also reign with him. 2 Cor. 4.10. Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our mortal flesh: And in many other places▪ where Christ's Pattern is urged to bespeak our Patience, and encourage our Hopes, that we may bear his Cross after him with an hope of those endless Joys, which our Redeemer now possesseth. He first endured the shame, Heb. 12.2. and was misrepresented in the World as we are, but at length was vindicated, being mightily declared to be the Son of God with power.

3. In the special Acts of his Mediation, which are his Death and Resurrection. These are of special consideration; for these are not barely a Pattern propounded to our imitation, but have a great influence upon our dying to sin, and living to Holiness. To clear this let me note to you, That effects of Grace in us are ascribed to those Acts of Christ's Mediation, which carry most correspondence with them: thus our Mortification is referred to Christ's dying, and our Vivification to his Resurrection unto life, our heavenly mindedness to his Ascension: So that all Christ's Acts are spiritually verified in us, we die to sin as Christ died for sin, and rise again to newness of life, as Christ rising from the dead, liveth a new kind of life to what he did before. Let us a little state the dependence of the one upon the other: Our Acts depend on Christ, four ways.

• 1. As the Effect on the Cause.
• 2. As the thing purchased on the Price.
• 3. As the Copy on the Pattern.
• 4. As the thing promised on the Pledge thereof.

1. As the Effect on the Cause. By the same virtue by which Christ was raised from the dead, by the same Almighty Power are we raised to newness of life; the same Almighty Power is engaged for working Grace, and carrying on Grace, and perfecting Grace in Believers which wrought in Christ, when he was raised from the dead: Eph. 1.19, 20. According to the working of his mighty power, which he wrought in Christ, when he raised him from the dead. Compared with Rom. 6.4. Like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

2. As the thing purchased on the Price. All Christ's Actions have an aspect on his Merit. The Foundation was laid in his Death. This Resurrection evidenceth, that this Purchace holdeth good in Heaven, and that his Merit, Ransom and Satisfaction are perfect: Rom. 4.25. Who was delivered for our offenses, and rose again for our justification.

3. As the Copy on the Pattern or Original. Christ dying and rising in our Nature is a Pattern, to which all the Heirs of Promise must be conformed, as the Apostle telleth us, 1 Cor. 15.23. First Christ, then they that are Christ's.

4. As a thing promised on the Pledge thereof. Christ dying is a Pledge of our dying to sin; and his rising a Pledge of our rising to Holiness first, and Glory afterwards: Therefore our old man is said to be crucified with him, Rom. 6.6. and we are said to sit down with him in heavenly places, Eph. 2.6. It is already done in the Mystery, and shall be surely done in the effectual application in all that belong to God.

5. If there be a likeness to his Death, by infallible consequence there shall be a likeness to his Resurrection. Those that are dead with Christ shall also live with him: Gal. 2.20. I am crucified with Christ, nevertheless I live. Where sin is mortified, there is a new life engendered, which will at length end in the life of Glory. It must needs be so for these reasons.

First, Christ is not divided; those that really partake with him in one Act, partake with him in all, it is a necessary consequence. The death of sin and the life of Holiness are the two branches wherein we profess our Communion with Christ in his Death and Resurrection, and therefore these cannot be sundered, we must reckon upon both, or else we have neither: Rom. 6.11. Likewise reckon ye yourselves also to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. In our dying to sin Christ's dying is conspicuous in us, and his Resurrection in our walking in newness of life: as it was with him, so must it be with us.

Secondly, God doth not love to leave his work imperfect. Now imperfect it would be, if besides ceasing to do evil, we should not learn to do well: Amos 5.14. Seek good, and not evil, that you may live: and again, verse. 15. Hate the evil, and love the good. Their affection to good must be evidenced by their cordial detestation of evil, and their hatred of evil must kindle their affection to good. This is perfect Christianity: it is said of the foolish Builder, That he began, and was not able to make an end, Luke 14.30. Our Conversion is complete, when there is a turning from sin to God.

Thirdly, That the temper of our hearts may carry a meet proportion with the Divine Grace. Duty is the Correlate of Mercy: now Grace and Mercy are not only privative, but positive; Gen. 15.1. I am thy shield and thy exceeding great reward. Psal. 84.11. The Lord God is a sun and shield, the Lord will give grace and glory; no good thing will he withhold from them that walk uprightly. So the godly man is described, Psal. 1.1, 2. Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the Law of the Lord, and in that Law doth he meditate day and night. There is not only an abstinence from gross sins, but an earnest love to God and his ways: Rom. 8.1. Who walk not after the flesh, but after the Spirit.

Fourthly, This is the end of Mortification. God subdueth sin to make way for the life of Grace: 1 Pet. 2.24. That we being dead to sin, should live unto righteousness. Dying to sin is made a step to the life of Righteousness. So Heb. 9.14. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your consciences from dead works to serve the living God. We are hereby freed from clogs and impediments.

Fifthly, Sin is the better mortified, when life is introduced; for the Love of God doth most engage us to hate evil: Psal. 97.10. Ye that love the Lord, hate evil. Life is sensible of what is contrary to it.

Use 1. Information, it informeth us of divers Truths.

1. Except a man be turned from sin to Holiness, he is not made a partaker of Christ; and therefore while he lives in sin, cannot be justified, or have any right to pardon: He that continueth to live in his sins, shall die in his sins, and miserable shall his portion be forever. Well then, be persuaded, if we would have the comfort of Christ's Death, we must be changed into the likeness of it.

2. How much it concerneth every Christian to be cautious and watchful. For he is to remember this within himself, I am to represent Christ's Rising and Dying; the death of sin must answer the Death of Christ, and the new life his Resurrection. Now is Christ's dying and rising seen in us? We were never implanted into him, unless it be so. Therefore unless we will declare to the World▪ that we have no Union with Christ, we must endeavor after Holiness. What maketh so many Atheists in the World, but because so few Christians discover the fruit of their Baptism, they live as if they were wholly alive to sin and the world, and dead to righteousness.

3. That they have not yet attained to true Christianity, that content themselves with abstaining from gross sins; but make no conscience of loving, serving, pleasing and glorifying God, or preparation for the World to come. They do no man wrong, but have no care of Communion with God. Paul could say, 〈 in non-Latin alphabet 〉 , To me to live is Christ, Phil. 1.21. meaning, that he had no other object, and employment for his life, but Christ and his Service. But these wholly live to themselves; a true Christian can say, Rom. 14.7, 8. None of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord; whether we live therefore or die, we are the Lord's.

Use 2. Is Exhortation to press you, 1. To die unto sin. All that profess themselves Christians are by obligation dead; O do not keep it alive after you have undertaken its Death: charge your Consciences with your Baptismal Vow. Besides, Christ hath purchased Grace enough for the subduing and mortifying of sin, and we have engaged ourselves to improve this Grace. The Ordinances call upon us every day to do it yet more and more, the Word and Sacraments, with the dispensations of which there go some motions of the Holy Ghost, Nehem. 9.20. Thou gavest them also thy good Spirit to instruct and teach them: O quench not his motions, disobey not the sanctifying Spirit. If this Grace hath taken hold of your hearts in any sort, and you are affected with the offers of it, you are bound to improve it the more: Col. 3.3. For ye are dead, verse. 5. Mortify therefore your members which are upon the earth, you are dead by Vow and Covenant, dead by Grace offered, dead by Grace received: Habitual mortification maketh way for actual. Habitual mortification is, when the heart is turned from sin, so that it is turned against it: Actual mortification consists in the resisting and suppressing its motions; Rom. 8.13. If ye through the Spirit mortify the deeds of the body, ye shall live. Once more, none are in such a dangerous condition as those who have begun the work, and then give it over, 2 Pet. 2.20. For if after they have escaped the pollutions of the world, through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them than the beginning. Those that fall from a common work, make their condition more uncomfortable. For real Believers the reign of sin is broken, its strength and power much weakened by Grace, but still it is working and stirring. Gal. 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 do. Rom. 7.23. I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin, that is in my members. Therefore still you must take care of this work.

Means.

1. Be sensible of the evil of sin. When once we begin to make light of sin, we lie ready for a temptation. God doth not make little reckoning of sin, Christ's Death showeth it, Rom. 8 3. What the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh. Infants death showeth it, Rom. 5.14. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adams transgression. The punishment of the wicked showeth it, Rom. 2.9. Tribulation and anguish upon every soul of man that doth evil, of the Jew first, and also of the Gentile. The smart of God's children showeth it, Prov. 11.31. Behold the righteous shall be recompensed in the earth; much more the wicked and the sinner.

2. Earnestly resolve against it in the strength of Christ: 1 Pet. 4.1. Forasmuch then as Christ hath suffereth for us in the flesh, arm yourselves likewise with the same mind; for he that hath suffered in the flesh, hath ceased from sin: The mind is hereby fortified. Christ's dying engageth them to it, Christ hath suffered for it, and we are bound to subdue the flesh, and deny the pleasures of it.

3. Seriously endeavor against it, according to the advantages the Spirit giveth you; a conscientious Attender on the Ordinances of God hath many motions and helps.

2. To walk in newness of life, or to express the likeness of Christ's Ressurection. The spiritual Resurrection is described, (1.) By the Cause of it, Joh. 5.25. The • our is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. In the spiritual sense that Power was already executed by him, in raising sinners out of the grave of sin, for he saith, it now is. It is the Voice of Christ awakens, as, Lazarus come forth. Do not then delay, do not say, it is too soon, Heb. 3.15. To day if ye will hear his voice, harden not your hearts. (2.) The Nature of it, as to the first Grace, Eph. 5.14. Awake thou that sleepest, arise from the dead, and Christ shall give thee light ; awake as a man out of his wine: as to the progress of it, 1 Cor. 15.34. Awake to righteousness, and sin not. Rouse up yourselves out of this drowsy condition of sin to a lively exercise of Grace. (3.) The tendency and end of it, Col. 3.1. If ye then be risen with Christ, seek the things that are above, where Christ sitteth at the right hand of God.

SERMON V.

IN this Verse the Apostle explaineth, how we are planted into the likeness of Christ's Death, Knowing this, that our old man is crucified with him, &c.

In the words,

• 1. A Truth represented, That our old man is crucified with him.
• 2. The manner of applying and improving this Truth.

For the former Branch,

• 1. Christ's undertaking, Our old man is crucified with him.
• 2. The Fruit and End of it, That the body of sin might be destroyed.
• 3. The Obligation lying upon us, That we might no longer serve sin. Or,
  • 1. What Christ doth, he was crucified, And our old man crucified with him.
  • 2. What the Spirit doth, That the body of sin might be destroyed ; that is, the Reign of it broken, the Power of it weakened yet more and more, Acts prevented, Habits cast off.
  • 3. What we must do, That henceforth we may not serve sin.

Doctrine. That the Reign of sin would be sooner broken, if we did seriously consider and believe the great End of Christ's Death and undertaking on the Cross.

This will appear, (1.) By explaining the several Branches of the Text. (2.) Giving Reasons.

1. In the Explication take notice of,

First, The Truth represented, which is expressed in three Branches.

1. What Christ doth, or his intention and undertaking on the Cross. Our old man is crucified with him. Where observe,

I. That sin within us is called an Old man, partly because it is born and bred with us, it had its rise from Adams Fall, and is ever since conveyed from Father to Son unto all who are descended from Adam: Rom. 5.12. Wherefore as by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned. Psal. 51.5. Behold, I was shapen in iniquity, and in sin did my mother conceive me. Partly because this natural corruption, which we inherit from the first Man, is opposite to that new Man, which consisteth in Knowledge, Righteousness, and true Holiness: Eph. 4.22, 24. That ye put off concerning the former conversation the old man, which is corrupt, according to the deceitful lusts: And that ye put on the new man, which after God is created in righteousness and true • oliness. And Col. 3.9, 10. Seeing that ye have put off the old man with his deeds▪ and have put on the new man, which is renewed in knowledge, after the image of him that created him. So that the Old man is that perverse temper of Soul which was in us, before we had the knowledge of Christ, or embraced him by Faith. Partly because it is an antiquated thing, as is upon the declining hand, and hasteneth in the Regenerate (as men in their old age) to its own ruin and destruction: 2 Cor. 5.17. Old things are passed away, behold all things are become new. 1 Cor. 5.7. Purge out therefore the old leaven, that ye may be a new lump.

