Wee must first die with Christ before we can live with him.

To be dead with Christ,To be dead with Christ what. is in imitation or conformitie with Christ to be dead to sinne, as Christ dyed for sinne. So we are sayd to dye with Christ, when we dye to sinne. Now we are sayd to be dead to sinne when sinne is dead in us: when the command and domi­nion of sinne is broken downe, when the power and force of it is enfeebled: when we doe what we can that sinne may not have any vigour, or power, or command, no nor quiet being in us, then sinne is sayd to be properly dead in us.

Now we must not conceive that as long as we live, sinne will utterly and totally dye. The reason is this,S. Basil. (it is a comparison of S^t. Basil, saith hee) it is with sinne, and with the corruption of nature as it is with the Ivie,Simile. and the wall, when the Ivie is fastned and incor­porated into the wall, a man may cut the boughes and branches, but hee can never roote it out except hee pull downe the wall. As Ivie is to the wall, so is sin and corrupti­on to our nature, it is so scrued and got into [Page 6] our nature, that so long as we live, so long as this house of clay stands wee cannot utterly roote it out; wee may mortifie and kill it in some measure, but when this house of clay shall be demolished and dissolved, then sinne shall be utterly extinguished; I say then, we must not conceive sinne to be so dead, as that it hath utterly no life in it, but it is sayd to be dead in a double respect:

• First it is dead Civilly.
• Secondly it is dead Naturally.

It is a rule among Civillians, he that is a servant is halfe a dead man. The reason is, because hee is no longer at his owne com­mand; but what he is, he is that he is, as hee is inspired, and animated by the command of his master. So sinne is said to bee dead be­cause it is made a servant, it is forced to un­dergoe the yoake, to be subject to the Spirit of grace: therefore it is sayd to bee dead ci­villy.

Secondly, it is sayd to bee dead naturally too; the reason is this, because howsoever there bee some life left in it, yet it hath its deaths wound, & that wil cause it to die at the last: In the meane while it is in the wane, and languisheth away; so that as a man that hath received a mortall wound, he is a dead man, the reason is, because that wound will bring [Page 7] death at the last: So we may say though sinne have some life in it, yet it is dead naturally too; the reason is this, because by the death of Christ, it hath received its deaths blow, that it will never recover, and so at the last it will altogether die.

As sinne is thus sayd to bee dead in us, so we are sayd to be dead to sinne in a three sold respect.

You know death is nothing but the sepa­ration of the soule from the body, the sepa­ration of that that is the principle of life. Now looke what the soule is to the body, the same is sinne, in a sort, in a naturall unregene­rate man, hee lives not so much by his soule as by his sinne; his sinne is the life of his life, it is that that enacts, and enlivens, and ani­mates him: therefore it is called the body of sinne, why? because sinne is in an unrege­nerate mans body as the soule is in the body, it gives life to it. A naturall man esteemes sinne as his soule and life; so the members of his body are called the members of sinne; the reason is, because looke as in nature the members exercise their functions by the in­fluence and vertue of the soule; so an unre­generate man in the corrupt estate of depra­ved nature, such a man, his members worke as they are inabled and commanded by sinne that dwells in him.

Secondly, we are sayd to be dead to sinne, [Page 8] in respect of those antecedent convulsions and pangs that goe before death. Ordinarily there is no death without pangs and convul­sions. Now as it is in naturall death, so it is in this, there is no part of crucifying and mortifying of sinne, without paine and do­lour, therefore it is justly called death, the mortifying of sinne; wee are said to be dead to sinne, when we mortifie sinne, because it is with so much paine, with convulsions and anguish: So saith Peter Martyr. The parting of a naturall man, the foregoing of his sin, it is not without much torment and anguish: so in that respect it is said to be a death, in re­gard of those convulsions and pangs that usually are the forerunners and harbingers of death.

Thirdly, wee are dead to sinne in another respect, for as a dead servant is no longer at the command of his Master, let him com­mand what hee will hee heares him not, hee doth nothing. So it is with a man that is dead to sin, let sin command what it will, he heares not, hee listens not to the suggestions, he practiseth not the commands of sinne, he is as a dead man to sinne. As a dead man performes not the offices of the living, a dead servant doth not obey the commands of his master, so it is with a man that is dead to sinne. Let this be sufficient to be spoken for the meaning of that phrase, If we be dead [Page 9] to sinne, that is, as Christ dyed for sinne.

Secondly, saith the Apostle, If wee be dead with Christ, we beleeve that we shall also live with him.

There is a twofold life

• Naturall
• Spirituall.

The naturall life is not here meant, but the spirituall life, that is, principally the life of grace and consequently the life of glory. The reason is this, because the life of grace, & glory be not two lives, but one and the selfe same life, they differ onely in degrees. Looke as the life of the child in the wombe, is the same life that the child enjoyes, when it comes to bee borne and brought to light in the world; so the life of a Christian in this world it is in a manner the same that he lives in heaven, onely I say it differs in degrees; For looke, as grace is nothing but glory begun, so glory is nothing but grace consum­mate.

But if he meane the life of grace,Quest. why doth the Apostle say shall live? If we be borne with Christ we shall live with him.

I answer briefly for two reasons.

First,Answ. to denote the time when wee shall 1 enjoy this life perfectly, that shall be here­after. When this naturall life shall have an end, then wee shall enjoy that spirituall life [Page 10] perfectly; therefore the Apostle reflects on that life respectively to that time, and saith wee shall live the life of grace, because then wee shall enjoy this life perfectly, whereas here we have it but in some measure, and de­gree with interruption.

Secondly, it is sayd in the future, we shall live, to affirme the perpetuity of this life; this life is not like the life of nature, a fading and perishing life of its owne nature. It is the observation of Tolet the Iesuite upon the place, saith hee, though the Apostle meane the life of grace, as we see by the 11. Verse, yet hee useth the future tense, to shew that this life is a perpetuall life, and such a life as hath no date nor period. I say it is in the fu­ture tense, to signifie that the life of grace once begunne, it never hath date.

Well, the words being cleared, I come to speake of the first thing proposed; the order and method of the Apostle in these words; If we be dead with Christ, wee beleeve that wee shall also live with him.

Wee must first die with Christ if wee Propos. 1 will live with him.

We must first die with Christ if we will live with him.For looke as it was with Christ, so it shall bee with every member of Christ; Christ first dyed before hee was raised to life; hee [Page 11] was first brought low, and humbled before he was exalted, before he had his glory. As it was with Christ, so it must bee with every member of Christ, hee must first die before he can live, he must first have his Good Friday before hee have his Easter day, hee must first die to sinne, before he can live to God.

It is otherwise in the life of nature then it is in the life of grace, there a man must live before he die, but here hee must die before he can live. So saith S. Paul Ephes. 4.22.24.Ephe. 4.22.24. Put off concerning your conversation, the old man which is corrupt according to the deceive able lusts, look in Ver. 24. then saith he put on the new man, which after God is created in ho­linesse and righteousnesse. Then the Apo­stle here compares the life of grace to a new garment: before wee can put on the white and pure Stole of Christs righteousnssse, we must first put off the filthy ragges of our owne corruption, put off concerning your con­versation, the old man which is corrupt, accor­ding to the deceivable lusts. So in Ephes 5▪ Eph. 5.8. 8. The life of grace is compared o light, the life of sinne is compared to darkenesse, you know before the Medium be enlightned, the darknesse must be dispelled: First the darke­nesse must be dispelled before it can be light­ned. So this new life, it is sayd to be a new Image; it is a new Image indeede, but it is such an Image as we are not capable of, till [Page 12] first wee be made pure Tables; the former Image of Sathan and the Characters of sinne be defaced, till then wee are not capable of the Image of God, and the faire impressions of Grace. It is called an ingrafting, or inoc­culating: now wee cannot bee grafted into Christ, till we be cut off from the old stocke; I say generally, as wee must die to nature, before we can live to glory, so wee must die to sinne, before wee can live to God.

Looke what the Angell commanded Io­shua Iosh. 5.8. to put off his shooes before he came to converse with God. If you please to take the allusion of Philo which is this, (and it is pertinent to our purpose) put off thy shooes before thou come to God, that is, put off dead workes, because shooes are made of the skins of dead beasts. I say, be­fore wee can live with Christ, wee must die with Christ, we must die to sinne before wee can live the life of grace. The reason is plaine.

Reas. 1 First, because of the contrarietie and op­position betweene the life of grace,From the contrarietie betweene sin and grace. and a life in sinne. A man may live many lives if one bee subordinate to another, as a m [...]n lives a vegetative, a sensative, and a reasonable life, because these are subordinate one to another; but to live in sinne and to God a man cannot, because these lives are contrary, they come from contrary principles, they cannot con­sist [Page 13] in the same subject. It is an ordinary saying, The Bed and and the Throne admit not of partners. It is true as Christ saith, No man can serve two masters; It is true, when they command contrary things. Now sinne and grace command contrary things, there­fore no man can serve them both, eyther he will cleave to the one and deny the other, or forsake the one and cleave to the other. No man can serve sinne and Christ be­cause they are contrary masters. No man can serve two masters when they command contrary things, that is the first reason: Wee must first die to sinne, before wee can live the life of grace, because they are opposites that will not admit of one another in the same subject.

Secondly, till we be dead to sinne we can­not Reas. 2 live the life of grace,Else the spi­rit dwells not in us. because we cannot till then admit of the principles of the life of grace; where sinne raignes and dominiers the Spirit of grace dwells not, and where that is not there is no life of grace: Therefore wee must first die to sinne, before wee can live the life of grace; because before wee be dead to sinne, the Spirit of grace that quickens and revives us, doth not dwell in us.