2. This Old man must be crucified, that is the kind of death, which it must die. Sometimes the destruction of sin is called a mortifying of sin, that implieth a putting to death in the general, or a killing the love of sin in our Souls; sometimes a crucifying of sin, that showeth the particular kind of death we must put it to, and this for a double reason. Partly to show our conformity and likeness to Christ's Crucifixion: Partly because it expresseth the nature of the thing itself, the Cross bringeth pain and death: So is sin weakened by godly sorrow, which checketh the sensual inclination. The strength and life of sin lieth in a love of pleasure, and one special means to mortify it is godly sorrow, 2 Cor. 7.10. For godly sorrow worketh repentance to salvation never to be repented of. Those that have tasted the bitter waters are more easily induced to forsake all known sin. Well then, sin must be crucified, a man fastened to the Cross suffereth great pain, his strength wasteth, and his life droppeth out with his blood by degrees: So sin is not subdued but by constant painful endeavors, not by feeding the flesh with carnal delights, but by thwarting it, watching, striving against it, bemoaning ourselves because of it, and so by degrees the love of it is not only weakened, but deadened in our Souls. If it be tedious and troublesome, nothing that hath life will be put to death without some struggling: we must be content to suffer in the flesh, Christ suffered more, and none but he that hath suffered in the flesh ceaseth from sin, 1 Pet. 4.1. You make it more painful by dealing negligently in the business, and draw out your vexation to a greater length: the longer you suffer the Canaanite to live with you, the more doth it prove a thorn and goad in your sides. Our affection increaseth our affliction, your trouble endeth, and your delight increaseth, as you bring your Souls to a thorough resolution to quit it. Quàm suave mihi subi • o factum est carere suavitatibus nugarum! No delight so sincere as the contempt of vain delights. The crucified man's pains end when death cometh.

3. This Old man was crucified with Christ. This Phrase and manner of speech is difficult, and therefore must be explained.

1. That Christ was crucified for us, in bonum nostrum, for our good, is past dispute with Christians. Surely he hath born our griefs, and carried our sorrows, Isa. 53.3. he endured the punishment which sin had made our due.

2. That he stood before the Tribunal of God representing us, and so died loco & vice omnium nostrî, in the room as well as for the good of his people, should as little be doubted: 2 Cor. 5.14. For if he died for all, then were all dead ; that is, in him: he died not on the Cross as a private, but a public Person.

3. Christ died not only to expiate our guilt, but to take away the power of sin; at least the end of Christ's suffering, and dying on the Cross for our sins, was to purchase Grace, that we might crucify sin, that is, forsake it with grief and shame, Heb. 9.26. Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself ; that is, not only to expiate the guilt of our sins, but to abolish the power of them. He came to redeem us from the slavery of sin, Tit. 2.14. Who gave himself for us, that he might redeem us from all iniquity.

4. As soon as we are regenerated and converted to God, there is a closer application of the Death of Christ, we partake of the influence and fruit of his Merit and Purchace, and the benefit is made ours, and so our old man is said to be crucified with him. The Merit of his Passion beginneth then to take place, so that every good Christian can say, I am crucified with Christ, Gal. 2.20. our old man beginneth then to receive its deaths wounds; so that we are not the • ame men we were before, being made partakers of the fruit of Christ's Death.

II. The Fruit of it, or what the Spirit is to do, that is intimated in the next Clause, That the body of sin might be destroyed. Here, 1. What is meant by the body of sin. 2. In what sense it is said to be destroyed.

1. What is meant by the body of sin? Answ. By the body of sin is meant the whole stock and mass of corruption, which is called a body of sin.

1. Because it is composed of many sinful passions and disorders, as the body is of divers members, Col. 2.11. In putting off the body of the sins of the flesh. And again, Col. 3.5. Mortify your members upon the earth: It is not meant of the natural, but sinful body; for it follows, Fornication, uncleanness, inordinate affection, evil concupiscence and covetousness, which is idolatry.

2. Because they are executed by the body, Rom. 6.12. Let not sin reign in your mortal bodies. And Rom. 8.13. If ye through the Spirit mortify the deeds of the body, ye shall live. Sin is gotten within us by the Soul, but it hath taken possession of the body; the gate of the senses let it in, and other powers of the body are as ready to let it out.

2. In what sense it is said to be destroyed? The Duty is ours, but the Grace is from God; it is done on God's part by the Spirit, but it is our duty: Rom. 8.13. If ye through the Spirit mortify the deeds of the body, ye shall live. Both Agents carry it on to such a degree in this life, as it may not reign in us. On God's part there needeth no more Merit to get sin destroyed, but that of Christ, nor a greater power than that of the Spirit to subdue it: and by degrees the work is accomplished, its reiging power is taken away by converting Grace, its very Being is abolished by his final perfecting Grace. The same Spirit that begun it at first, ceaseth not to work till it be wholly abolished in us. On our part, we must yield up ourselves to be renewed by him, and obey his sanctifying motions, till our cure be perfectly wrought. Observe here,

1. It is the whole body of sin must be quitted and put off, not actions only, but lusts: 1 Pet. 2.11. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts which war against the soul. Not some parts only and branches, but all sin. As the body compasseth about, and incloseth the Soul; so doth the body of sin inclose us. The corrupt mass is made up of many sins, it is an impure body that hath many members: now all these must be mortified.

2. It must be carried on to such a degree, that sin may lie a dying. We must not cease to oppose sin till it be destroyed, not only scratch the face of it, but seek to root it out. Christians are said to destroy sin four ways.

1. Proposito, in the settled purpose of their hearts, as Christ ceased not till he had done his work: so a Christian, 1 Pet. 4.1. Forasmuch as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind; for he that hath suffered in the flesh, hath ceased from sin. Now a work is spoken of as done, when it is thoroughly purposed to be done. As a fire is said to have taken an house, when it hath only taken a little corner of the house; because if it be not quenched, it will in time consume all. There is a fixed purpose to get rid of it.

2. Voto, in desire, in their constant Prayer accompanied with hearty groans, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death! Psal. 119.133. Order my steps in thy word, and let not any iniquity have dominion over me. Nothing less will content them than a total extirpation of sin.

3. Conat • , they have begun it with a mind to finish it, and are always thwarting and curbing the desires of corrupt Nature: 1 Cor. 9.27. I keep under my body, and bring it into subjection, lest after I have preached to others, I myself should be a cast-away.

4. Eventu, the work is not only really begun, but they have some success in it; and while it is a doing, they have the comfort of it. The reign of sin is broken, Rom. 6.14. Sin shall not have dominion over you; for you are not under the law, but under grace. They are somewhat enabled to prevail over it, so far that there is a manifest difference between them and the carnal, whilst others cherish their lusts, and make provision for them, they crucify them, and are freed from that base servitude.

III. What man must do, or the Obligation lying upon us, That henceforth we should not serve sin. Here observe,

1. The word Henceforth. We did before serve sin; before Regeneration we were all slaves: Tit. 3.3. Serving divers lusts and pleasures. There is a double notion of servitude intimated in Scripture, and confirmed by the practice of all Nations. One is of those that yield up themselves by their own consent and willing subjection in bondage to another, of which that Text speaketh, Rom. 6.16. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are whom ye obey. These are servants by consent that yield up their time, and strength, and life to de disposed of by another, to whom they have sold themselves. The other is of that slavery▪ which is introduced by Conquest; as those that were taken in War, were at the dispose of him that took them: that is spoken of, 2 Pet. 2.19. While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. The first deliver up themselves as servants and slaves by their own consent; the other by Conquest: for by the Law of Nature Victory giveth Dominion, and though men had a mind to do otherwise, they cannot help themselves. Both notions express the reign of sin, and our servitude under it, which is both voluntary and unavoidable; at first it is voluntary, afterwards unavoidable; they first yielded up themselves, and then are overcome by their base and brutish lusts; and so lose all liberty and strength of will to help themselves; first willingly and by our own default we run into it, and afterwards we are captivated, and though we are convinced of better, we shall do that which is worse, being overcome by our lusts: though they see their duty, they are not able to perform it, they have some kind of remorse and trouble, but they cannot help or free themselves.

2. Observe, that the Gospel looketh forward to the time to come. It respecteth not what Believers have been before Conversion, and turning to God; but thenceforward they must forsake their sinful lusts, and turn to God. So 1 Pet. 4.2. That he no more should live the rest of his time, in the flesh, to the lusts of men, but to the will of God. Time is short, work is great, since it is not enough for a Christian to cut off one member, but the whole body of sin must be destroyed, and they have been too long dishonoring God, and destroying their own Souls, and cherishing divers lusts in themselves. Therefore now they should more earnestly set about the mortifying of sin. Now as this is an encouragement to those that have long been serving their base lusts and vile affections, and been eminent in wickedness; so it is an engagement to them to double their diligence for the future to serve God, by virtue of their deliverance by Christ: Heb. 9.14. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your consciences from dead works to serve the living God? Luke 1.74, 75. That we being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life. If the Gospel doth not look backward, surely it looketh forward, it obligeth us to be more assiduous and serious in the study of Holiness after Conversion, that if it be possible they may restore the Lord to his honor, reclaim those whom they have hardened in sin, and get their own hearts more loosened from it, since custom hath deeply rooted it in them.

3. Observe the Apostle saith, That we should not serve sin. It is one thing to sin, another thing to serve sin. Though sin doth remain in the godly, it doth not reign in them: to serve sin is to yield willing obedience to it. This may be done two ways.

First, When men slavishly lie down in any habit and course of sin. There is 〈 in non-Latin alphabet 〉 , a way of sinning, as David, Psal. 139.24. See if there be any way of wickedness in me. David would not be corrupt in any of his ways. And again, Psal. 119.29. Remove from me the way of lying. Some are given to one sin, some to another; some covetous, others sensual; some proud, others brutish; there is some iniquity they regard in their hearts and make much of, and indulge in themselves, and so grow slaves to that imperious lust. Now whatever good properties we have otherwise, we must take heed of any one perverse habit, or evil frame of spirit, lest it hamper us, and make fools of us, and make us liable to be caught again after some show of escape. A beast escaped with an halter is easily caught again: so this lust indulged will bring us into our old bondage.

Secondly, When we willingly indulge any presumptuous acts. For Joh. 8.34. He that committeth sin, is the servant of sin. If we allow ourselves to commit any one gross sin, we serve it. Other sins steal into the Soul by degrees, but these at once: therefore we must take heed that we run not willfully into these inordinacies, and yet hope to escape the danger.

Secondly, How all this must be improved by us: 〈 in non-Latin alphabet 〉 , knowing this. The word signifies, 1. Knowledge, 2. Consideration, 3. Assent.

1. Knowledge, understand this. This is of use here; for ignorance of Christ and his Gospel is a great cause of sin, whereas a sound knowledge produceth mortification. Ignorance causeth men to become brutish: 1 Pet. 1.14. Not fashioning yourselves according to the former lusts in your ignorance. 1 Cor. 15.34. Some have not the knowledge of God; I speak this to your shame. On the other side, knowledge is an help to mortification, provided it be found, and such a knowledge both for matter and manner as it ought to be. For matter, that it be a thorough knowledge, Eph. 4.20, 21, 22. But ye have not so learned Christ, if so be that ye have heard him, and been taught by him, as the truth is in Jesus, that ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts. If men were thorougly instructed in the Christian Doctrine, they could not so easily sin against God; but a partial knowledge encourages our boldness in sinning. For manner, it must be lively: 2 Pet. 2.20. If after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ. Joh. 8.32. And ye shall know the truth, and the truth shall make ye free. Jer. 31.19. After I was instructed, I smote on my thigh: I was ashamed, yea even confounded, because I did bear the reproach of my youth. It is but a form of knowledge, not the lively light of the Spirit, which doth not break the power of our lusts.

2. It may import Consideration, and so knowing this is seriously considering this. Many Truths lie by neglected, unimproved, for want of consideration, and that is the cause of men's sins; they consider not God's benefits, Isa. 1.3. The ox knows his owner, and the ass his masters crib; but Israel doth not know, my people doth not consider: nor his Judgments, Job 34.27. They turned back from him, and would not consider his ways: that is made the reason of their sin, they consider not his ways ; that is, the ways of his Providence towards them and others. If men did consider and ponder with themselves, how hateful sin is to God, with what severity he will punish it, what obligations they have to the contrary, it would much check the fervor of their lusts, and they could not go on so quietly in a course of disobedience against God; but they do not seriously consider what they are a doing. Above all, the Death of Christ should be considered by us, as, 1 Pet. 1.18, 19. Forasmuch as ye know, that ye were not redeemed with corruptible things, as silver and gold, from your vain conversations, received by tradition from your fathers. But with the precious blood of Christ, as of a lamb without blemish, and without spot. If men would know, that is, ponder these things in their hearts, and discourse with themselves, Why was so great a price given for our Reconciliation, but that sin might be destroyed, and the great Make-bate between God and us removed out of the way?

3. Knowing is often put for Assent. For Faith is not a Doubting, but a certain Knowledge. And this enliveneth every Truth. If you do believe that Christ came to take away every sin, you have no reason to cherish it. The Word worketh not till it be believed: Heb. 4.2. To us was the Gospel preached, as well as unto them, but the word preached did not profit them, not being mixed with faith in them that heard it. But then it worketh mightily and effectually; for it cometh not to us in word only, but in power: 1 Thess. 2.13. Ye received it not as the word of men, but as it is in truth the word of God, which effectually worketh also in you that believe. And more particularly in Mortification; for it is Faith that purifieth the heart, Acts 15.9. Where the Christian Doctrine is really entertained and received by Faith, it taketh men off from their old sins: 1 Pet. 1.22. Seeing you have purified your souls in obeying the truth through the Spirit. The obedience of the Truth is nothing else but Faith wrought in us by the Spirit upon the hearing of the Gospel, this produceth in us that purity of heart and life, which becometh Christians.

II. I will give you the reasons. The Death of Christ may be considered as it worketh morally, or as it worketh meritoriously. As it worketh morally, it hath a full and a sufficient force to draw us off from sin: as it worketh meritoriously, it purchaseth the Spirit for us. As it worketh morally, it layeth a strong engagement upon us; as it worketh meritoriously, it giveth great encouragement to oppose and resist sin, and set about the mortification of it. So that the true way of subduing sin is by serious reflection on the Death of Christ, which we shall consider,

• 1. As it is a strong engagement.
• 2. As it is a great encouragement.

1. As it is a strong engagement, and there,

1. It is a pattern to teach us how to deny the pleasures of the senses. Pleasure is the great Sorceress that hath bewitched all the World, and that which giveth strength to all temptations: Jam. 1.14. Every man is tempted, when he is drawn away of his own lust and enticed. There is some sensitive carnal bait which first inviteth, and then draweth us from our duty; and all the Charms sin hath upon us, are by the treacherous sensual appetite, which is impatient to be crossed. So when another Apostle speaketh of a revolt to the carnal life after some partial Reformation, he giveth this account of it: 2 Pet. 2.20. After they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled and overcome. Before men be overcome by Temptation, they are first enticed by the apprehension of some pleasure or profit which is to be had by their sins, by which apprehension the danger of committing the sin is covered and hid, as the Fishers hook is by the bait, that is the Metaphor there, 〈 in non-Latin alphabet 〉 , lapse again into the slavery of the former sins, which they seemed to have escaped. Therefore till we are dead to the sensitive lure, and can be content to suffer in the flesh, and to deny the satisfactions of the animal life, we shall never avoid the slavery of sin, nor know that our old man is crucified. Now what is more powerful than the consideration of the Death and Example of Jesus Christ? In his whole Life he was a Man of sorrows, and so taught us to contemn the world, and the pleasures of the flesh; but especially at his Death, when pain was poured in upon him by the Conduit of every Sense, there he pleased not himself, Rom. 15. 3. but conquered the love of life, and all the natural contentments of life, that he might please God, and procure our Salvation. Now we have not the Spirit of our Religion till we grow dead, not only to the pleasures of sin, but the natural pleasures of life, yea life itself, and can submit all to God's glory.

2. As it is an act of Love, which should beget love in us to God again, which love will make us tender of sinning. There are many aggravations of sinning; but the greatest of all is, because we sin against so much Love, as God hath shown us in our Redemption by Christ. Sin is aggravated by the greatness of the Person against whom it is committed, against the infinite Majesty of God; as to strike an inferior person is not so heinous a crime, as to strike a Magistrate or Prince; but this will not hold in all cases, for foul indignities and grievous wrongs offered to meaner persons are a greater offense, than the omission of a Ceremony to a Prince, as if a man through ignorance of the customs of the Court, should not be bare before his Chair of State. Therefore take in the other Consideration of the infinite Goodness and Love of God towards us in Christ; this doth exceedingly aggravate our sins. They are acts of unkindness, After such a deliverance as this is, shall we again break thy commandments? Ezra 9.13, 14. after a deliverance out of Babylon, out of Hell. To sin against the infinite Goodness of a Creator by eating the forbidden Fruit, we see what mischief it brought on Mankind; conscious of this transgression, the first Actors hid themselves from God's presence. But what is it to sin against the infinite Goodness of a Redeemer, who came to recover us from this thralldom and bondage, and to draw us to himself with the cord of love? He chose rather to suffer the punishment due to our sins, than to suffer sin still to reign in us, whom he loved more dearly than his own life: Gal. 2.20. Who loved me, and gave himself for me. Rev. 1.5. To him that loved us, and washed us from our sins in his own blood. Now if after this manifestation of his Love we shall still continue in sin, the heinousness of our offense is greatly increased.

3. Christ's Death is the best Glass, wherein to view the deadly nature of sin. It was so great and heinous an evil in the sight of God, that nothing but the Blood of the Son of God could expiate it: Rom. 8.3. For what the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh. Jesus Christ must come and suffer a shameful Death; this painful, shameful accursed Death of the Son of God showeth God's displeasure against sin, and what it will cost us, if we allow it, and indulge it in our hearts and lives; for if this be done in the green tree, what shall be done in the dry?

4. It showeth us also what a great benefit Mortification is. This among others was intended by him, and moved him to bear our sins in his Body on the Tree: 1 Pet. 2.24. Who his own self bare our sins in his body on the tree, that we being dead to sin, should live unto righteousness. To remember a good turn done by a Friend, and not to prize and value it as we ought, is rather to forget than to remember his friendliness: So here, if we do not prize Christ's benefits, we undervalue his Death, and a lessening of the benefits is a lessening the price: Now one of the chief of them is to take away sin, and to break the reign of it in the heart of his renewed ones. This Argument seemeth to be urged, 1 Pet. 1.18, 19. Forasmuch as ye know, that ye were not redeemed with corruptible things, as silver and gold, from your vain conversations; but with the precious blood of Christ, &c. If there be a liberty purchased and bought at so dear a rate, and then proclaimed, and we will not accept it; it is a plain slighting the benefit we have by Christ.

5. The sins of Christians, who profess a Communion with his Death, are more criminal and scandalous than the sins of Heathens. They never heard of the Son of God, that came to redeem them from their vain conversations at so high a rate, as his own precious Blood: They never were called solemnly to vow integrity of life and conversation, as a service due to that Redeemer, as is done by Christians in Baptism. All this we believe, and this some have done, and yet disobeyed our Masters will. Heathens had no expectation of any gracious immortal reward, feared no dreadful Doom nor Sentence after death. We are hedged in within the compass of our duty both on the right hand the left: on the right hand with the hopes of a most blessed everlasting estate; on the left with the fears of an endless and never dying death: all which are included in our Baptism, and so if all be not mockery, our old man is crucified with Christ.

6. A Christians living in sin is a greater injury to Christ, than the Persecution of the Jews that crucified him; because we daily and hourly do that which is more against his holy Will. The rule for measuring the greatness of our personal injury and wrong, is the opposition, which the act includeth to the will and liking of the Party who is displeased and wronged. Well then, which is most displeasing to Christ, his dying for sin, or our living in sin? Surely his dying for sin, as an act of obedience to his Father, or love to us, was very pleasing to Christ: Psal. 40.8. I delight to do thy will, O my God, yea thy law is within my heart. He is more willing to suffer Death for us, than to suffer us to live and die in our sins. You will say, that is not the case we speak of, not the submission of Christ, but the Jews act. But this will not lessen the Argument, if we compare the Jews act with our disobedience; that was against his Human Life, this is against his Office: Now as Christ preferred his Office above his human and natural Life; so those that neglect his Office, or contradict his Office, are more offensive to him, than those who did wrong to his natural Life. Therefore those that profess Christianity, and yet live in their sins, do more wrong to him than Judas, or Annas and Caiaphas, or any that had an hand in his Death merely as such. They did wrong to Christ indeed, as Cain did to Abel, when he took away the life of his innocent Brother; and these personal wrongs are more unpleasing to his holy Will, as the Son of God, than unto the affections of his human Nature as the Son of David, as sins against God, more than as injuries against a man. But for us who pretend to adore and worship him, our crime is the more horrid, because we build those things again, which he came to destroy, and so evacuate the fruit of his Sufferings, and make his Office of no effect; and thereby take part with the Devil, the World and the Flesh against him.

2. As it is a great encouragement, as Christ's Death was the Merit and Price, by which Grace sufficient was purchased to mortify and subdue our Old man. The work of Mortification is carried on in the hearts of God's people by the Spirit, and the Spirit is also purchased by the Death of Christ: Tit. 3.5, 6. According to his mercy he saved us by the washing 〈◊〉 regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Savior. Gal. 3.14. That the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith. The Spirit worketh as Christ's Spirit, that he might be glorified by the full extent of his Merit, and in the use of means we may comfortably expect the virtue of Christ crucified. We are not obliged only, but enabled, and are convinced of faulty laziness and despondency; if we do not resist sin, it is a sign we affect our slavery. It is not want of power, but of will.

Use 1. It informeth us, that Christianity is the only true Doctrine, that teacheth us the right way of mortifying sin. Haman refeained himself, Hest. 5.10. Moral instructions cannot reach the root of this woeful disease. So dark are our minds, so bad our hearts, so strong our lusts, so many are our temptations; but the Doctrine, Example, Merit and Spirit of the Lord Jesus will do the work.