Thirdly, if it were not needefull first to die Reas. 3 to sinne before wee live the life of grace,Because it is hard to be a Christian wherein consisted the hard taske of a Chri­stian? How easie were it for a man to bee [Page 14] a Christian, if a man might bee a Christian, and live after the lusts of his owne heart? if he might take libertie to doe what his cor­ruptions prompt, and suggest, if a man that were ignorant might bee ignorant still, and yet be a Christian, if hee that is a swearer might sweare still, and hee that is proud bee proud still, and he that is prophane might be so still, what great matter were it to bee a Christian? how easie were it to perswade Agrippa, not to be almost, but to be altoge­ther a Christian? Therefore wee must first die to sinne, before we can live to grace, be­fore we can be true Christians: the reason is because the taske of a Christian is a hard taske, such a taske as a man cannot performe without denying of himselfe, without cru­cifying and mortifying of his lusts. This shall suffice to have spoken for the confir­mation of that point, by occasion of the me­thod of the Apostle, If we be dead with Christ we shall also live with him. That wee must first be dead. As Christ died for sinne, so wee must die to sinne before wee can live the life of grace. Now I come to make use and application of it.

Vse 1 Reproofes of men dead in sinne.Which if it be so how justly doth the cen­sure of Christ, Revel. 3.1. fall upon many Christians? that of the Angell of the Church Reas. 3 of Sardis, that they have a name to l [...]ve, but are dead, why dead? dead because they are [Page 15] not dead, dead to grace because they are not dead to sinne: many men though they seeme to be lively and active, are no better then walking, breathing Carkasses. The reason is this: because till a man be dead to sinne, hee cannot live the life of grace; wee must first die to sinne with Christ, before wee can live the life of grace with Christ.Gal. 5. In Gallat. 5. Those that are Christs have crucified the flesh with the affections and lusts: Why then on the contrary, such as have not crucified the lusts and affections of the flesh, they are not Christs. Wheresoever any sinne reignes, in whom soever any lust dominiers, what lust soever it be, that man is a dead man, there is no true life of grace in him. The reason the Apostle gives in these words; because wee must bee first dead to sinne, before wee can live the life of grace; first our lusts must bee mortified and crucified in us, before wee can live with Christ the life of grace, wee must first passe this red Sea, that is, to die with Christ before we can enter into the Land of Canaan, to this life with Christ. But that I may make it more usefull to you, let me shew you these foure things.

First let mee discover to you some false deaths, for as there is a false and counterfeit life of grace, so there are false and counterfeit deaths to sinne.

Secondly, let mee shew you some cha­racters [Page 16] whereby a man may know a true death to sinne, whereby hee may judge and examine himselfe, and know whether hee be dead to sinne or no.

In the third place I will shew you the meanes whereby (if a man bee not dead) a man may get this death, whereby hee may come to mortifie and crucifie the lusts and affections of the flesh; and if hee bee dead, whereby hee may proceede on in the worke of mortification, because mortification is not one individuall act, but hath a latitude, and admits of degrees.

Fourthly, I will shew you arguments to perswade you to this death to sinne with Christ, especially such as are immergent, ari­sing from the words of the Text; Of all which briefly.

First then of false deaths, that seeme to be true in shew, but are counterfeit deaths.

There is a threefold death to sinne.

A

• Morall
• Popish
• Christian

death to sinne.

The morall death to sinne is distinguished from the true death to sinne, especially in foure things.

First, the maine difference is in the Es­sence of it; the truth is, a morall death is in­deede no death, hee that is morally dead to [Page 17] sinne, is not indeede dead to sinne: for such a mortification takes away, not the life of sinne, but the harshnesse, and rudenesse of sinne, it takes it and restraines it, it makes sin more tractable and smooth, and subtill, but it takes not away the life of sinne; that is the first.

Secondly, it differs in the efficient cause, the efficient cause of a Christians mortifica­tion is the Spirit of God, Rom. 8.13.Rom. 8.13. If yee mortifie the deeds of the flesh through the Spi­rit: but the cause efficient of morall mortifi­cation, it is from the temper of the body, or good education, or the like. Consider there­fore if it proceede from the Spirit, from the generall, common operation of the Spirit, or from the speciall saving and sanctifying ver­tue of Gods Spirit.

Thridly, morall mortification differs from that which is true, in respect of the Latitude: he that is morally mortified, he is mortified onely in respect of outward grosse sinnes, in respect of such things as are more notorious, such as run in the eyes of men, such as cause disgrace, and dishonour, and obloquie: but secret spirituall sinnes are unmortified, nay, (it is the observation of Saint Austin, that) a morall man, though he seeme to the eye to be never so much mortified (as indeede if a man looke on their formal austerity, to looke on Cato or such a one, a man would judge [Page 18] them mortified) yet commonly they feede one lust, and for the sake of that they curbe the rest. So Saint Austin upon the Romans observes, the lust of covetousnesse, of inju­stice, of intemperance, &c. they curbe them being over borne with the lust of ambition; saith he, they keepe down all other lusts that they may give more scope to this one lust, in his fift booke de Civit. dei Chap. 12. But a true Christians mortification is universall, hee doth not kill some sinnes, as Saul killed the small Cattell, and left Agag, and the great ones, but he mortifies and crucifies all sinne, true mortification will not suffer a man to allow himselfe in the practice of any one sinne.

Fourthly, morall mortification differs from Christian in respect of the issue; hee that is truly mortified, in such a one sinne hath received its deaths wound in him, it never comes fully to be healed and recove­red it selfe againe. Indeede if hee be negli­gent in the exercise of mortification it may get strength upon us; as the Canaanites be­ing neglected of the Israelites grew stronger, but they never obtayned that absolute com­mand, and dominion in Canaan as before: but for a morrall man, because sin is not truly mortified in him, therefore when those re­straints and retentives are taken away that kept in sinne, it rages and dominiers as [Page 19] much as it did before in him, or as it doth in another man. Let this suffice to be spoken of the difference of morall mortification from that of a true Christian.

Secondly, Popish mortification differs from true mortification, in all the degrees and causes.

It differs from Christian mortification.

In the

• efficient
• materiall
• formall
• finall

cause.

First Popish mortification differs from Christian in respect of the object matter; the principall object in Popish mortifica­tion, is not so much perhaps sinne in the members, but the members themselves, they lash and teare them with scourges and whips, their ayme is not so much against sinne as the members; whereas true mortification is a revenge on the members as they are instru­ments of sinne: a mans principall grudge is against sinne in his members, and not against the members that sinne dwells in.

Secondly, they differ in the efficient cause the cause efficient of true mortification is the Spirit of God, Rom. 8.13.Rom. 8.13. If yee through the Spirit doe mortifie the deeds of the body; but the cause efficient in Popish mortification is, among too many themselves; they offer, [Page 20] violence to themselves, selfe considerations is the summe of their mortification.

Thirdly, the formall cause of Popish mor­tification is humbling the body, abstinence and rending the humane body by whippes, and scourges: this they make the true bea­ring of the dying of Christ in their mem­bers:Getzer. 2. booke disci­pline, chap. 8. So saith Getzer in his second booke of discipline, Chap. 8. They beare the dying of Christ in their body, that shed their blood with whipping and lashing themselves willingly for Christ, such a man is sayd to mortifie himselfe. It is a strange thing, as if wee should goe about to please the divinitie by inhumani­tie.

Fourthly, they differ in respect of the end, and ayme of both; Popish mortification ends not in the destruction of sinne, and in­feebling the power of it so much as the sa­tisfying of God for sinne: Heare what Getzer saith in the same place, in his second booke of discipline, Chap. 8. saith he, such as whip themselves till the blood come, for their sinnes, by such whipping of themselves they satisfie Gods justice for their sinnes. What Christian heart can heare such Doctrine and his heart not ake, & his ears not glow, and his joynts tremble? Blessed Saviour that they that stile themselves by thy name should derogate from thee by their blasphemies! Wee say the blood of Christ expiates sinne, they say [Page 21] their owne blood wilfully shed, satisfies God for their sinnes: whereas the end of Christi­an an mortification is not to satisfie God for sinne, but to infeeble the power of sinne, to breake downe the command and dominion of sinne. This shall suffice to bee spoken concerning the first point proposed, the false deaths to sinne, and those are two; Morall, and Popish.

Now I come to shew the Characters of a man that is truly dead to sinne with Christ.

The first signe of a man that is dead to sinne is this, that when occasions are offered, and invite him to sinne hee doth not yeeld, this is an argument that that man is dead to sinne. It is true I confesse there is great pow­er in occasions, that except wee keepe a jea­lous guard they are able to transport a holy sanctifyed man, and so they have done the best; but I say such a man, as when no sooner an occasion is presented, but hee is ready to give way to satisfie his lust, such a man, let him pretend what he will, hee is not dead to sinne. He is like a tree, wee know in winter there is no visible & apparent difference be­tweene a dead tree, and that that is alive,Simile. nei­ther of them have eyther fruite or leaves, they differ not in outward view: but when the spring comes againe and the Sunne ap­proacheth, then there is a difference, then the juice in the roote shootes up, and diffuseth [Page 22] it selfe into the rest of the parts: you may know a tree whether it be dead or alive, when the Spring comes, when the Sun approach­eth, if it doth not shoote forth and flourish then, we say it is a dead tree. I apply it thus looke what the Sunne is to the tree, so is occa­sion to lusts: he that doth not sin when occa­sions are offered and present themselves: when a man hath occasion to satisfie his lusts if he doe it not, this man is truly dead to sin. Whereas such a man as eyther through age or want of opportunity and occasion is dis­abled from fulfilling his lusts, but in the meane while he pleaseth himselfe to revolve them in his mind, and to discourse of them with his tongue, such a man is not dead to sinne; if he had the same strength and occasi­on presented as before, such a man would discover that sinne were alive in him as much as ever it was.

Secondly, wee may know we are dead to sinne if all sinne be dead in us: it is not suffi­cient that one lust seeme to be mortified, and crucified in us unlesse all be mortified. Wee know there is life in an Apple tree, or a Peare tree if it produce but one Apple, or Peare: So we may know that sinne is alive in us, if there be but one reigning domineiring sinne. It is true I confesse in the best men, sinne is so much alive in them, that ever and anon it will be shooting forth some of these cursed [Page 23] fruits; but yet (as wee shall see in the third place) the power of it is more infeebled; I say where one sinne or lust rules and dominiers in a man, that man is not dead to sinne, as if an Apple tree bring forth but one apple wee conclude it is not dead.