Use 2. Direction. Let us often and seriously consider the Death of Christ, and the great condescension of the Son of God, who came and suffered in our Nature an accursed Death to finish transgression, and make an end of sin. As the Leper was cleansed by the blood of the slain Sparrow dropped into running water, Lev. 14.5, 6. This signifies the cleansing of us sinners by Christ, who as the Bird that was killed, was put to death in the flesh ; but as the living Bird, was quickened by the Spirit, 1 Pet. 3.18. And 2 Cor. 13.4. He was crucified through weakness, yet he liveth by the power of God. The dropping the blood of the slain Sparrow into running water, representeth Christ, who came by water and by blood, 1 Joh. 5.6. Blood noteth Christ's Satisfaction, running Water the Spirit, Joh. 4.24. The water that I shall give him, shall be in him a well of water springing up into everlasting life. Joh. 7.38. He that believeth on me, out of his belly shall flow rivers of living water. The living Bird was to be dipped in the blood and water, and then to be let go in the open field up to Heaven, Levite. 14.8. The scaping of the Bird noteth the Resurrection of Christ; his flying in the open field with bloody wings in the face of Heaven, his Intercession, or Representation of his Merit to God; and herein is all our confidence.

Use 3. Caution. Let us not serve sin.

1. See you be dispossessed of every evil Habit and Frame. Many profess obedience to God, but still retain the yoke of sin; as Israel delivered out of the house of Bondage, returned in their hearts, wishing themselves there again, Acts 7.39. The league between them and their lusts is not fully dissolved; so that though they forsake many sins, yet not all their sins; they keep some beloved sin, Psal. 18.23. I was also upright before him, and I kept myself from mine iniquity. Herod would not part with his Herodias ; so they return like the dog to his vomit.

2. See you resist actual Temptations. God calleth to you, Jer. 44.4. O do not this abominable thing that I hate. Conscience calleth to you, as David's heart smote him, it is time to stop then: Is this becoming your solemn Vow? Will it consist with the Love of God?

Use 4. It puts us upon Self-reflection. Do I know, that my Old man is crucified with Christ? There is a knowledge of Faith, and a knowledge of spiritual Sense.

1. Have you experimentally felt the power of his Death? Phil. 3.10. That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death. Is the body of sin destroyed, or at least considerably weakened?

2. Whom do you serve, God or Sin? Have you changed Masters? Are you as free from sin as before from righteousness? And do you as much for God as before for sin? Rom. 6.19, 20. As ye have yielded your members servants to uncleanness, and to iniquity unto iniquity: even so now yield your members servants to righteousness unto holiness. For when ye were the servants of sin, ye were free from righteousness.

SERMON VI.

THE words are a Reason to prove what was asserted in the former Verse. Two things were there asserted. (1.) That their old man is crucified with Christ. (2.) That therefore we must not serve sin. This the Apostle proveth. This Reason is taken from the Analogy between Death natural and spiritual. He that is dead naturally is freed from the Authority of those who formerly had power over him; human slavery endeth with death, in the grave the servant is free from his master, Job. 3.19. Death levelleth the ranks of persons, and the imperious Lord and Master hath no more privilege, than his vilest slave and servant. So he that is dead to sin, is delivered from the power of sin acting formerly in him For he that is dead, is freed from sin.

In the words,

• 1. A Subject.
• 2. A Predicate.

1. A Subject, He that is dead. A man may be said to be dead properly and naturally; or improperly and metaphorically.

First, Properly and naturally, when the Body is deprived of the Soul, Jam. 2.26. The body without the spirit is dead.

Secondly, Improperly and metaphorically, for Death spiritual; and this either with respect to Unbelievers, who are said to be dead in sin, Eph. 2.1. You hath he quickened, who were dead in trespasses and sins. And verse. 5. Even when we were dead in sins, hath he quickened us together with Christ. And therefore when we come out of that estate, we are said to pass from death to life, 1 Joh. 3.14. Or with respect to Believers who are dead to sin, Col. 3.3. For ye are dead. Real Believers are dead, not in sin, but to sin, the Dominion and Reign of it being broken, though it be not totally subdued. This is here intended.

2. The Predicate, Is freed from sin. The word 〈 in non-Latin alphabet 〉 , the Vulgar hath, justificatus est à peccato: Beza, with many of the Ancients, liberatus est. Our Translation hath both, in the Text, freed ; in the Margine, justified. Whether you take one or the other word, it importeth deliverance from the yoke and dominion of sin, so as not to obey its motions and commands. For the Apostle doth not speak here of the Forgiveness of sin, but the Abolition of its power and dominion; for it is brought as a Reason, why those whose Old man is crucified with Christ, should not serve sin; and the word justified is the rather used, because one justified and absolved by his Judge, is also released and set free from his bonds, so are we.

Doctrine. That freedom from sin is the consequent of our dying with Christ.

I shall handle,

• 1. The Nature of this Freedom from Sin.
• 2. The Degree to which we attain in this Life.
• 3. The value of this Benefit.
• 4. How it is the Consequent of our dying with Christ.

I. The Nature of this Freedom from Sin. I told you before, it is an exemption from the Dominion and Reign of Sin.

1. We quit the evil disposition and temper of our Souls, we are dispossessed of every evil habit. Our first work is to put off the habit, and then the act ceaseth. The Apostle telleth us, 1 Pet. 2.11, 12. Dearly beloved, abstain from fleshly lusts that war against the soul. Having your conversation honest among the Gentiles, &c. In vain do we lop off the branches, till the root be first deadened. The life and reign of sin lieth in the prevalency of our lusts within; all outward sins are but acts of obedience to the reigning lust.

2. We renounce our former course of living, after the Habits we are free from the Acts, we do not, and durst not to live in sin, the former conversation is cast off as well as the former lusts: Eph. 4.22. That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts. Sin must not break out in our conversations; for it is but a deceit to think we have quelled the lust, when the acts appear as frequently and easily as they did before. A change of heart will be made manifest by a change of conversation. So 1 Pet. 1.14. As obedient children, not fashioning yourselves according to the former lusts in your ignorance. They must not shape and mould their actions and endeavors according to the sinful motions of their corrupt Nature. So 1 Pet. 2.12. Having your conversation honest. If sin be weakened in the heart, the fruit of it will appear in the conversation.

Now this Freedom is expressed by a word that signifieth Justification, and fitly,

1. Because of the Nature of Justification, in which there are two Branches; liberatio à poenâ, and acceptatio ad vitam. The punishment incurred by the Fall is poena damni and poena sensûs, the loss and the pain: Both may be considered as in this life, or the life to come. To begin with the highest and most dreadful part of the punishment, the loss of God's eternal and blessed Presence, or the Fruition of him in Glory: Mat. 25.41. Depart ye cursed. The pains are those eternal Torments which are appointed for the wicked, when they shall fall immediately into the hands of an angry and offended God: Heb. 10.31. It is a fearful thing to fall into the hands of the living God. But in this life we must also consider the loss and pain. The pains are all those miseries and afflictive evils, which came into the World by reason of sin. The loss is loss of God's Image: that Threatning, Thou shalt die the death, Gen. 2.17. implied spiritual death as well as temporal and eternal. Now we are justified when we are freed from punishment, and among other punishments from the punishment of loss, when God giveth us the blessing, which sin had deprived us of: As for instance, when he giveth us the sanctifying Spirit, this is called a receiving the Atonement, Rom. 5.11. We had forfeited it by sin, and God being pacified in Christ, doth restore it to us. Man brought upon himself spiritual death by sin, and the gift of the sanctifying Spirit is the great and first Act of God's pardoning Mercy, and a means to qualify us for other parts of Pardon. Though the thing be plain of itself, yet to make it more clear to us,

2. Let us distinguish of the kinds of Justification. There is a twofold Justification, it is either constitutive, or executive.

First, Constitutive Justification is by the new Covenant, when those who submit to the Terms are constituted or made righteous: Joh. 5.24. He that heareth my word, and believeth in him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death to life. There is God's Grant, and whosoever can make good his Claim, hath a right to Justification by God's own Grant; according to the Law of Grace, he is one freed from sin.

Secondly, Executive, when God accordingly taketh off all penalties and evils, and giveth us all the good which belongeth to the Righteous or Justified: as in the case in hand, when God giveth us the Spirit to break the power and reign of sin: And therefore so often in Scripture is God said to sanctify us as a God of Peace, or as a God pacified and reconciled to us in Jesus Christ: Heb. 13.20, 21. Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight. 1 Thess. 5.23. And the very God of peace sanctify ye wholly, &c. 2 Cor. 5.18. And all things are of God, who hath reconciled us to himself by Jesus Christ. This God doth as a Judge, acting according to the Rules of Government constituted in the new Covenant, upon the account of the Merit of Christ, and our actual interest in him.

II. As to the Degree, how far we are freed from sin.

1. All the justified and converted to God are freed from the Reign of it. The flesh, though it remaineth, is made subject to the Spirit, which by degrees doth destroy the relics of sin: For it is said of the justified, Rom. 8.1. There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit.

2. The more obedient we are to the motions of the sanctifying Spirit, the more power we have against sin: Gal. 5.18. If ye be led by the Spirit, ye are not under the Law, under the irritating Power and Curse of it. Many sins are in a great measure left uncured as a part of our punishment. We should have more of his Spirit, and so more of his Grace to mortify sin, if we did mind more the Covenant we have made with God as our Sanctifier: but degrees of Grace may be forfeited by our unworthy dealing with the Spirit, Eph. 4.30. Grieve not the Spirit of God, whereby ye are sealed to the day of redemption. He seeketh by degrees to fit us for our everlasting estate, and final deliverance from all sin, and the consequence of sin: 2 Cor. 5.5. Now he that hath wrought us for the self same thing is God, who also hath given to us the earnest of his Spirit. And therefore he must not be obstructed in his work, while he is preparing the Heirs of Promise afore-hand unto Glory, lest we lose not only the comfort of our future Hopes, but also be set back in the spiritual Life, and so grieve both our Sanctifier and our Comforter.

3. If we fall into heinous willful sin, God manifesteth his displeasure against the party sinning, by withdrawing his Spirit. This was the evil that David was so much afraid of, Psal. 51.10, 11, 12. Create in me a clean heart, and renew a right spirit within me. Cast me not away from thy presence, and take not thy holy Spirit from me. Restore unto me the joy of thy salvation, and uphold me by thy free Spirit. In which expressions he desireth, that God would not withdraw his Grace, and the influence of his holy Spirit, which by that heinous sin he had so justly forfeited. This is the sorest Judgment on this side Hell, to be deprived of Communion with God in point of Grace. Though it may be not a total separation from his Presence and Grace; yet it is a degree of it, when God is strange to us, and suspendeth all the Acts of his complacential Love, leaving us dull and senseless, that we have no heart or life to anything that is spiritually good. Yea, if after such scandalous falls, we repent not the sooner, God may deliver us up to brutish lusts; the evils are lesser and greater according to the rate of our sins or neglects of grace. These penal withdrawings of his Spirit should therefore be observed: for God showeth much of his pleasure or displeasure by giving and withholding the Spirit. His Blessing and Favor is shown this way, Prov. 1.23. Turn ye at my reproof, behold I will pour out my Spirit upon you, and I will make known my words unto you. But when God is refused, or neglected, or highly provoked, Psal. 81.11, 12. My people would not hearken to my voice, and Israel would none of me: so I gave them up unto their own hearts lust, and they walked in their own counsels: This is more than all the calamities of the World.

4. Where the work is really begun and duly submitted unto, we have hopes of a better estate, it still increaseth towards that perfect Blessedness, when we shall be without spot and blemish, or any such thing, Eph. 5.27. What a life do God's holy Ones live in Heaven, who are wholly freed from sin? There is no worldly mind, nor pride, nor passion, nor fleshly lust to trouble them. Here many wallow in their own dung, others are in a great measure defiled and blemished: but there they are freed, not only from the Reign, but Being of sin. Hath God been so kind to them in glory? And will he not do the same for us also? There is none in Heaven by the first Covenant, all that are there come thither as sanctified and justified by Jesus Christ, and in the way of his pardoning grace. Surely since we have the same Redeemer, depend upon the Merit of the same Sacrifice, and wait for the same Spirit in the use of all holy means and endeavors, he will not be strange to us. Christ is willing if we are willing, there you will find it sticketh, he came to take away sin, but we will not give way to his Spirit; we are neither sensible of our sickness, nor earnest for a cure, at least a sound cure. We seek ease and comfort more than the removing of the distemper; but if we were thoroughly willing, will he fail a serious Soul? It is Christ's Office to expiate sin, and destroy it, his Blood was shed for his Church for this purpose: Eph. 5.26. That he might sanctify and cleanse it with the washing of water by the word. For the same end he intercedeth now in Heaven: Heb. 7.25. Wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. He that hath undertaken this work counteth it his honor and glory to perform it: Eph. 5.27. That he might present it to himself a glorious Church, not having spot or wrinkle or any such thing, but that it should be holy and without blemish. And Jude 24. Now unto him that is able to keep ye from falling, and to present you faultless before the presence of his glory with exceeding great joy. It is matter of rejoicing not only to us, but to him.

III. The value of the Benefit; surely it is a great mercy to be freed from the power of sin, and to have our enthralled Souls set at liberty.

1. Because sin is the cause of all the controversy and variance between God and us: Isa. 59.2. Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. This is the abominable thing which he hateth, Jer. 44.4. O do not that abominable thing, which I hate! It is sin that maketh the great distance between Man and God, not in position of place, for so he is everywhere present, with bad and good; but in disposition of mind and affection of heart, it hath caused him in anger to withdraw his gracious Presence from you. Would you not be glad to have the great difference between God and you compromised and taken up, and all enmity to cease between you and Heaven? It can never be till sin be mortified as well as pardoned: For till man be converted, as well as God satisfied for the breach of his Law, there is no due provision made for our entering into fellowship with him, we shall stand aloof from him as an Holy, sin-hating and condemning God, and so have no heart to Communion with him.

2. It is a defacing God's Image in us, and a bringing in of a contrary image, the image of the Devil. God's image is defaced while we live in sin, Rom. 3.23. We have all sinned, and are come short of the glory of God. By the glory of God there is meant his image, not his glorious reward, but his glorious image, as 1 Cor. 11.7. The man is the image and glory of God, and the woman is the glory of the man ; that is, hath some likeness of his Power and Majesty. Similitude and likeness is often called Glory: So 2 Cor. 3.18. 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, even as by the Spirit of the Lord. Now this is lost which is the beauty, as sin is the deformity of the Soul. And on the contrary, the image of the Devil is introduced into the Soul, as we are proud, envious, revengeful: Joh. 8.44. Ye are of your father the devil, and the lusts of your father ye will do, he was a murderer from the beginning, and abode not in the truth, because there is no truth in him; when he speaketh a lie, he speaketh of his own; for he is a liar and the father of it. The properties of the Devil like us much better than the Excellencies of God. Now is it not a great mercy to be freed from this disposition and temper of heart, especially since image, favor and fellowship go together.

3. It disableth us for God's service. While we live in sin, we are not only weak, but dead. Let us take the softest notion, Rom. 5.6. When we were yet without strength, &c. that is, unable to perform any obedience to God, sick and weak, yea in a dangerous estate: an heart under the power of sin is feeble and impotent: Ezek. 16.30. How weak is thine heart, seeing thou dost these things, the work of an imperious whorish woman? The strength of the disease is the weakness of the person that suffereth it; so the strength of sin is the weakness of the Soul, that cannot break the force of their own passions and affections, but are easily led away by temptations, have no strength left to do the will of their Creator, to overcome temptations to sin, to govern their own passions and affections, but are at the beck of every foolish and hurtful lust, pride, sensuality, wordliness, carnal fear, sorrow, &c.

4. It not only disableth us for our duty; but setteth our hearts against it, Rom. 8.7. The carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can be. It disliketh his Government, riseth up in defiance of his strict Laws, so that Man is a perfect Rebel to God: if this Law be enforced by external Messengers, Hos. 4.4. Let no man strive nor reprove another, for this people are as they that strive with the Priest. It is to no purpose to seek to reclaim them, for they would admit of no admonition; for they opposed their Teachers, urging not their own private suggestions, but the Sentence of the Law of God; slight all those that would oppose their growth and continuance in sin; are enemies to them that tell them the truth. So in the checks of their own Consciences, Rom. 7.23. I see another law in my members warring against the law of my mind, and leading me captive to the law of sin and death, that is in my members. Sin sets up a commanding power in direct opposition to the dictates of Conscience. So for the Spirit, Gal. 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. Now to be freed from this enmity and opposition to God, and averseness from all that is good is certainly a great mercy, and this we have by a due improvement of the Death of Christ.

5. It is not a distant evil, but in our bowels, always present with us, hindering that which is good, Rom. 7.21. When I would do good, evil is present with me: urging us to that which is evil, therefore called, Heb. 12.1. Sin that doth so easily beset us. This inbred corruption is ever with us, lying down and rising up, at home and abroad; it is ready to open the door to all temptations, Jam. 1.14. Every man is tempted, when he is drawn away of his own lusts and enticed. It poisons all our comforts and mercies, and strengthens itself against God by his own benefits, while it useth them as an occasion to the flesh, Gal. 5.13. It corrupts all our duties, distracting us with vain thoughts in Prayer, Mat. 15.8. This people draweth nigh to me with their mouth, and honoreth me with their lips; but their heart is far from me. It choketh the good seed, Luke 8.14. That which fell among thorns are they, which when they have heard the word go forth, and are choked with cares and riches and pleasures of this life, and bring forth no fruit to perfection. It makes our abode in the World dangerous, 2 Pet. 1.4. Having escaped the corruption that is in world through lust. It maketh us lazy and negligent in our callings. It turneth our table into a snare, while we glut ourselves with carnal delights, and oppress our bodies, when we should refresh them; and maketh us inordinate in all that we enjoy and do. Therefore to get rid of such an enemy surely is a great mercy.

6. Till you get rid of sin, there is a thorn in your foot, so that you will have no ease nor comfort, till you set yourselves to destroy every sin of heart and life, and make it your principal care and daily business. For if you live in willful sin and negligence, you are unwilling to be delivered, and so lose all comfort of Justification, and Hope by Christ. While you cherish sensual lusts, which you should mortify, all the Promises in God's Book will not yield you one dram of comfort, nor help you to assurance: you may complain long enough before you have ease, for this still lieth against you, You regard iniquity in your hearts, Psal. 66.18. Conscience must be better used before it will speak peace to you. They only that have cast off the yoke of sin, are freed from the guilt of it; they that give way to sin are not justified. Justification is opposed both to the condemnation of a Sinner, and to the condemnation of an Hypocrite. A Sinner is justified from his sin by Faith in Christ only, if his Faith be sincere; if he still indulge sin in his heart, and be a servant of sin, he is still liable to be condemned, both as a Sinner, and an Hypocrite. For he remains a Sinner still, and is an Hypocrite, inasmuch as he pretends to that Faith by which he should be justified from all his other sins, while he hath it not.

IV. How is it a Consequent of our dying with Christ? There are two sorts of men that profess Communion with Christ's Death.

• 1. Those that are visibly baptized into his Name.
• 2. Those that are really converted to God. The professed or penitent Believer; or the nominal and real Christian.

1. The visible Professor, it is his duty to look after freedom from sin. All Christians do visibly profess by virtue of Christ's Death, to die unto sin: they are dead by Profession, they are dead by their Baptismal Vow and Undertaking; but this is but in word and in deed; in show not in power, if they do not mind these things. The careless Christian forgets the obligation of Baptism, though he doth not renounce it, 2 Pet. 1.9. He is blind and cannot see afar off, and hath forgotten that he was purged from his old sins. Christianity calleth him out of those pollutions that he walloweth in, and affordeth him great helps to avoid them; but he undervalueth all, and is little affected with that Pardon and Life, which is offered in the new Covenant, and which by his Baptism he seemed, and was esteemed, to have a right unto: and as a purblind man cannot see things at a distance, they are so intent upon things worldly and sensual, that they forget the purification of their Souls, or due preparation for the World to come. Now we cannot say de facto, that such a man is actually freed from sin, for he is not truly dead with Christ; but de jure, of right he should mind this dying to sin, that he may no longer serve sin; he cannot comfortably conclude himself to be pardoned or sanctified, or one who is made a partaker of this Grace, it is not his Privilege to be freed from sin, but because of his engagement to Christ it is his duty.

2. The next sort is the real Convert, or penitent Believer, who is indeed dead with Christ, it is both his duty and his privilege: he hath not only undertaken to die unto sin, and to renounce his former course of life, but hath seriously begun it, and by the power of the Spirit of Christ carrieth on this work daily; so that by virtue of Christ's dying he is dead, and so really is, and is also reckoned to be one that is freed from the dominion of sin. So the Apostles speech in the Text is exactly parallel with that, 1 Pet. 4.1. He that hath suffered in the flesh, hath ceased from sin: he that is dead, that is, spiritually dead here, is the same with him that hath suffered in the flesh; freed from sin, that is, is absolved from sin, not in regard of guilt but power, is the same with hath ceased from sin there; so that one place doth explain another. But let me prove,

1. It is his duty to be cleansed from sin, or freed from the dominion of sin; for it is brought to prove that he must no longer serve sin.

1. All our Communion with Christ is by the Spirit of Christ: now where-ever the Spirit comes to dwell, he doth infuse a Principle of Grace, which doth not only strive against sin, but conquer sin, at least so far as to take away the dominion of it: Gal. 5.16, 17. Walk in the Spirit, and ye shall not fulfil the lusts of the flesh; for the flesh lusteth against the Spirit, and the Spirit against the flesh ; therefore they cannot serve sin as they did before. There are two Principles in us, and accordingly there are two Desires, the one proceeding from the Flesh, the other from the Spirit, which are so opposite one to another, that what the one liketh, the other disliketh, and whatsoever you do in compliance with the one, you do it in opposition to the other: But that which is in predominancy, is the Spirit, which rebuketh the carnal Nature and Principle in us.

2. In our Conversion to Christ there is included an aversion from sin; and therefore it must not bear sway and command, and influence our actions, as it did formerly. It is called Repentance from dead works, Heb. 6.1. not for them only, but from them; it breedeth not only a sorrow, but a loathing and forsaking of the sin we repent of. Many will say, they are sorry, and do repent for sin which they have committed; but all kind of sorrow doth not evidence true Repentance: there is a sort of repenting and sorrow for sin in Hell, all do repent, and are sorry for sin at last; when a sinner hath sucked out all the carnal sweet that is in sin, and the sting only is left behind, no wonder if he be troubled: this is Attrition, not Contrition, not a sorrow that ariseth from love to God, a sorrow that doth not break the force of sin; they go on still, there is no change of heart or life.

3. There must be a difference between a man carnal and regenerate, and what is the difference, since sin remaineth in both? The one serveth sin, and the other serveth God. Though we cannot do all that we would and ought, yet something must be done to distinguish you from the carnal World: wherein do you differ? Certainly if there be no difference, the godly would be ungodly, and as bad as others. But the difference is manifest, and what is that difference, 1 Joh. 3.10. In this the children of God are manifest, and the children of the devil; whosoever doth not righteousness, is not of God. He that doth sin is of the Devil, and he that is born of God sinneth not, that is, not customarily, frequently, easily, as the carnal and ungodly do, who are carried away with every return of the Temptation. In short, they conquer gross sin, and are always striving against infirmities, and that with some effect and success. An holy life is the proper and genuine product of this discriminating Grace.

2. It is his Privilege, being crucified with Christ, he hath a right, and not a right only, but his Justification is executed and applied to him by the gift of the sanctifying Spirit, which is the surest token of God's love, and the true effect of his approbation, adopting us into his Family, Gal. 4.6. Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. The Mission or sending down of the Holy Ghost was the visible pledge of Christ's making the Atonement, and the sending him into our hearts, of our receiving the Atonement.