Thirdly a dead man cannot performe the workes of a living man, when wee performe not the workes and service of sinne, then we are dead to sinne. Every thing hath power to bring forth fruite according to its owne nature, Ioh. 8.39.Ioh. 8.39. If you were the children of Abraham, you would bring forth the fruits of Abraham. Now if a man bring forth ordina­rily the fruits of sinne, let him say what hee will, sinne is alive in that man. I grant that as I sayd before, sinne will ever and anon bee sending forth bitter and cursed fruits, but he that is ordinarily and commonly transpor­ted to the service of his owne lusts that man is not dead to sinne. Shall a man say hee is a dead man that lives in pride? that hee is a dead man that lives in swearing or unclean­nesse &c? I say he that is ordinarily, and ha­bitually transported with pride, with swea­ring and blasphemy, with uncleannesse, &c. he that is ordinarily transported to the com­mitting of any sinne, that man is not dead to sinne.

Fourthly, it is not sufficient to for­beare the practice of sinne, but to abhorre and [Page 24] detest sin: we know when we come by apu­trified dead Corse, we stop our noses, to shew that we abhor the noysome smell and detest it. If we doe not onely forbeare sin but loath and abhorre it, it is a signe that sinne is dead, it is a Carkasse, we begin to abhorre it.

Fiftly, by this Character wee shall know that sinne is dead, if daily more and more wee see the power of sinne abated and infee­bled in us; we know dying men, the nearer they draw to the grave the more weake are all the actions and functions of the soule: So I say, sinne shall never in this life be utter­ly dead, but it hath its deadly blow, and lan­guisheth away. Now then we may know we are dead to sinne, if sinne more and more de­cay, and the power of it bee more and more feeble, if every day the inclinations and pro­vocations to sinne are more weake.

Yet mistake not, a man may deceive him­selfe by this Character: for oft times it comes to passe that sinne when it hath its mortall, and deaths wound, it rageth more then it did before.Simile. It fares with sinne as with a wild beast that hath received his deaths wound, he rageth more then he did before: So sinne and Sathan, then labour to provoke and stirre up corruption in a man to rage more, notwith­standing stay a while, and you shall see the power of it more infeebled: So I say a man must not judge himselfe by the present fit or [Page 25] rage of sinne to have no sparke of regenera­tion, for that may bee occasioned by the deaths blow of sinne; but looke if sinne bee enfeebled, and the inclinations and lusts to sinne grow every day weaker then other, and that is an argument that sinne is dead.

Sixtly we may know that wee are dead to sinne by this argument, then a man is dead to sinne, when he can willingly and patient­ly indure the Axe of the Gospel to be laid to the roote of his sinne, when he can patient­ly submit himselfe to have his sinne woun­ded, and to have it executed by the sword of the Spirit. I say patiently to indure the re­proofe of his sinne, especially when the re­proofe is layd against the sinne that most pre­vailes against him, the sinne that a man loves dearest, patiently to indure the reproofe of that sinne is an argument that that man is mortified, and dead to sinne. Let a man say what he will, hee that stormes and grudges, and grumbles and chafes when his sinne is met with in the Ministery of the word that man is unmortified, at the least so farre as he chafes and frets, so farre hee is unmortified. Hee that is mortified to sinne, hee that is growne to a loathing and detestation of his sinne, he rejoyceth when the Ministery meets with his sinne, Oh saith such a one that my sinne might bee met with to day! I stand in termes of hostilitie with it, I would have it [Page 26] put to death, Oh! that it might have one blow to day by the Sword of the Spirit: such a man as will not indure the reproofe of his sinne hee is unmortified, at least so farre as he is impatient of reproofe.

Yet mistake not, a man may bee more im­patient for some sinnes than for others: for though in a gracious man all sinne bee morti­fied, yet some sinnes be more rooted, and ra­dicated. As wee say in Philosophie, there are some parts that live first, and die last, as the heart. As it is in the body 'so it is in the state of nature, in the body, of sinne: there are some sinnes in which life is more ra­dicated; and one sinne may have more life when others are mortified, one may have more strength then others, and life in it, and yet the mortification be true; yet generally such men as are impatient at the reproofe of their lusts, especially that lust that dominiers, that man is unmortified; he that is a mortifi­ed man, that sinne is dead in, he will suffer re­proofe patiently.

Now I come to the third thing I propo­posed to shew the meanes whereby wee may come to be dead with Christ: for if wee can­not come to live with Christ, but wee must first die with Christ, then it mainely con­cernes us to labour to die with Christ to sin, that so wee may come at the last to live with him. The meanes are foure.

The first cause which is the principall cause is the Spirit of God, so saith the Apostle, Rom. 8.13. the place before alleadged, If yee mortifie the deeds of the flesh through the Spirit yee shall live. Rom. 8.13. It is true, we are enjoyned mor­tification, but wee cannot doe it till by the Spirit of God our sinnes be mortified.Simile. It is with sinne as it is with some wilde beasts, they cannot bee taken and apprehended till they be shot and wounded: So it is with sinne, till the Spirit of God give the deaths blow to sinne wee cannot mortifie it of our selves; therefore the first and principall cause is the Spirit of God, he that is in us is stronger then he that is in the world. The Spirit of God is strong and powerfull to subdue sinne.

Secondly, Faith in Christ: for by faith we must be ingrafted into Christ, and so partake of the Spirit of Christ whereby sinne is dead in us, so saith the Apostle, Rom.. 6 5.Rom. 6.5. For if we be planted into the likenesse of his death wee shall be also into the likenesse of his resurrecti­on. First we must be planted and grafted in­to Christ: As a Syens must be planted into the stocke of a tree before it partake of the juice of it: So we must be planted into Christ by faith before we be made partakers of the vertue of the death of Christ to kill our sins;Col. 2.13. so saith the Apostle, Wee are raysed through the faith of the operation of God, it is through faith, not onely as a perswading, mooving [Page 28] cause, but as an efficient cause, because faith as a pipe of Silver conveyes the juice, the wa­ter of life, the Spirit of God, whereby our sinnes are mortified, it unites us to Christ and makes us partake of the vertue of his death whereby our sinnes are killed.

Psal. 19.13.The third meanes to worke this death in us it is Prayer, so David, Psal. 19.13. Lord keepe mee from presumptuous sinnes, let them not have dominion over me, that is, morti­fie, and crucifie them so that they may not have dominion over me, or not have a be­ing if it were possible, Let them not have domi­nion over me.

Fourthly and lastly, a speciall meanes to put sinne to death is to submit our selves to the Ministery of the Word, such as can ma­nage and brandish the two edged Sword of the Spirit against sinne. And so in private by meditation to apply to our selves the curses and judgements that God hath threatned a­gainst such sinnes as wee give most way to: for if once the principall and vitall sinne (as I may call it) be destroyed, then other sinnes will die of themselves; this shall be sufficient for the third part, touching the meanes to die with Christ.

I come now in a few words to the motives to perswade us to die with Christ.

The first ariseth from the necessitie of dy­ing [Page 29] to sinne, eyther wee must die to sinne,Rom. 8.13. or die for sinne, woe to us if we doe not die to sin, If yee live after the flesh yee shall die, Rom. 8.13. that is, if yee live unmortified yee shall die, how? eternally, not onely the death of the body but of the soule too, here is the choyce, we must eyther mortifie our lusts or incurre the danger of damnation, there is no other way to escape it, If yee live after the flesh yee shall die, that is, eternally, therefore there lies a necessitie that should perswade us to die to sinne.

Secondly, from the commoditie of it, by dy­ing to sinne we shall not onely free our selves from eternall death, but from much trouble and molestation, and disquiet also that wee should be sure to have by keeping sinne alive, and by yeelding to the lusts of sinne. Most true it is that it is with our lusts as with little children, humour and observe them,Simile and give them that they cry for, and you shall never have rest, but still they will cry for some­thing more, so it is with our corruptions and sinfull lusts yeeld to them upon every desire, and we shall never have done, when we have satisfied one lust, it will call upon us a­gaine, and will never have done; whereas by mortifying of it, we shall bring to our selves much quiet, and free our selves from much molestation.

Thirdly, consider the facilitle, by morti­fying [Page 30] the deeds of the flesh we loose nothing that will make to our happinesse; Adam in innocencie in Paradise was happy with­out these lusts, Christ on earth was happy without them: the Saints in heaven are happy without them,Iam. 1.21. these are but superfluities, Iam. 1.21. Lay aside all superfluitie of naugh­tinesse and malice. Wee may have all true contentment whatsoever, & yet part withour lusts; they are things that we may well spare: By mortification of them, a man looseth no profit, nor pleasure, nor honour whatsoever, but there is recompence with advantage. Let a man mortifie his lusts that bring him profit, hee shall have profit in durable riches, not onely in this life, but for his reward hee shall have a whole kingdome to enjoy. Let him loose some present pleasures (as we have all too much of common Souldiers in us, we love present pay) hee shall have infinite re­compence, he shall have pure pleasures, peace of conscience, God will praise him, and say, well done good and faithfull servant, he shall have peace of conscience, that will lift a man above ground, an infinite recompence in the losse of other pleasures. Secondly for ho­nour, what if a man for the crucifying of his lusts be reproached and contemned in the world, yet he shall have true honour of God in heaven, he shall have honour of Angels, of good men; honour did I say of good men, nay [Page 31] wicked men shall honour him. God is able to command honour from the hearts even of wicked men, so much as hee is mortified: Let a wicked man see one that is a mortified man, (that as David was he behaves himselfe as a weaned child from the world) he cannot but give a good testimony, but if he will not now, let him be on the racke in sicknesse, let death appeare, then he will desire to die the death of the righteous; and that his last end may be like his. It is true while he is in his jol­litie and bravery, then such men load a mor­tified man with reproach and contempt: but wee must doe as Phisitians doe, when they judge by urine of the state of the body, they looke not on the urine that is voyded when men are walking up and downe before they goe to bed,Simile but that which they make after their first sleepe when they are come to themselves. So take not a wicked man now in the fulfilling of his lusts, but looke on that man when hee hath slept, and you will judge otherwise of him, he cannot chuse but give a good testimony of a morti­fied man.