The work being begun by converting Grace, there is the less for confirming Grace to do, and God that hath begun a good work, will perform it to the day of Christ, Phil. 1.6. He will not fail the serious and sincere Christian, that doth still continue to make use of his Grace. In short, they are dead, as they entered into a solemn Covenant with God to die unto sin, which they make Conscience of; they are dead, as they have a contrary Principle of Life within them, which they neglect not, but improve; they are dead, as they often and solemnly meditate on Christ's Death, as the price of their Blessings, and pattern of their Obedience; they are dead, as they seriously attend upon the Ordinances of God, and all holy means, which he hath appointed to communicate to them the fruits of Christ's Death: and therefore the Lord vouchsafeth further Grace, whereby they may be more and more freed from sin. Let a man be but serious in his Christianity, especially in this matter, that is, daily renew his repentance for his old sins, thankfulness for the pardon of them, watchfulness against the like for the future, and it will be no nice case to determine his condition, he will soon appear to be one freed from the reign of sin.

Use 1. To inform us of the intimate connection between all the parts and branches of the grace of the Gospel. We are absolved and discharged from the power of sin as well as from the guilt of it. All will grant that Justification respects the guilt of sin; but the Apostle telleth us here, that Justification respects the power of sin also. The penalty was the loss of God's Image as well as of his Favor: so that pardon is executed and applied when our Natures are sanctified and healed. The privation of the Spirit being the great punishment, the gift of the Spirit is a great branch of our Absolution, and so Christ's reconciling and renewing Grace fairly accord and agree.

Use 2. Direction. What we should do to be freed from sin. Meditate upon and improve the Death of Christ, that we may be planted into the likeness of it; for he that is dead, is freed from sin. When we commemorate his Death, we do it not only to increase our confidence of deliverance from the flames of Hell; but to encourage and engage ourselves to the mortifying of sin, and to make it more hateful to us. What can stand before the all-conquering Spirit of Christ? Certainly Christ came to renew the World, as well as to redeem it from the Curse, Tit. 3.5, 6. He saved us by the washing of regeneration and renewing of the Holy Spirit, which he shed on us abundantly through Jesus Christ our Savior.

Use 3. Exhortation.

1. To be dead with Christ. All that are baptized into Christ, have undertaken to accompany him in his Death, so far as to die unto sin and the world. To die unto sin is under our consideration. Once let it receive its deaths wound. The privilege is great, freedom from the guilt and dominion of sin, from the Curse of the Law, the wrath of God and eternal Death. Let the remembrance of Christ's Death breed confidence in us; thence I expect all my strength. O let us be dead to sin, let us never more have a favorable thought of sin, or slight thoughts of God's Justice, or be fond and tender of the flesh, (as if it were so great a matter to gratify it) or despair of mortifying sin more.

2. Let us demonstrate ourselves really to be freed from the power of sin, and never more permit ourselves to live in it, or be acted by it. Who are they that demonstrate themselves to be freed from sin.

1. Those whose settled purpose is not to sin: 1 Joh. 2.1. These things I write unto you that ye sin not. A carnal man non proponit peccare, a renewed man proponit non peccare ; a carnal man doth not purpose to sin, but he doth not purpose against sin; but the godly purpose not to sin in good earnest. Do you loath yourselves for past sins? Are you truly desirous to get rid of sin? Is it a benefit or burden Christ offereth to you?

2. They are watchful, that they may not sin: Psal. 39.1. I said, I will take heed to my ways, that I offend not with my tongue. Prov. 4.23. Keep thy heart with all diligence; for out of it are the issues of life, especially to watch over those corruptions and inclinations, which are the strongest in them.

3. They are striving and endeavoring to get more victory every day. You must not only strive against sin, but conquer the predominant love of every sin. Every man that hath a Conscience may strive against evil before he yield to it, while he liveth in it: But if it be your daily endeavor to mortify the flesh, and master its opposition to the Spirit, and you so far prevail as to live, walk and be led by the Spirit, so that the course and drift of your life is spiritual, then do you demonstrate yourselves to be freed from sin.

SERMON VII.

THE Apostle now proveth the second part, That we are planted into the likeness of his resurrection. He proveth it as a necessary Consequent of the antecedent Privilege. Now if we be dead with Christ, &c.

In the words,

• 1. A Supposition.
• 2. The Truth thence inferred.
• 3. The Certainty of the Inference.

1. The Supposition, there,

1. The thing supposed, Being dead with Christ. What that is, we have explained already: all that I shall now add, is, That in Scripture it implieth two things.

• First, Conformity with Christ in his Sufferings: so we have a Saying like that in the Text, 2 Tim. 2.11. It is a faithful saying; for if we be dead with him, we shall also live with him, which presently is explained, verse. 12. If we suffer, we shall also reign with him.
• Secondly, It implieth mortification of sin: so it is understood here, if we have communion and fellowship with his Death, for the mortification of sin.

2. The Term of Proposal, conditionally, If we. The Particle [ if ] hath sometimes the notion of a Caution, see that ye be dead with Christ: sometimes it is a note of Relation, when one privilege is deduced from another, as here, if we partake of the effect and likeness of his Death in dying to sin, we shall partake of the effect and likeness of his Resurrection, in being quickened to live in Holiness and Righteousness all our days. Dying to sin and newness of life are inseparable; if we have the first, we shall have the other also: they are branches of the same work of Regeneration, and both proceed from the same Cause, Union with Christ.

2. The Truth hence inferred, We shall also live with him. This is meant both of the Life of Grace, and of the Life of Glory, Regeneration and Resurrection; the one is to newness of Life, the other is to everlasting Bless and Happiness. Regeneration is the Spirits begetting us to the Image and Nature of God our heavenly Father; and Resurrection is for the perfecting of that Likeness, which is, 'tis true, perfect in part here in the Soul, 2 Cor. 3.18. 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, even as by the Spirit of the Lord. Hereafter both in Body and Soul, Phil. 3.21. Who shall change our vile body, that it may be fashioned like unto his own glorious body according to the wonderful working, whereby he is able to subdue all things to himself: As to degrees, 1 Joh. 3.2. When he shall appear we shall be like him, for we shall see him as he is: As to kinds, both in Holiness and Happiness, 1 Cor. 15.49. As we have born the image of the earthy, we shall also bear the image of the heavenly. Now we are conformed to his Image in afflictions, Rom. 8.29. He hath predestinated us to be conformed to the image of his Son, we look like him in the form of a Servant, then we shall be like him as the Lord from Heaven, heavenly. Therefore the life of Glory in Heaven must not be excluded.

3. The Certainty of the Inference, 〈 in non-Latin alphabet 〉 . It is not a matter of Opinion and Conjecture, but of Faith, we are certainly persuaded of the truth of it. We must distinguish of this Truth; for it may be considered two ways.

First, As a general Maxim or Proposition, so it is absolutely true, Those that are dead with Christ, shall live with him. This is an Article of Faith to be believed fide divinâ.

Secondly, As it is applied to us, or as it is a ground of our particular Confidence: so it is true Hypothetically, or upon Supposition, and our Confidence can be no greater than the evidence of our Qualification, If we be indeed dead with Christ, we in particular shall also live with him. It is but a rational Conclusion from two Premises; one of which is of Divine Revelation, the other of inward Experience, namely, that I am dead with Christ, therefore I believe that I shall live with him. It is an act both of Faith and Reason, an act of Faith by participation, as it buildeth on a Principle of Faith.

Doctrine. Those that are dead with Christ, have no reason to doubt, but that they shall also live with him.

I. I shall speak of the Condition, If we be dead with Christ.

II. Of the Benefit, They shall live spiritually and everlastingly.

III. Of our certain Apprehension, We believe.

I. Of the presupposed Condition, If we be dead with Christ.

1. Who are dead with Christ.

2. How necessary this Order is. The one will show us that it is not an over-strict, but a comfortable Condition; the other, that it is a Condition absolutely necessary to subsequent Grace.

1. Who are dead with Christ.

1. Such as own the Obligation, which their Baptism and Profession puts upon them, That reckon themselves dead indeed unto sin, Rom. 6.11. that make account they are under a Vow and Bond, wherewith they have bound their Souls. The careless mind it not; but the sincere Christians acknowledge that the debt lieth upon them, they being solemnly engaged to Christ to do it. The Apostle saith, Rom. 8.12. We are debtors, not to the flesh, to live after the flesh: as the Jew by Circumcision is bound to observe all the Rituals of Moses, Gal. 6.3. so Christians by Baptism are bound to crucify the flesh, and obey the Spirit. What say you? Are you at liberty to do what you lift, or under a strict Bond and Obligation to die unto sin? Let your lives answer for you.

2. They make Conscience of it, and seriously address themselves to perform it: Gal. 5.24. They that are Christ's, have crucified the flesh with the affections and lusts, they have begun to do it, and still go on to do it more and more; for this is a continued action, not the work of a day, but of our whole lives. They have not only retrenched the desires of the flesh, but seek to mortify and subdue them, and perform their Promise so solemnly made to God.

3. They obtain the effect in such a degree, that the reign of sin is broken, though sin itself be not utterly extinct us. They do no longer live in their old slavery and bondage, as those do who obey every foolish and hurtful lust that bubleth up in their hearts. A man's condition is determined by what is in the Throne habitually, and governeth our lives and actions. There are two warring Principles in us full of enmity and repugnancy to each other, the Flesh and the Spirit; but one reigneth, which constituteth the difference between the carnal and the renewed: in the carnal, Flesh reigneth; but in the regenerate the Spirit hath the mastery, and is superior and most powerful: so that a Christian showeth himself to be Spirit rather than Flesh; otherwise it could not be said, That which is born of the Spirit is Spirit, Joh. 3.6. The acts of sin are disowned acts, and he may say with Paul, It is not I, but sin that dwelleth in me. Sin is against the bent and habit of our wills.

4. They subtract the fuel of their lusts, as they wean themselves from earthly things, and show such contempt of the World, that the good things which they enjoy by God's allowance, are not a snare to them. For the Apostle saith of those that set their affections on things above, and not on things on earth, Ye are dead, and your life is hid with Christ, Col. 3.2, 3. It is the Divine and heavenly life which they seek to live. Well then, here is a brief and plain description of those who are dead with Christ in four things. (1.) They make Conscience of their solemn Vow in Baptism, wherein they promised to put off their former lusts of their ignorance, and the corrupt conversation that flowed from them. (2.) They are busily at work in it, and it is their daily endeavor. (3.) They prevail so far, that sin is a dying, and Grace groweth in strength and power. (4) They continue faithful in that purpose, and their savor of earthly things is deadened, and their hearts are still working towards God and Heaven.

2. It is a Condition absolutely necessary to obtain subsequent Grace. For,

1. The Graces of the Spirit cannot thrive in an unmortified Soul; therefore then we set about our duty in the right order, when we begin with Mortification in the first place, and thence proceed to the positive duties of the new Life. Faith will not thrive in a proud, unhumbled, impenitent heart, Joh. 5.44. How can ye believe, which receive honor one of another, and seek not the honor that cometh from God only? Nor will the love of God ever bear sway where sensual and worldly love is in such strength and prevalency, 1 Joh. 2.15. If any man love the world, the love of the Father is not in him. Vain pleasures divert us from our great Hopes, or the Pleasures that are at God's right hand for evermore, 1 Pet. 1.13. Be sober, and hope to the end. Sobriety is an holy moderation or sparing use of worldly delights, they behave themselves as in their journey. Well then, we must die before we can live in purity and holiness, and seek that Glory which Christ now enjoyeth with God in Heaven. We must put off our old rags before we can put on the garments of Righteousness.