Fourthly, consider the Equitie of it, Christ died for sinne that wee might die to sinne, 1 Pet. 2.24.1 Pet. 2.24. who his owne selfe bare our sinnes in his owne body on the tree, that we being dead to sinne should live unto righteousnesse. What, did Christ lay downe his life for our lusts, [Page 32] and shall not wee lay downe our lusts for Christ, did Christ die for our sinnes, and shall not we for Christ die to our sinnes?

Fiftly, consider our sins are Traytors, and rebels against heaven.Tertul. Apol. cap. 2. Well saith Tertullian in his Apologie for the Christians in his second Chapter; against Traytors and such as are common enemies every man must be a com­mon Souldier. Now our sinnes are Traytors against heaven, we cannot better expresse our loyaltie and alleagance to our great Master, God, then to kill and put to death these re­bels, it is a most acceptable sacrifice to God.

Sixtly, and lastly consider the example of other men, we see what care men take, and what paine they will undergoe, not for the avoyding but for the putting off a naturall, a temporall death for a while. Men for the pre­serving of this temporall life, they are con­tent not onely to take harsh Physick, but to indure launcing, and searing and cutting off the parts, a leg or an arme, &c. so to preserve naturall life; if they doe so for preserving of this naturall life, Oh what should wee doe for the gaining of eternall life? It is true Christ compares lusts to eyes, and hands, and feete, it is true they are eyes, but such as when they are pulled out wee may see well enough. They are hands, but such hands, as when they are cut off wee may still doe what wee have to doe with­out [Page 33] them. Now shall a man for the pre­serving of his temporall life, indure a mem­ber to be cut off, & shall not we cut off our su­perfluous lusts for the gaining of eternal life? shal they, not for the avoyding, but for the re­spiting of death indure this pain,S. Aug. Epist. 45. and shal not we for the avoyding of eternall death? S. Au­stin presseth this excellent well in his Epist. 45. They doe this, not as if there were any hope to put off death quite, but only to ad­journe, and put it off for the present; if they do this for the respite of death, what should we do for the avoiding of eternal death, saith he? They undergoe many certaine torments, perhaps that they may have hope, but of a few uncertaine dayes, what! do they thus for a temporal life, shal not we much more for the procuring of an eternal life? Do they so much for the adjourning of a temporall death, and shall not wee for the avoyding a perpetuall, and eternall death? If these arguments per­swade us not, none can, so much for the fourth point, the Motives to this death to sin.

Fiftly, if we must die with Christ, before we can live with him;S. Ierome. then as Saint Ierome somewhere hath it; It is not so easie a thing as some happily conceive it, to bee a Chri­stian. It was Iulians scoffe of Constantine, Iulian. and in him of all Christians: To be a Chri­stian there is no more required, but to wash themselves with a little water, that is, to bee [Page 34] baptised, and how great soever their sinnes were before, this cleanseth them, saith Iuli­an; or if it chance that a man fall into the same sinnes againe; saith Iulian, It is no more for these Christians but to beat their breasts, and to smite their heads, and all is well againe: (in the conclusion of his Caesars.) But the best is, it matters not greatly what Iulian saith; it concerned him to speake evill of that saith he was fallen away from; if he had spoken well of it, hee had spoken against himselfe. But he that knew better then Iuli­an saith,Mat. 7.14. straite if the gate, and narrow is the way that leadeth unto life, Math. 7.14. The way to heaven is straite, he that will enter in this way must strippe and divest himselfe of his old lusts: The way of Christianitie is a narrow way; nay, that is not all, it is a way full of paine, and pressures to the flesh, as Camerarius interprets that place; Narrow is the way, and full of paine to the flesh; He that walkes this way, must resolve to meet with difficulties, hee must take out lessons that are harsh to flesh and bloud, to mortifie, nay, to crucifie the flesh, Gal. 5.24. They that are Christs, have crucified the flesh with the affe­ctions and lusts. Every death is not suffici­ent to expresse the paine hee must undergoe, but crucifying only, the death that Christ died, that was both a lingring and painfull death. Thus every man that will live with [Page 35] Christ must first crucifie his sinfull lusts and affections.

Which notwithstanding I speake not, to deterre or discourage any from entring into the way of Christianitie, or having entred, for going on in the same way: No, God-forbid, that I should (like the ten spies that Moses sent to spie out the land of Canaan) bring an ill report upon the wayes of godli­nesse; but to informe us, and arme us. Hee that is to travaile into a farre Countrey, on which his life and livelihood depends, and should meet with a friend that should tell him the way were deepe, and troublesome, and that there were such difficulties did stand in the way; hee would easily perceive that hee did tell him this, not to discourage and dishearten him, because hee is his friend, nor to stay his journey; because hee knowes it is upon his life, his life lies on it; but to arme and prepare him before hand, that when he should meet with the difficulties, hee might the better encounter them, and goe over them. I apply it thus, Heaven is our coun­trey, we all pretend wee are Pilgrims tra­velling to heaven: the way that leads to hea­ven is this narrow way, our death with Christ: the necessitie of walking this way appeares in Math. 7.14. This way,Mat. 7.114. and only this leades to life, it is the straite gate and the narrow way that leads to life? Now when [Page 36] wee tell you of Lyons, and Beares in the way, the difficulties, and incombrances that you shall meet with, it is not to discourage you, but to arme, and provide you. It is not to dishearten you, you must needs goe, your life lies upon it; but to arme and prepare you, that when you meet with these difficul­ties, you may be the better provided to en­counter them. It is good saith the Proverbe, to know the worst of things before hand, lest otherwise after wee have walked in the way, we meet with incombrances, and drea­ming of nothing but delicacies, our hearts faile us, as the hearts of the Israelites in the report of the tenne spies. Like the foolish builder in Luke 4.Luke 4. that was not able to goe on with his building, because hee did not sit downe first, and reckon what it would cost him.

Sixtly and lastly, if wee must first die with Christ, before we can live with him, it serves for direction to teach us what order and me­thode to take to come to live with Christ. He that will live with Christ, must be sure to be­gin at the right end, to die with Christ first: he that will performe holy duties, & gracious actions, that man must labour to crucifie and mortifie sinfull affections. Sinfull affe­ctions are like weedes; the Husbandman that desires his corne should thrive and live, hee labours first to kill the weedes. I say sinfull [Page 37] affections in the soule are like weedes in the ground, or soyle; if wee desire that grace should thrive, and to performe gracious duties with content to our selves and to God, we must labour to kill our lusts. When wee find in our selves an unaptnesse, and an indisposition to the performance of gracious duties, suppose it bee to prayer, to humble ourselves before God, to heare the word of God, &c. let us then reflect on our selves, and see what sinfull lusts there have gotten strength, and labour to abate the power of that, and then certainly wee shall live with Christ, wee shall bee enabled to performe holy duties; So saith the Apostle (in the second place) If wee bee dead with Christ, wee beleeve that wee shall also live with him.

Which is the second thing I proposed in the beginning. The connexion, and con­junction of these two; If wee bee dead with Christ, wee shall also live with him.

Where first give me leave to remember you of what I formerly delivered in the unfolding of these words: that the life that the Apostle here meanes, when he saith; If wee bee dead with Christ, wee shall also live with him; it is the same that in verse 4. hee calls Newnesse of life. Therefore wee are buri­ed with him by baptisme into death, that as Christ was raised by the glory of the Father, [Page 38] so wee should walke in newnesse of life. I say the Apostle meanes here the life of Grace, which in verse 4. hee calls newnesse of life. And in verse 11. hee calls it living to God: Likewise reckon yee your selves dead to sinne, but alive to God. Though secondarily, and by consequent, I deny not but that the Apo­stle meanes living with God in life eternall. And the reason is, as I shewed before, that the difference of the life of grace, and the life of glory, it is not in Nature, but in degrees, Grace is Glory begun, and glory is nothing but grace perfected. As the childe in the wombe hath the same life that it enjoyes in the world, only then it is in a further de­gree: so the life that a Christian enjoyes in this world, it is the same life in nature though it differ in degrees from that hee enjoyes in heaven.

The Apostle useth the future tense; If we bee dead with Christ, wee believe that wee shall live with him, for these three reasons.

First, to shew the order and Methode be­tweene this life, and the former death: be­cause this life in nature, though not in time is after our death with Christ. As it is in nature, the introducing of habites in nature, is after the expelling of privations, as the enlightning of the ayre in nature is after the dispelling of darknesse.

Secondly, the Apostle useth the future [Page 93] tense, because though the life of Grace bee here begunne, yet it is not consumate till afterward, in which respect the Apostle saith; Wee beleeve that wee shall live with him. Hee makes this life in respect of the complement, and consummation an act of faith, according to that in the Creed; I be­leeve the life everlasting.

Thirdly, because the life of grace doth not fade as the naturall life perrisheth, but it is an induring life. As Christ being once rai­sed, he died no more, verse 9. so every mem­ber of Christ, he that is once quickned, and raised with Christ from sinne, hee dieth no more, so saith Christ, Ioh. 5.24. hee that be­leeveth hath eternall life. What? hath every one that beleeveth life eternall? Yes, every one that beleeveth hath life eternall in hope, and in the beginning of grace; because hee hath that life for the present, that doth not fade and perish, but endure to eternitie, Veri­ly, I say unto you, hee that heareth my word, and beleeveth in him that sent mee, hath eter­nall life, and shall not come into condemnati­on, which expresseth the former.

Now what this life of grace is, this spiri­tuall life, will appeare by comparing it with spirituall death. It is the propertie of oppo­sites being set together; as to impugne, and fight against the nature one of another, so to discover the nature one of another.

Now spirituall death, as the Naturall in­cludes two things.

First, a separation from the fountaine, and principle of life.

And, as a consequent of that, a privation of the faculties, and acts of life.

Looke what the soule is to the body, the same is the Spirit of Christ to the Soule, it is that that enlivens and quickens it, so saith Christ,Joh. 6.63: Ioh. 6.63. It is the Spirit that quickens. Now looke, as upon the parting of the soule from the body, the body dies; so upon the separation of the Spirit of God from the soule, the soule dies. So it was in Adam, when by eating the forbidden fruit, hee had cut off, and separated himselfe from the fountaine, and principle of life, he died spi­ritually. I say, as when the Soule that enli­vens and quickens the body, when that is se­parated the body dies, so the Spirit of Christ that enlivens and quickens the soule, when that is separated from the soule, the soule dies.