2. The longer corruption is spared, it groweth the worse; for the more it venteth itself by inordinate and sinful desires, the more it acquireth strength, and secures its interest more firmly in the Soul. Every Act strengtheneth the Habit, and then it groweth into an inveterate Custom: Jer. 9.3. They bend their tongues for lies, but they are not valiant for the truth upon the earth; for they proceed from evil to evil, and they know not me, saith the Lord. Therefore the Apostle, 1 Pet. 4.2, 3. That he should no longer live the rest of his time in the flesh to the lusts of men, but to the will of God. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in licentiousness, lusts, excess of wine, revellings, banquettings, and abominable idolatries. Alas! sin is too deeply rooted and ingrained in our Natures already, and that hindereth the coming on of the Divine Life; either we never receive the Grace of Regeneration, being so stiffned and hardened in our sins; or else it hath more corruption to grapple with, so that all our days there is more to do to keep it alive in our Souls.

3. Till sin be mortified, the good we pretend to is but a covering and hiding of our loathsome lusts: Jam. 4.8. Cleanse your hands, ye sinners, and purify your hearts, ye double minded. Many being taxed for their evil and inordinate life will say, they hope their hearts are good; if the heart were good, the life would be better, the sinner must cleanse his hands. Others are plausible in their carriage, but their fleshly and worldly lusts were never soundly mortified, therefore Hypocrites must cleanse their hearts. Here the operation of the Spirit beginneth. Our Lord saith, Mat. 23.25, 26. Cleanse first that which is within the cup and the platter, that the outside may be clean also. Many external Acts may be counterfeited, or over-ruled and influenced by bye ends, the purity of the outside is loathsome to God without the purity of the heart. Pharisees are compared to whited sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones, and all uncleanness: so ye outwardly appear righteous unto men, but within are full of hypocrisy and iniquity, Mat. 23.27, 28. So Luke 11.44. Ye are • s graves which appear not, and the men that walk over them are not aware of them: not as a grave when new, but a grave when over-grown with grass. The Jews buried out of the City in the fields, they thought themselves defiled by coming too near the dead. Men may be fair in outward guise and show, but in heart the most noisome and polluted that can be. So that no Mortification is necessarily requisite to Vivification, we must die before we can live.

II. Let me open the Benefit, We shall also live with him. Here,

1. Observe how Grace is followed with Grace, one part with another, God loveth to crown his own gifts, and we are endeared to him by his own mercies. So it is in the general, Zech. 3.2. Is not this a brand plucked out of the fire? But some mercies draw on other mercies, and are given in order to them, as Mortification in order to Vivification, Grace in order to Glory. God giveth the one, that he may give the other; he maketh one degree of Grace a step to the other.

2. Observe how Grace is followed with Glory, We shall also live with him. One and the same word expresseth both, Life spiritual and eternal is but one Life. It is good to observe how many ways the Scripture sets forth the connection between the Life of Grace and the Life of Glory: sometimes by that of the Seed and Crop, Gal. 6.8. He that soweth to the Spirit, shall of the Spirit reap life everlasting. No seed no crop, now is our seed-time: sometimes the first-fruits and the harvest, for the offering of the first-fruits dedicated to the whole harvest, Rom. 8.23. We ourselves who have the first-fruits of the Spirit, &c. sometimes to the Fountain and the Stream, or the River losing itself in the Ocean, Joh. 4.14. He that shall drink of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water springing up into everlasting life: sometimes of the Pledge and Earnest with respect to full and actual Possession, 2 Cor. 1.22. Who hath also sealed us, and given the earnest of the Spirit in our hearts. Sometimes to the beginning and accomplishment, or the degree with the top and height, life is begun by the Spirit, and perfected in Heaven. There is a mighty suitableness between Life spiritual and eternal, Joh. 17.3. This is life eternal to know thee the only true God, and Jesus Christ whom thou hast sent. The Life of Grace consisteth in knowing and loving God, and the Life of Glory is the everlasting Vision and perfect Love of God: now we are changed by the sight of Faith, 2 Cor. 3.18. 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, even as by the Spirit of the Lord ; then we shall be changed by the beatifical Vision, 1 Joh. 3.2. When he shall appear we shall be like him, for we shall see him as he is: our life here and life there is but one life, begun here, and perfected there; here are manifold imperfections, but there is complete blessedness: sometimes as the morning to high noon, or light of the perfect day; Prov. 4.18. The path of the just is as the shining light, that shineth more and more to the perfect day ; here the day breaks, but it is but a little: sometimes to a man and a child, 1 Cor. 13.10, 11, 12. But when that which is perfect is come, that which is in part shall be done away. 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. For now we see through a glass darkly, but then face to face: now I know in part, but then shall I know even as also I am known: as it is in the change of Ages, so is it between this and the other Life. Now all these things show both the sameness of the life, and also the necessity of one degree of Grace to another.

3. Observe how fitly this is mentioned as an help to Mortification; we should sweeten the tediousness and trouble of the work by thinking of the life that will ensue.

1. The Life of Grace, Conscience calleth upon you for your duty to your Creator, and Lust hindereth it; now is it not a great advantage to have a vital Principle to incline us to God? By the life of Grace we are enabled in some measure to do what is pleasing in his sight, Heb. 12.28. Let us have grace whereby we may serve God acceptably with reverence and godly fear. Set about Mortification, and you shall have this Grace. This should be a great consolation to us, who are so often vexed with guilty fears, because of the neglect of our duty.

2. The Life of Glory. Pleasures, Honors and Profits seem great matters to a carnal heart, and can do much till you put Heaven in the balance against them, as Moses did, Heb. 11.26. Esteeming the reproach of Christ greater riches than the treasures of Egypt, for he had respect unto the recompense of reward, he looked off from one object to another. Alas! when we think of this life, all that we enjoy here is nothing, and should do nothing upon us to gain us from God and our duty to him: we should have such thoughts within ourselves, Shall I take these pleasures instead of my birth-right? For this preferment shall I • ell my part in Heaven? Shall I cast away my Soul for this sensual delight? The Devil usually prevaileth over men when Heaven is forgotten, and out of sight. Sure the Baptismal Vow and Engagement hath little hold upon us, 2 Pet. 1.9. He is blind and cannot see afar off, and hath forgotten that he was purged from his old sins. These things are fitly coupled.

4. Observe how we have all with Christ, we die with him, and we live with him: as we mortify sin by virtue of that Grace, which he purchased for us by his Death, so we hold Heaven by his gift, or the Grant of that Covenant which he hath confirmed by his Blood: his Dying is the Pattern of our Mortification, and his Life of our Happiness and Glory: if by his Example we first learn to die unto sin, according to his Pattern and Example we shall have a joyful Resurrection to eternal Life, for still we fare as Christ fared: he would not be a Pattern to us only in his worst estate, but in his best also; we shall be partakers of the same glory, which Christ hath at the right hand of the Father, and as we shall live eternally, so we shall eternally praise our Redeemer, who deriveth influence to us all along both in dying and rising.

III. The certain Apprehension we have of this [ we believe. ] Here I shall handle,

• 1. The necessity of this Faith.
• 2. The grounds of it.
• 3. The profit of believing this.

1. The necessity of believing, (1.) This life is not matter of Sense, but of Faith, whether you take it for the life of Grace, or the life of Glory.

1. The Life of Grace. If you consider the nature of it, which is of the order of things spiritual, and men that judge according to things of sense, see no glory in it, 1 Cor. 2.14. The natural man receiveth not the things of the Spirit, for they are foolishness to him, neither can he know them, because they are spiritually discerned. Alas! the rich preparations of Grace, which God hath made us in the Gospel, a carnal heart hath no savor for them, nor value and esteem of them, is nothing moved with the tender and offer; we must have a higher light to see these things. Besides, the new Nature is hidden under manifold infirmities and afflictions, Col. 3.3. Your life is hid with Christ in God: and 1 Joh. 3.2. It doth not yet appear what we shall be. Once more, it is God's gift, and a matter full of difficulty for them to apprehend that are sensible of their own vileness, and are daily conflicting with so many lusts; that they should be quickened and enabled to live to God, is a matter which they cannot easily believe: Shall these dead bones live? O Lord! thou knowest, Ezek. 37.3. It is an hard matter to persuade them that have a great sense of the power of their bewitching lusts, they shall ever overcome.

2. For the Life of Glory, that is also a matter of Faith, because it is a thing future, unseen, and to be enjoyed in another World. Now faith is the substance of things not seen, and the evidence of things hoped for, Heb. 11.1.

(2.) The Person, Office and Power of our Redeemer are all mystical Truths, Joh. 11.25, 26. I am the resurrection and the life, he that believeth in me, though he were dead, yet shall he live. And whosoever liveth, and believeth in me shall never die, believest thou this? That Christ is able to raise the dead to life again now or hereafter.

3. The matter is difficult to be believed, that after worms have consumed this flesh, it shall be raised again in Glory, and at length reign with Christ forever. Therefore Abraham's Faith is so often propounded to the Faithful, Who considered not his own body now dead, nor yet the deadness of Sarah's womb, Rom. 4.19. and the Apostle showeth us, That such a kind of faith shall be imputed to us for righteousness, verse. 24. who believe Christ's Resurrection, and then ours. All this showeth the necessity of Faith in this case.

2. The grounds of believing this blessed Estate, which is reserved for the mortified.

1. The infinite Love of God, which prepared these Mercies for us, Luke 12.32. Fear not little flock, it is your Fathers good pleasure to give you a kingdom. And 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him. Mat. 25.34. Come ye blessed of my Father, inherit a kingdom prepared for you from the foundation of the world. God prepared this Glory for us, and by degrees traineth us up for it.

2. The everlasting Merit of Christ, Heb. 9.15. For this cause he is the Mediator of the New Testament, that by means of death for the redemption of transgressions that were under the first Testament, they which are called might receive the promise of the eternal inheritance. It is by his means that we are redeemed from the guilt and power of sin, and have an eternal Inheritance stated upon us. It behooved Christ for the honor of the Divine Government, by the intervention of his Merit and Intercession to satisfy God's Justice, and acquire unto us those things which Love and Mercy had prepared for us, and among other things that blessed and glorious estate, which is to be enjoyed upon the Resurrection. This is made sure to the Heirs of Promise by the Death of Christ, which is of everlasting Merit, called therefore, v. 12. Everlasting redemption.

3. The Almighty Power of the sanctifying Spirit both to change the Soul, and raise the Body. To change the Soul, which is made an Act of Omnipotency, 2 Pet. 1.3. According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue. Therefore it is often compared to Creation, which is a making things out of nothing: To raise the Body, as he did Christ's, Rom. 1.4. And declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, and will raise the bodies of the Faithful, in whom he once dwelled, Rom. 8.11. He that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you. Phil. 3.21. Who shall also change our vile body, that it may be fashioned like unto his glorious body, according to the wonderful working, whereby he is able even to subdue all things to himself.

4. The immutable Covenant or Promises of the Gospel, which always stand firm and stable, 2 Cor. 1.20. For all the promises of God in him are yea, and in him Amen. Heb. 6.18. That by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold on the hope that is set before us: Hope is put for the thing hoped for, that is, the glorious estate which is reserved in Heaven to be enjoyed there: this hope is set before us in the Promises as the Prize which we must seek after, and the Blessedness we must aim at; We lay hold upon it, when we consent to God's offer; and we fly for refuge to take hold of this Hope; for it is our Sanctuary and safety, as the City of Refuge was to him that was pursued by the Avenger of blood; this is ground of strong consolation in all fears, troubles and sorrows, in the midst of the infelicities of this life; this consolation is secured by two immutable things, God's Promise and Oath, which are as unchangeable as his Nature, these cannot fail or frustrate our hopes, these give us security of enjoying what we hope, or receiving the reward promised to us.