Secondly, looke as upon the separation of the soule from the body, there follows a de­privation of the faculties, and acts of life: so upon the separation of the Spirit of God from the Soule, there followes a deprivati­on of the habits and acts of grace. The gifts and habits of grace, are as the faculties; the acts and operations of grace, are as the [Page 41] acts of those faculties: and as upon the separation of the soule from the body, there followes a deprivation of the faculties, and acts of life, so upon the separation of the Spirit of Christ from the Soule, there fol­lowes a deprivation of the habites and acts of grace.

If it be so, then spirituall life includes two things,

First, the having of the Spring and foun­taine of life, the Spirit of God, and an uni­on of it to the soule.

Secondly, the having the habites, and acts of this spirituall life.

First, the having of the principle of spirituall life, the having the Spirit of God in our soules: for it is not sufficient that there be a quickening Spirit, unlesse it bee united to us. For looke as when a man dies,Simile. the soule of a man, and the body of a man con­tinue still, but there is no life, because the soule is not united to the body: so I say there may be a spirituall death, though there bee the Spirit of God, and the Soule; if the spi­rit be not united to the soule: that is the first thing.

Secondly, where the Spirit of God is (as a consequent of the other,) there followes the faculties, and acts of life: the habituall presence of all the graces of the Spirit, band the actuall exercise of them. In these two [Page 42] consists the nature of this life. These things premised, I come to shew the necessary con­junction of this spirituall life (that I have explained in the kind and nature of it) with spirituall death. If wee be dead with Christ, wee beleeve that wee shall also live with him.

Which Hupotheticall proposition, or sup­position affords us this Catagoricall Positi­on, that ‘Those that are dead with Christ, shall live with him.’

For when the Apostle saith; If wee be dead with Christ, we beleeve that wee shall also live with him. This is supposed: as much as if he had said in effect; ‘They that are dead with Christ, shall live with him;’ Or, ‘They that are dead to sinne, shall live the life of grace.’

Looke as it was with Christ, so it is with the members of Christ; as hee being dead rose againe, and could not choose but rise a­gaine.Act. 2. (As it is said Act. 2. the chaines of death, the cords of death could not hold him;) So it is with every member of Christ, hee that is dead with Christ, must needes live with Christ, Death cannot hold him, not death [Page 43] in sinne. The Apostle affirmes as much in this Chapter verse 5. For as wee are planted into the likenesse of his death, so wee shall be also into the likenesse of his resurrection. If wee be planted with Christ into his death; (there is our death with Christ,) we shall be also in his Resurrection: (there is the conjun­ction, and connexion of our life with Christ,) where the Apostle not only averres the truth of the former proposition, but withall insi­nuates the reason of it: those that are planted with Christ into the similitude of his death, shall also into the similitude of his Resurrecti­on; Why? because they are planted with Christ. As a Plant that is grafted into a stocke, it partakes of the whole vertue of the stocke: so every member of Christ, hee that by faith is grafted into Christ, and made partaker of the vertue of Christs death, to the mortification of sinne: that man also is made partaker of the vertue of his Resurre­ction, to the reviving, and quickening of him to a new life of grace.

The ground of it is this; First, to whom­soever Christ communicates himselfe, hee communicates himselfe wholly; to whom­soever hee imparts the vertue of his death for the killing of sinne, to him hee imparts the vertue of his Resurrection to revive, and quicken him to a new life of grace; If wee be planted with Christ into the similitude of [Page 44] his death, wee shall be also into the similitude of his Resurrection; because wee are planted with him. Every plant partakes of the whole vertue of the roote, and by consequent wee partake as well of the quickening vertue of Christ to raise us to the life of grace, as of his crucifying vertue to kill sinne.

The second reason is from the insufficien­cie of the one without the other; If wee be dead with Christ, we beleeve that wee shall also live with him; Why? because death with Christ is insufficient, unlesse wee live with Christ. Philosophie saith that nature doth nothing in vaine: much lesse doth Christ, the God of Nature. Now as in Christ, it was in vaine for him to die for us, unlesse hee had risen againe: so it is in vaine, and ineffectu­all for the members of Christ to die to sin, if they be not quickened to the life of grace.

The reason is this, that death to sinne indeed, defaceth the Image of sinne, but it doth not renew in us the Image of God Now it is the Image of God that makes us fit and capable of eternall life: It is true, the righteousnesse of Christ gives us title to eter­nall life; but our owne inherent righteous­nesse qualifies us, and disposeth, and makes us fit, and capable of it, for without holinesse no man shall see God. Flesh and bloud shall not enter into the kingdome of God. By mor­tifying of sinne, wee cease to be sinners; by [Page 45] mortifying of sinne wee have the Image of Satan defaced; but the Image of God is not renewed in us; therefore besides our death with Christ, there is required our life with Christ, that so besides the defacing of Satans Image, wee may have the Image of God re­newed, that wee may be capable of eternall life, and be qualified and disposed, and made fit to partake of the inheritance with the Saints in light.

The third Argument is drawne from the opposition betweene the life of sinne, and the life of grace; Philosophy tells us that in those opposites, that are immediatly op­posite; that is, such opposites where one must of necessitie be in the subject, if one be removed, the other of necessitie followes the subject; Health and sicknesse are imme­diate objects, a man must either bee sicke or well: Now that which removes sicknesse, restores health, that that expells darknesse out of the Ayre, it brings light. Now the life of sinne and grace are thus opposite, that that takes away the life of sinne then, it must of necessitie bring with it the life of grace. If Christ mortifie sinne in us, and take away the life and vigour of sinne, Christ of neces­sitie must bring into the same subject the life of grace; because these are immediate ob­jects, hee that takes away the one, must bring in the other, as that that takes away sicknesse, [Page 46] brings in health. This shall suffice for the proofe of the point. I come to make use of it.

Vse. If wee be dead with Christ, wee shall also live with him. Those that are dead with Christ to sinne, as Christ died for sinne, those shall live the life of grace. If it bee so, if there be such a necessary connexion be­tweene these two, then it followes backe a­gaine, that those that doe not live with Christ, those are not dead with Christ. For looke as it is betweene Faith, and good Workes, if good workes be necessarily joy­ned with Faith, then where there are no good workes, there is no faith: So thus it followes, if spirituall life, the life of grace, bee necessarily joyned with death to sinne, then where there is no life of grace, there is no death to sinne. According to that of Saint Chrysostome, S. Chrysost. saith hee, it is true indeed, faith without workes is dead; so it is true on the other side, workes without faith is dead. No man can performe good workes, though hee may for substance, yet not formaliter without Faith; hee that hath not Faith, hath not Workes. If good Workes be necessari­ly joyned with Faith, then where there are no good Workes, there is no Faith: so if our life with Christ bee necessarily joyned with death to sin, then, where there is no life with Christ, there is no death to sinne.

You will say, how shall wee know that we are alive with Christ, and dead to sin?

I answer, you shall know it by three Cha­racters.

First, that which is the cause of spirituall life, as that which is the cause of naturall life, is union with that which is the principle and fountaine of life: Now the fountaine of life is Christ, so saith the Apostle in 1 Ioh. 5.12.1 Joh. 5.12. He that hath the Sonne, hath life; hee that hath not the Sonne hath not life. Now what is it that unites us to Christ?Gal. 2.20. It is faith that knits us to Christ, so saith the Apostle, Gal. 2.20. The life that I live is by faith in the Son of God. Looke as the cause of the naturall life, is the union to the principle of naturall life: so the cause of spirituall life, is union to that which is the principle of spirituall life. Now the cause and fountaine of spirituall life is Christ, so saith the Apostle in this chapter verse 11.Rom 6.11. Likewise reckon yee your selves dead to sinne, but alive to God through Iesus Christ our Lord. It is through Christ that wee are alive to God. Now I say, that that knits and unites us to the fountaine of spirituall life, it is Faith. Hee then that hath Faith, that man is alive to God, but hee that hath no faith, that man is dead in sinne; that is the first character by which wee may know, whether we be alive with Christ or no, if we have this spirituall life.

Secondly, we may know it if wee have the exercises of this spirituall life. Every thing delights to operate, and exercise an­swerable to its life: where there is a naturall life, there is a delight in actions that are na­turall; where there is a sinfull life, there is a delight in actions that are sinfull. Take a man that sinne lives and reignes in, it is life to such a man to serve sinne, to performe and satisfie his sinfull lusts: so, where there is delight in performing spirituall duties, it is an undoubted argument that that man hath spirituall life in him. Take a man that delights in prayer, in hearing the Word, in contemplating, and meditating of Gods goodnesse towards him, and in other spiri­tuall duties; this is an argument that that man hath spirituall life, because he delights in spirituall actions.

The ground of it is this, all delight pro­ceeds from similitude, and conformity: wee delight in things that are like us: Now when a man is spirituall, there is some likenesse be­tweene him and spirituall actions, and so hee delights in them. Take a carnall, naturall man, he delights not in spirituall duties, it is death to him to doe that which is good: when he comes to betake himselfe to prayer, to performe religious duties, to sanctifie the Lords day, to keepe a watch over himselfe, to checke his sinfull lusts, it is death to a [Page 49] naturall man; Why? hee hath no delight in spirituall actions, because hee hath nothing in him that is spirituall; all delight proceeds from likenesse and similitude; that is the se­cond Character that wee have this spirituall life, if we delight in spirituall actions.

Thirdly and lastly, another Argument of spirituall life is, if we have the properties of life, and they are three as Philosophers say.

• The first is nourishment.
• The second is augmentation.
• The third is generation, or production of the like.

So answerable, wheresoever there is spi­rituall life, in some proportion there is all these three.

First, there is nourishment; As new borne babes desire the sincere milke of the Word, 2 Pet. 1.2. 2 Pet. 1.2. Where there is a new life, there is a desire of the sincere milke of the Word. Take a man, that is a dead man, hee desires no meate, Why? there is no life in him. Now looke as a man that lives a naturall life, hee desires naturall food: so hee that is spiri­tuall, hee that lives a spirituall life, hee hun­gers and thirsts after the word. As where there is the life of sinne in a man, that man desires after all things that may fill and in­crease, and preserve that life in him; so in spirituall life there is a desire after the spiri­tuall food of the Word, to preserve this life.

The ground of it is this, God never gives any grace to a man, but hee gives a man a care, and indeavour to preserve that grace: God never gives a man spirituall life, but he gives withall a desire to preserve that life. Now how can a man preserve it? How should a man preserve life, but by food? by diligent repayring to the places, where the spirituall food of his soule is provided? It is with this spirituall life, as it was with the fire on the Altar:Simile. The fire on the Altar, though it came from heaven, yet when it was kindled, they were bound to preserve it by ordinary meanes, to put fuell to it: so when God hath kindled that spirituall life, wee must not turne off all the care on God, let God take care for the life hee hath wrought in us; but God will give a desire to a man, to keepe that fire, to put continuall fuell to it, to preserve and nourish it. That is the first propertie of life, to looke for nou­rishment. God never gives a man grace, but he workes in that man a desire, and indeavour to preserve it.

The second propertie is Augmentation, and growth, and proceeding from one de­gree of grace to another, when wee find our selves more strong to performe the duties that are spirituall, when wee find sinne more weakened. This spirituall growth in grace, is a propertie of this spirituall life. If di­vers [Page 51] Plants bee planted, if wee see some of them grow, and others doe not, wee con­clude, this is dead, why? it growes not. As it is in nature, so it is in this spirituall life, where there is no growth, there is no life. Every thing that lives, hath the property of life, it hath the facultie of growing. Which I would notwithstanding have to be under­stood: not, but that this life may admit of a Winter, there may bee an increase, and de­crease: but yet there is a continuall strayning after perfection; Though sometimes the streame may be so strong, that it may carry them downe: yet they bend their strength against the streame, they labour to grow up more and more. That is the second proper­tie of life, augmentation; where there is spi­rituall life, there is growth.

The third is Generation, where there is life, there is a facultie and power to beget. As in a coale, a live coale will kindle a dead one; a dead coale cannot kindle another, there is no heat in it. So it is in this spirituall life, where it is, there is a desire to beget others: as Christ saith; When thou art converted, streng­then thy brethren. When thou hast spirituall life begotten in thee, labour to beget it in others. Wee see it exemplified in Ioh. 1.44.Joh. 1.44. no sooner had Christ called Philip, but pre­sently Philip calls Nathaniel. No sooner had Christ by his Word begotten spirituall life [Page 52] in Philip, but Philip indeavours to beget the same in Nathaniel. This is the difference be­tweene a live and a dead coale, a live coale can beget life in another coale, and kindle the same fire in another, but a dead coale cannot. That man that hath spirituall life in him, hee will improve all opportunities and occasions that are offered to beget others to a spirituall life.

The ground of it is, hee findes a sweet­nesse, and a goodnesse in spirituall life, and that is the reason, out of love to his bre­thren, and an indeavour to glorifie God, he desires to beget others to this spirituall life. This is the first use: The Characters by which we may know whether wee have this life or no.

Secondly, if such as be dead with Christ shall live with him. This should be an argu­ment to perswade us to labour for death with Christ. Can any prize be propounded better to a man then life? what will not a man doe for life? S. Austin in his 45. Epi­stle, saith hee, Wee see men indure death al­most for life, for the enjoying of it for a lit­tle while. Shall men doe so for a naturall life? shall not wee much more for a spiritu­all life? If these bee necessarily joyned, if he that is dead with Christ, shall certainly live with him: then this should bee an argu­ment to perswade us to die with Christ, that [Page 53] we may come to live with him. And this the rather, because, by dying with Christ, wee shall enjoy, not onely a fading, perishing, na­turall life, but

A

• Spirituall
• Eternall

Life.

First, a spirituall life, in Ephes. 1.4.Ephes. 1.14. it is cal­led the life of God, because it resembleth the life of God. Now that which is spirituall is more excellent than that which is naturall and corporall. The ground of it is this: be­cause the nearer a thing approacheth to that which is more excellent, the more excellent that must be. Now the life spirituall as it ap­proacheth more neare to the life of God, the more excellent it must needes bee, it must needs bee more excellent then the naturall life, that is the first reason. By dying with Christ we shall live with Christ, not onely a naturall but a spirituall life, such a life as ap­proacheth nearer to God then the life of na­ture.

Secondly, we shall enjoy a life not fading and momentary, but an eternall life; for (as I sayd) the difference betweene the life of grace and glory, is not in the nature but in the degrees; in whomsoever there is a sparke of true grace begun, it will certainly hold out till it grow to a flame of immortality, if like the fire upon the Altar it bee nourished with [Page 54] fuell, so that a man that is once dead with Christ, he shall not live onely a spirituall life for a while, but an eternall life in this world and in the world to come, and both these should be arguments to stirre us up to labour for this death with Christ, because wee shall live with him, not onely a spirituall life, but such a spirituall life as is eternall. So much for the second proposition.

Now I addresse my selfe to the third.

If we be dead with Christ, we beleeve that we shall also live with him.

We beleeve] Or we are perswaded, or wee are assured saith Cardinall Caietane, upon this place wee are undoubtedly assured. The word in this place is a word of affiance and confidence; As if he had sayd in more words thus, not onely the thing is sure and cer­taine in it selfe, that they that are dead with Christ shall live with him; for so many things are sure and certaine in themselves, and yet wee may remaine uncertaine of them. The reason is, because the assurance of them proceedes, not so much from the certainty of the thing, as from our apprehending and knowing that certainty. It is not a thing onely sure in it selfe, but it is a thing whereof they them­selves are sure and certaine: If we be dead with [Page 55] Christ, we beleeve, we are perswaded or assu­red that we shall live with Christ. Which be­ing so, the conclusion is, ‘That the knowledge of a mans owne mortificati­on doth seale up to a mans soule and conscience the assurance of his salvation.’ Or thus. ‘They that are dead with Christ, may beleeve or rest assured that they shall also live with him.’

Not onely with the life of grace (although as I heretofore proved, from the scope and drift of the Apostle in this place; this life the Apostle principally intends; for this they actually doe, they that are dead with Christ actually for the present live to God, vers. 11.) but they shall live also the other life of glory: they that are dead with Christ may be assured that they shall live, with the life of glory, not onely of grace here, but of glory hereafter.

Where first, that you may not mistake or misconsture me, observe. I doe not say that he that is dead with Christ, or mortified, is presently assured that hee shall live with Christ. The reason is because a man may be mortified, and yet not know that hee is mortified at some time. Now our assurance springs not so much from our mortification as from the assurance, and knowledge of our mortification; In which respect it is ordina­ry [Page 56] for those that are babes in Christ, and young beginners, to make doubt and questi­on of their title to heaven, as the aged also in Christ sometimes may doe. The reason is, because though they be mortified in part, yet because grace is weake it is almost undi­cernable, in respect of the infinite masse of corruption. In which respect it is with them as it is with the Marriners needle, which though it be truly touched, yet it takes not the North point at the first,Simile. but it first shakes and trembles, and then is fixed: So a man that is regenerate, and mortified presently as soone as he is regenerate, he is not assured of salvation, but first shakes and trembles, there is a kinde of spirituall palsey, a trepedation in the soule. The reason is not because of mortification, it proceeds not from the na­ture of it, but because mortification is weak, therefore he cannot have great assurance, for assurance comes from the long continuance, and experience of the power and practise of mortification.

And as it is in young beginners in respect of the weakenesse of grace, so it may be in a growne man in Christ in respect of the strength of temptation. He that hath beene assured of his salvation by the evidence of his owne conscience, and Gods Spirit, that he hath the beginnings in truth and sinceri­tie of mortification, yet he may have his as­surance [Page 67] interrupted, there may be a kinde of interposition, he may loose it in respect of the present sense and apprehension of assurance.Simile. Iust as it is with the Sunne, so long as the Sunne is continued, so long there is continu­all ground and cause of light: but notwith­standing the discerning and perceiving of the light may be taken from us by the night, or by an eclipse, or by clouds, that may take a­way the sight of the Sunne. Iust so it is with a regenerate man, a mortified man, hee that is not onely a babe in Christ, and hath made some beginning in the course of morti­fication, but he that is a growne man, and gone on in the practice of mortification, yet notwithstanding he may come to doubt and question his salvation, and his right to hea­ven sometimes. The reason is because some­times by reason of temptations, or after the committing of some great and haynous sinne, mortification in him may be clouded for a time, so that hee may loose his assu­rance, the present sense and apprehensi­on of that assurance that may bee lost for a time.

Iust as it was in Christ when hee was on the Crosse in combate for our sakes, hee seemes to have lost for the present, the assu­rance and apprehension of Gods love, hee sayd, My God my God why hast thou forsaken me? The vaileing of the dietie was a kind of [Page 68] dissertion, and forsaking of Christ, in respect of evidence and assurance, yet hee had the ground of his assurance still; the humanitie of Christ was individually and inseparably united to the God-head, which was the ground of this assurance. I say then it is not every man that is mortified that hath pre­sently assurance of salvation; no, nor every man that once hath had assurance of salvati­on that hath this assurance alway: it hath eb­bings and tides, wanes and [...]ulls; but indifi­nitely true mortification seales up to a man the assurance of salvation; hee that is dead with Christ, that man may be assured he shall live with him.

Reas. 1 And the reason is, because God hath made a promise of life, and hath intaled everla­sting life (as it were) to those that are morti­fied,Rom. 8.13. Rom. 8.13. If yee live after the flesh yee shall die, but if through the Spirit you morti­fie the deeds of the body yee shall live. Looke as God threatneth death to men that walke after the flesh, so he hath promised, and co­venanted to bestow life on those that morti­fie the deeds of the flesh.2 Tim. 2.11. So in 2 Tim. 2.11. saith the Apostle, This is a faithfull say­ing and worthy to be beleeved: for if wee bee dead with him, we shall also live with him. It is a faithfull saying. Now what firmer foun­dation or more pregnant rock can wee have of assurance then the promise of God? saith [Page 69] Saint Austin, S. Aug. lib. 12 cap. 1. he to whom truth it selfe hath made a promise, how should hee be able to be deceived? he that is truth cannot lye. As God cannot be deceived so hee cannot de­ceiue: S. August. in the 12. Booke of his confessions Chap. 1.