5. The unquestionable right of the mortified, or those that are dead with Christ: There is nothing wanting but the clearing up of our right and title. Now the Christian Faith proposeth and showeth much good to them as real Members of Christ's mystical Body, Rom. 8.13. If ye through the Spirit mortify the deeds of the body, ye shall live: and till this be done, the whole design of Grace is at a stand, we cannot upon other terms expect everlasting Blessedness from Christ.

3. The profit of Believing.

1. It strengthens our Reason, and helps it to maintain its authority and government against Sense and Appetite. Reason is a middle Faculty that standeth between things above and things below, and it may be either debased by Sense, or elevated by Faith. The one is easy, because corrupt Nature carrieth us to things pleasing to Sense, which are near at hand, and carry a great suitableness to our Fancies and Appetites. The other is difficult, because it dependeth on supernatural Grace, for the Spirits illumination is necessary to Faith, 1 Cor. 2.12. Now we have received, not the Spirit which is of the world, but the Spirit which is of God, that we may know the things that are freely given to us of God. Therefore here lieth the benefit we have by Faith, to take us off from the life of sense, and to mortify the desires of the flesh, which the nearness of things sensible is apt to irritate and stir up in us.

2. The more we believe, the stronger and greater is our Consolation. As for instance, our comfort under crosses is more abounding, 2 Cor. 4.14. Knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus. 2 Cor. 4.18. While we look not to the things which are seen, but to the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. Our courage against death is more strong, 1 Thess. 4.18. We shall ever be with the Lord. Our diligence in duties is more unwearied, 1 Cor. 15.58. Wherefore my beloved brethren, be ye steadfast, immovable, always abounding in the work of the Lord, forasmuch as you know that your labor shall not be in vain in the Lord.

Use. Let us now improve these things that we have been delivering to you.

1. Let us make great Conscience of the first part of our Duty, If we be dead unto sin. See that the work of Regeneration be once begun. The first virtue we receive from Christ is the likeness of his Death, that will make way for other things. Christ is dead, let us be dead with him, that to us he may not die in vain. And when it is once begun, let it be carried on to a further increase, adhere still to Christ's dying, and persevere both in your diligence and your dependence Diligence, do not give over your endeavors of mortifying sin till it be quite gone. Dependence, that you wait for the power of his Spirit, which his Death merited for us.

2. As to Life, let us encourage ourselves with the hope of it, the same Grace that hath begun, will also finish the work, when we are prepared by living the life spiritual in the midst of conflicts and temptations. Therefore while you are studying to please God wait for it,

1. With Patience. Christ after his Resurrection was not presently glorified, there must be a time to wean us from worldly happiness, To make us meet to be partakers of the inheritance of the Saints in light, Col. 1.12. Vessels of mercy which he had afore prepared unto glory, Rom. 9.23. In time you shall be delivered, see that you have the beginning and first-fruits, and that you daily grow in grace.

2. With earnest Longing, Rom. 7.23. O wretched man that I am, who shall deliver me from this body of death! 2 Cor. 5.2. In this we groan earnestly, desiring to be clothed upon with our house which is from heaven.

3. As to Faith.

1. Fix it and be at a greater certainty against all doubts and fears, not only as to your interest, but the truth of the promise of eternal Life. These doubts may stand with a sincere Faith, but not a confirmed Faith, we have much of the Unbeliever in our bosoms, venture all your happiness temporal and spiritual upon this security.

2. Improve it, it is the work of Faith to overcome the World and the Flesh, 1 Joh. 5.4, 5. This is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God, to over-rule our sense and appetite, and to teach us to make nothing of all that would dissuade us against our heavenly interest, Acts 20.24. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the Gospel of the grace of God. This is the true Mortification.

SERMON VIII.

THAT I may the better explain the drift of these words, let us take the Apostles Method along with us. His intent is to prevent an abuse of the Doctrine of the Gospel, which publisheth the free Grace of God to Sinners, Where sin abounded, grace did much more abound. From hence some did infer, That therefore under the Gospel they might take liberty to sin; the more their sins were, and the greater they were, the more they should occasion God to manifest the abundance of his Grace upon them. The Apostle answereth this,

1. By way of Detestation, Shall we continue in sin, that grace may abound? God forbid!

2. By way of Confutation, the Argument by which he confuseth it, is our Baptismal Vow and Engagement, How shall they that are dead to sin, live any longer therein? To clear this, he explaineth our Baptismal Vow in the two branches of it, dying to sin, and living to righteousness, the one direct, and the other consequential: directly, we are baptized into the death of Christ, verse. 2. but so as that we also rise again to newness of life, verse. 4, 5. for we are united to Christ as dying an • rising, and we are by virtue of the Union to express a conformity to both, verse. 5. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. He proveth the former part, verse. 6, 7. 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, for he that is dead is freed from sin. The latter he begins to prove, verse. 8. If we be dead with Christ, we believe that we shall also live with him. How live with him? As our spiritual death was answerable to the Death of Christ, so our spiritual Life must be answerable to his Resurrection from the Dead; as we have a Copy and Pattern for the mortifying sin in his Death, so we have also a Copy and Pattern for newness of life in his Resurrection; and therefore we do not in vain believe, that we shall live spiritually and eternally with him, 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.

The better to state the Analogy and Proportion between Christ's Resurrection, and our rising to the Life of Grace first, and then of Glory afterward. The Life of Christ after his Resurrection is set forth by two thi ••• ,

• 1. The Perpetuity or Immortality of it.
• 2. The Perfection and Blessedness of it.

1. The Perpetuity and Immortality of it is delivered in three expressions.

First, Actual dying again is denied, Christ being raised from the dead, dieth no more. Christ's Resurrection was not a return to a single Act of Life, or Life for a while, to show himself to the World, and no more: but to an immortal endless estate.

Secondly, His further liableness or subjection to death is denied: Death hath no more dominion over him. That is thus expressed for two reasons.

1. Death had once dominion over Christ, when he gave up himself to die for us, he for a while permitted, yea subjected himself to the power of it; but Christ overcame death, and put an end to its power by his Resurrection, Acts 2.24. Whom God raised up, having loosed the pains of death, because it was impossible that he should be holden of it.

2. To show that Christ died not only to expiate sin, but to take away the dominion and power of it in Believers; therefore it is said, Death hath no more dominion over him, he took away sin, by which death reigneth, he did enough both as to the satisfying God's Justice and our Deliverance.

Thirdly, Any further need of his dying again is denied, In that he died, he died unto sin once ; that is, he hath done his work, his Death needeth not to be repeated, he died to sin once, not in regard of himself, for in him was no sin; but as charged with the sins of his people, he sufficiently took away sin, both as to guilt and power.

2. The Perfection and Blessedness of his Life is intimated, In that he liveth, he liveth unto God. This expression may imply, either the Holiness of his Life in Heaven, or the Blessedness of it.

First, The Holiness, when Christ was raised from death to life again, he liveth to God wholly, seeketh to promote his Glory in the World, he liveth with God and to God; with God, as he is sat down at the right hand of Majesty, and administereth the Mediatorial Kingdom for his Glory, as indeed God hath a great deal of Honor from Christ as Mediator, Phil. 2.11. That every tongue should confess, that Jesus Christ is Lord, to the glory of God the Father.

2. The Blessedness of it. Christ always lived to God, even before his Death, Joh. 8.29. And he that sent me is with me, the Father hath not left me alone, but I do always those things that please him. Why then is he said after his Resurrection to live to God? Answ. As freed from our infirmities, he liveth a glorious life, Luke 20.28. He is not the God of the dead, but of the living; for all live to him: though they do not live to the World, they live to God, those that are departed out of this World, have another Life the Souls of the Just are already in the hands of God, and their Bodies are sure to be raised up at the last Day. So Christ liveth to God.

Doctrine. That the due consideration of Christ's being raised from the Dead, doth mightily promote the spiritual Life in us.

This will be evident, if we consider what advantage we have by Christ's Resurrection.

1. It evidenceth the Verity of Christian Religion, and that Christ was no Deceiver, for his Resurrection is a sufficient attestation to the Dignity of his Person and Offices, Rom. 1.4. Declared to be the Son of God with power, according to the Spirit of holiness, by his resurrection from the dead. Acts 17.31. He hath appointed a day, in which he will judge the world in righteousness by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead. This is a strong and undeniable Argument, that Christ is the Son of God, the Savior and Judge of the World. Where lieth the force of the Argument? Christ died in the judgment and repute of the World as a Malefactor; but God justified him, when he would not leave him under the power of Death, but raised him up, and assumed him up unto Glory, thereby visibly declaring unto the World, that the World was mistaken in him, that he was indeed what he gave out himself to be, the Son of God, and the Judge of the World, to whom is given power over all flesh, either to save or destroy them, according to his Covenant. This Argument supposeth,

• 1. That there is a God sufficiently represented to us by other means.
• 2. That whatsoever exceedeth the power of Nature, or course of second Causes, is done by this God.
• 3. Among all the Miracles, this of raising a dead man to life is the greatest, the cure of a disease is not so much.
• 4. That if this be done to a person unjustly accused and condemned in the World, it is a Justification of his Cause before all the World, and a sure mark of Divine Testimony.
• 5. The Cause between Jesus Christ and those that condemned him, was, That he made himself to be the Son of God, and Savior and Judge of the World: this he evidenceth himself, and this was preached by his Disciples. Surely the Supreme and Just Governor of the World would not justify a Cheat and Imposture, and so far permit the Devil to deceive in his Name, as to change the course and order of Nature, and so far directly to work against it, as to raise a man from the dead. Now it is a mighty advantage to the advancement of the spiritual Life, to be sure of the Religion that requireth it at our hands, much of it being against the inclination of corrupt Nature; for then there is no tergiversation or excuse, as if our Rule were uncertain, or that we did trouble ourselves more than needeth us of absolute necessity.

2. It showeth us the Perfection of his Satisfaction, there needeth no other Sacrifice to abolish sin; for it is said in the Text, In that he died, he died unto sin once, and elsewhere the unity of the Mediator and the Sacrifice is pleaded to show the perfection of it. The Unity of the Mediator, 1 Tim. 2.5. There is one Mediator between God and man, the Man Christ Jesus: And Heb. 10.14. By one offering he hath perfected forever them that are sanctified: And Heb. 9.28. Christ was once offered to bear the sins of many. The ground of this Argument standeth thus. That Christ came to take away sin, the benefit which the World needeth; either he hath done it sufficiently, or not done it; if sufficiently, we have what we desire; if not, it must be either because other Mediators were necessary to supply his defects; but where are they? Who can challenge this Honor as authorized by God, and recommended to the World as Christ was? Or what can they do beyond what he hath done? No, there is but one Mediator: or else because another Sacrifice or Offering was necessary, because this could not attain its end, then Christ needed again to undergo Death; for the single Sacrifice did not the work, which was the taking away of sin. But this was enough to ransom all Souls, no other propitiatory Sacrifice was necessary. Why, how doth it appear? By the Resurrection; for when Christ was raised from the dead, our Surety and Mediator (which were the Qualities he took upon himself) was let out of prison, and dismissed, as having done what he undertook: Isa. 53.8. He shall be taken from prison, and from judgment. The Debtor may have confidence the debt is cancelled, when the Surety is let out of prison, and walketh freely abroad: when Christ is risen from the dead, and advanced to a glorious condition, surely his Merit is full enough, and he hath a perfect release and discharge, as having done his work, and needeth no more to come under the power of Death; which is a great encouragement to us to set upon the destruction of sin. Christ hath paid a full ransom to purchase grace, to make our endeavors effectual.