It is true saith Bellermine, Bellarm. wee neede not feare in respect of God; to whom hath God promised eternall life? to them that are mortified, and they shall certainly enjoy eternall life, but here is the question.

How shall we know that we are mortified?Quest.

I answer briefly.Answ.

First, where God gives a grace, common­ly at one time or other, God gives a man a gift to discerne that grace, I doe not say in the beginning, when grace is as it were, in its infancie, and beginning, or in temptation, but at one time or other God gives another gift that is, a gift where­by a man shall discerne that grace, or else how shall God have the glory of his grace, if we cannot be assured that we have it? Or how shall we have comfort by the Grace of God, if our selves cannot come to be assured of it?

But, saith he,Obiect. Doe we not know that many men deceive themselves with false perswasi­ons of mortification? Many men thinke that sinne is dead in them, when it is not dead but sleepeth; As ignorant men thinke [Page 70] thinke the Flie in winter is dead, when others know that the Flie is but benummed, there is life in it, though shee doe not exercise that life.

Answ. But I answer what then? what though that foolish and antick man at Athens thought all the Shippes that came to Beream were his owne, because hee thought the Shippes his owne should the owners of them not thinke they were theirs? If a man in a dreame think that hee eates shall not men therefore that are awake be assured that they eate? It fol­lowes not that because some men are decei­ved with a perswasion of mortification when they have it not, that therefore others that are indeed mortified should not bee perswa­ded of it.

Quest. Well saith he, how shall we know it?

Answ. I answer, a man may know it three wayes.

First, by the Word of God, which God hath left as a Test or Touch-stone, whereby men may try the sinceritie and truth of their mortification. Heretofore I have given some notes, and characters (whereby ye may discerne whether you are mortified or no) out of the Scriptures. The first thing whereby we may try the truth of our mortification is the Scripture, which God hath left to bee a light to our feete, and a Lanthorne to our paths, to bee a Touch-stone whereby wee [Page 71] may discover whether our mortification bee sincere or counterfeit.

Secondly, there is another testimonie, and that is the testimonie of our owne con­science, when the conscience being renewed and sanctified, conscience beares witnesse be­fore God, out of long experience of the truth, and sinceritie of mortification, that wee are mortified: for this assurance, that a­riseth from mortification, ariseth not from one act, but from long experience of morti­fication. Now any man knowes, that knowes the nature of experience, that that ariseth from many acts. The second meanes then to know we are mortified, it is from the testimonie of our owne conscience, and spi­rit, as the Apostle saith, Rom. 8.16.Rom. 8.16. that beares witnesse that wee are the children of God, that we are mortified.

Thirdly and lastly, there comes another testimonie as a meanes, and that assures the rest, that is of Gods Spirit, that calmes the conscience, and perswades of this, that wee are mortified, and so by consequent that wee have right to heaven. That is the first rea­son then, hee that is mortified, that is dead with Christ, hee is assured to live with him; because God hath promised life and salvati­on, to such as are dead with Christ; and such as are dead with Christ, they may know themselves at one time or other to bee dead with Christ.

Reas. 2 Secondly, Mortification seales up to a man the assurance of salvation, because it seales to a man the assurance of his being in Christ. The argument is this, hee that may be assured that hee is in Christ, may bee assured that hee shall be saved: but hee that knowes that hee is mortified, and dead with Christ, hee may be assured that hee is actu­ally in Christ: therefore he may be assured that hee shall be saved.

I aske, whence comes this death with Christ? Whence comes it that sinne is mor­tified in a man? Is it not because hee is in Christ, and is united to Christ? and thence it is because hee is united to Christ, that hee partakes of the vertue, and Spirit of Christ, whereby sinne is mortified; Let this bee suf­ficient to bee spoken for the proofe of the point.

Vse 1 In the first place, it serves for confutati­on: for if they that are dead with Christ may be assured by this, that they shall also live with Christ. Then surely a man may attaine a greater assurance of salvation, then Bellarmine, and the rest of that faction per­swade men he may. They say a man cannot attaine it by the contemplating, and viewing of the grace of God in him, hee can but attaine a kind of hope of salvation; a kind of doubting, conjecturall, morall assurance; but for this assurance that we speake of, our [Page 73] Countrey-men at Rhemes sticke not to say that it is a damnable false thing, upon Rom. 9.Rhem. on Rom. 9. such an assurance as is impossible to bee at­tained in this life, except it be by revelation, and by extraordinary meanes. And then they say moreover, if it bee [...]ttained, it is peril­lous, and dangerous to attaine: because it opens to men, a gappe to all licentiousnesse; for say they, if a man may be assured of his salvation; let him doe what he will, hee shall be saved.

I cannot now enter into the lists with these Rhemists at this time, but give me leave to their objection to returne two things.

First, (say they) it is impossible for a man by mortification, to come to be assured of his salvation. I desire them to unriddle me this; They say, a man by mortifying, by macerating himselfe, by fasting and sack-cloth, and by whipping himselfe, hee may merit salvation and heaven; May hee merit heaven, and not bee assured hee shall come to heaven? What? is it because God is igno­rant, and knowes not their good deeds? or because hee is unjust, and will not reward them? If they say either, it is blasphemie, if they give way to either of them, then they give way to this doctrine that wee speake of. If a man by macerating himselfe, in sack-cloth and ashes, by whipping, and bearing himselfe, may merit heaven (as the Papists [Page 74] joyntly affirme, or most of them; And Get­zer in his second booke of Discipline▪ Chap. 8.) then certainly a man, by mortification may come to have assurance of heaven: for if a man bee not assured, but doubts, that doubt must come, that either God knowes not that wee deserve heaven, by our morti­fication, and then God is not omniscient; Or if hee doe know it, hee will not re­ward us according to our merits, and then hee is unjust; either of which to affirme is blasphemy. So their owne tenent over­throwes themselves. See the difference be­tweene truth and errour, one truth and ver­tue contraries not another, but one vice and errour contradict each other: as Covetous­nesse opposeth Prodigalitie, &c.

Secondly, say they, as it is impossible to attaine, so it is dangerous to attaine, this o­pens a gappe to licentiousnesse. I wonder what feare there is of this, since wee affirme that this assurance is to bee had by holinesse, by mortifying of our sinfull lusts. It is true indeed, if we had assurance, if we did main­taine that it might bee gotten, notwithstan­ding that we went on in the practice of our sinfull lusts, then it were another matter: but wee affirme that this assurance is had only by the practice of mortification, by morti­fying, and subduing our sinfull lusts. And as it is gained by this, so it is to be preserved [Page 75] by this. I wonder then what feare here can be of opening a gappe to licentiousnesse and wickednesse, by maintaining assurance of salvation, when we maintaine here with, that assurance is had by mortification, and is to be kept, and preserved only by it. The rule of Philosophy here is true, the same cause that produceth, the same cause preserveth a thing: but to let them passe and to returne to our selves.

If those that are dead with Christ, may Vse 2 come to be assured, that they shall also live with him, how should this stirre up all of us to labour for mortification! To indeavour to subdue and mortifie our sinfull lusts, that we may come to bee assured, that after wee shall live with God! It is that that the A­postle commands, 2 Pet. 1.10. saith he,2 Pet. 1.10. Give diligence to make your calling and election sure. Give diligence, it is not a thing so easi­ly attained as some dreame, it is a thing that requires cost and paines; a man hath it not but after long practise and indeavour of mortification. Now, I say, it is that that the Apostle perswades us unto, to give dili­gence to make our Calling and election sure. It is sure enough in Gods counsell, we should labour to make it sure in our owne conscience. Wee may complaine, men give diligence to make their houses sure, to make their lands, and preferments, and offices, and [Page 76] friends sure, but how few give diligence to make their Calling and election sure?

Yet I know not when there was ever more need, that wee of this place should la­bour to make our calling and election sure then now, wee perceive already that wrath is gone out from God, and the Angell of the Lord hath strucken some among us, and they have fallen on the right hand, and on the left hand before us, and behind us, and wee our selves know not when our turne may come. Now the lesse assurance we have of being here on earth, the more wee should labour for assurance of our well being here­after in heaven. And if wee have once this assurance, this will bestead us, and minister comfort in all calamities. What though we bee poore, if wee have this assurance, wee know wee shall come there, where there is durable, unperishing riches: What if we be in disgrace? this will make us possesse our soules with patience, and tell us that we shall come shortly to a place where wee are assured, all teares shall be wiped from our eyes, and all that blemisheth our name: What though we bee sicke? wee are assured that wee shall come to a place where we shall have no sicknesse but constant health. What though death come? It will make us chear­fully to welcome it, and it will make us call it as Saint Ciprian doth,S. Cyprian. the Midwife of [Page 77] immortalitie, that shall translate and remove us from a fading perishing life, to the ever­lasting life. Then let us (that God hath bin so gracious unto, that he hath spared us, and visited others,) labour to improve the time to practise mortification, that in case worse come, wee may yet be provided. If wee adresse our selves to this, who knowes if God will not graciously spare us, and not afflict us: or if it come, wee shall have infi­nite comfort, then when our dores shall bee shut up, and we have no other comfort, yet then our conscience will witnesse comforta­bly, that notwithstanding wee die, yet wee shall come where wee shall live for ever. Oh then, as the Apostle saith, let us give all di­ligence to make our calling and election sure. It is a matter of paines, it is not easily gotten, but it will abundantly recompence the paines. If wee looke, and finde our sinfull lusts mortified in part, let not that satisfie us, let us not rest there, but goe further, and proceed in the worke of mortification: for looke as our mortification is, so is our assu­rance: the weaker our mortification is, the weaker our assurance of salvation; the stron­ger our mortification, the better assurance wee have of salvation.

Thirdly, if they that are dead with Vse 3 Christ, may rest assured that they shall live with him: then by the rule of contraries, [Page 78] they that are not dead with Christ cannot as­sure themselves that they shall live with him. If only he can be assured of salvation in whō sinfull lusts are mortified, then hee in whom they are not mortified, that man cannot bee assured of salvation. Indeed hee may have a kinde of a wilde hope, a presumptuous confidence, but it is such as will faile him in the time of need. Like to your Winter brookes, or land-floods; In the time of Winter when a man hath no use of water they flow abundantly; but in Summer, in the time of drought, when men have need, they are gone, they are not to bee had. So that assurance that a man hath, as long as hee goes on in the practice of his sinfull lusts, it is a wild, deceitfull presumption, such an as­surance as will doe him no good when hee comes to need it.

I have read it was the manner of tryall that was used, when there was a controver­sie of land, whether it belonged to Ireland, or to England, they did take Snakes, and Toades, and poysonous Serpents, and put there, and if they lived there, they conclu­ded it belonged to England, if they died, they judged it belonged to Ireland: the rea­son was, because no venemous thing will live there. I apply it thus, sinfull lusts are like Snakes and Toades, and venemous crea­tures: looke what soule they live in, if they [Page 79] live in a mans soule, it is an argument that hee belongs not to heaven, and wee know what place he belongs to then, onely to hell, if it dye in us, we may assure our selves that wee belong to heaven. Hee in whom sinne lives, and his lusts continue unmortified, that man cannot assure himselfe of salvation.

The reason is, because all assurance comes from the promise of God; God hath made no promise to men that continue and goe on in the service and obedience of their sinfull lusts, hee threatens nothing but death and destruction to such, If yee live after the flesh yee shall dye, Rom. 8.13.Rom. 8.13. This shall suffice to have spoken of the third point the certainty of this connexion, If we be dead with Christ, we beleeve that we shall also live with him. Mor­tification seales up to a mans soule and con­science the assurance of salvation: for they that are dead with Christ may rest assu­red, and perswaded that they shall live with him.

I come to the fourth and last point, The cause and ground of this death to sinne and this life to grace, which is Christ, If wee be dead with Christ, we beleeve that we shall also live with him: If we be dead with Christ, that is, if we be dead by the vertue and power of Christ, then wee beleeve that wee shall also live by vertue and power of the same Christ. The conclusion is this, that, ‘[Page 80]As our death to sinne so our life to grace, they both proceede from Christ.’

If we be dead with Christ saith the Apo­stle, that is, if wee be dead by the vertue and power of Christ: if sinne be dead in us, then wee beleeve that wee shall also live with Christ the life of grace here, and of glory hereafter, by the power and vertue of the same Christ. I say, the point on which I shall insist is this, that as our death to sinne, so the life of Grace, they both proceede from Christ, Christ is the author and the producer of both. So saith Saint Paul in Gal. 2.20.Gal. 2.20. saith the Apostle, I am crucified with Christ, yet notwithstanding I live, yet not I but Christ liveth in mee, and the life that I live in the flesh is by the faith of the Son of God, who loved me, and gave himselfe for me. Looke what the Apostle Paul speakes of himselfe, the same may every Christian (in whom sinne is dead and mortified, and the life of grace wrought) speake of himselfe, saith the Apostle, I am crucified with Christ, that is, sin is crucified in me, sinfull lusts are crucified and mortified in me by the vertue of Christ, so saith he, I live, yet not I, but Christ liveth in me, I live by the faith of the Son of God. As I am crucified to sinne by Christ, so I live by the vertue of Christ.Phil. 3.8, 9, 10 So in Phillip. 3.8, [Page 81] 9, 10. He desires so earnestly to be found in Christ that he contemned and undervalued all things but this, that he might be found in Christ, saith he, I account all losse for the ex­cellent knowledge of Christ, for whom I suffer the losse of all things, nay I account them not onely losse but dung, that I may winne Christ and be found in him, we see in verse 10. the reason, that I may know him and the power of his resurrection, and the fellowship of his suffe­ings being made conformable to his death. The reason why the Apostle desired to be found in Christ, and why in comparison of this he accounted all things as drosse, it was be­cause he might bee made partaker of Christs death. What is the fellowship of Christs death, but to bee partaker of the Spirit of Christ that raised him from the dead that by the same Spirit of Christ hee might bee ray­sed from the death of sinne to the life of grace.

The reason of it is this, because as our death to sinne, so our life to grace, are both the worke of grace, from whom can wee expect the worke of grace, but from him in whom is the fulnesse of grace? so saith Saint Iohn Ioh 1.14. The Word was made flesh, Ioh. 1.14. (that is, Christ) and dwelt among us, and wee saw his glory, as the glory of the onely begotten Sonne of God full of grace and truth. Our death to sin and our life to Christ are both the effects of [Page 82] Gods grace: Now from whom can we have the effects of Gods grace, but from him in whom alone is the fulnesse of grace? The word was made manifest among us, in whom is the fulnesse of truth and grace. Look as it is in the naturall body so it is in the misticall body, as in the naturall body all the naturall motion proceeds from the head, and from the vertue that is derived from the head to the members; so in the mysticall body, all the spirituall motion it proceeds from the influence of the head; Christ is the head, and from him as from the head, is derived all the vertue to the members of Christ, by which the death to sinne, and the life of grace is wrought in us likewise.

Looke as it was in the oyle of Aaron, the oyle that was powred on the head of Aaron, it stayd not on his head, but descended to the skirts of his cloathing: So the Spirit of Christ, it rests not on Christ onely, but from Christ as the head, it descends upon all the members of Christ: The reason thereof, why as our death to sinne, so the life of grace pro­ceeds from Christ, is because both are the workes of grace, according to that of the Evangelist, in him dwells all the fulnesse of grace, and in Collos. 2. the Apostle saith, In him dwells the fulnesse of the Godhead bodily. For the better and fuller opening of the point, give me leave to propose, and resolve [Page 83] one question, and that is this.Quest. If our death to sinne, and our life of grace both proceede from Christ, that Christ is the author of them actions, then how is Christ the author of them? what kinde of cause is Christ sayd to be both of our death to sinne, and of the life of grace?

I answer briefly,Answ. Christ may be sayd to be the cause both of our death to sin and of the life of grace, in a fourefold respect, or hee is a fourefold kind of cause.

Christ is the

• 1 meritorious
• 2 exemplary
• 3 morall
• 4 efficient

Cause as of our death to sin, so likewise of our life to grace.

First, Christ is the meritorious cause; for Christ did by his death and obedience, not onely purchase for us a release and freedome from hell, and consequently title to heaven, but Christ merited for us, the donation of the Spirit of God, whereby we are made fit for, and capable of that inheritance. Christ not onely purchased a right to heaven, but grace & holines, whereby we might come at last to jus in re: For as I sayd before, by the righte­ousnes of Christ onely we come to have right to heaven, but it is our owne righteousnesse, whereby we come to be made capable of that right to heaven, for saith the Apostle, flesh and blood shal not enter into the kingdome of heaven. [Page 84] Flesh and blood, that is, nature uncorrected, unsanctified, and uncontrolled it shall not in­herit the kingdome of God; therefore Christ hath purchased not onely redempti­on from hell, and title to heaven, but the donation of the Spirit of God, whereby we are made fit and capable of heaven, whereby wee are made meete, as the Apostle saith to be partakers of the inheritance with the Saints in light. Ioh. 17.19. So saith the Evangelist, Ioh. 17.19. For their sakes saith our Saviour I sanctifie my selfe, that they also may be sanctified through the truth. Christ sanctified himselfe not one­ly to redeeme us from hell, and to procure title to heaven, but he sanctified himselfe that his members might bee sanctified, that by the merit and vertue of Christs sanctificati­on we might be sanctified. So saith the Apo­stle to Titus, he hath bestowed on us the spi­rit through Christ,Tit. 3.5. Tit. 3.5. not by the workes of righteousnesse that wee had done, but accor­ding to his mercy he saved us, by the washing of regeneration and the renewing of the holy Ghost, which he shed on us abundantly through Iesus Christ our Saviour. It is through Christ onely, as through the meritorious cause; by whom wee obtaine the Spirit of God, by which Spirit our sinfull lusts are mortified in us, and by which we are quickned and re­vived to the life of grace, so Christ is the meritorious cause, hee deserved the do­nation [Page 85] of the Spirit from his Father.

Secondly, Christ as hee is the meritorious so he is the exemplary cause, as of death to sinne, so of our life to grace. Christ in dying to sinne he set himselfe as a patterne to us, to teach us also that wee should dye to sinne. Christ in rising from the grave hee set him­selfe a patterne to us to teach us to rise from sinne, so he is the exemplary cause.

For Christ is a patterne for our immitati­on in his morall actions, and wee must re­semble after a sort some of his Mediatorious actions also; not onely in the good duties that are commanded in the Law, but in those that he performed for our redemption; It is true in a different manner. Christ is a patterne to us in actions morall, that is in the good things that he performed that are comman­ded in the Law, he is our patterne to be imi­tated in the same kinde: As Christ was graci­ous to the poore, so should wee to them that are poore, and in distresse in the same kind; as he was temperate so may wee imi­tate him in the same kinde, though not in the same degree. But for his actions Mediato­rious, we are to resemble some of them too, though not in the same kinde, yet in some way of use. As hee died for sinne, so wee should dye to sinne, as he rose from the grave so wee should rise from sinne to newnesse of life: so still Christ is our patterne. As Saint [Page 86] Austin saith, Christ came not onely to helpe us, and to performe the things that wee ought to have done, but he came to teach us by his example what we ought to do And he teach­eth, us, he is our Schoolemaster not only in his actions morall, but in his actions mediatori­ous; in the former we may imitate him in the same kind, though we cannot in the same de­gree, in the latter wee cannot imitate him in the same kinde, yet in some sort wee may.

We should be as the Heletropium, that o­pens and shuts with the Sunne, so wee may follow the lambe wheresoever he goeth, as hee dyed for sinne so we must dye to sinne, as hee rose from the grave so we must rise from the death of sinne to newnesse of life, so Christ is the exemplary cause of our death to sinne, and the life of grace.

Thirdly, Christ is the morall, moving, perswading cause of both. That the Apo­stle wills Timothy to remember, 2 Tim. 2.8. Remember, saith hee, that Iesus Christ of the seede of David, was raised from the dead, ac­cording to my Gospel: he bids him remember it, why remember it? because the very thought and remembrance that Christ dyed and rose againe, it cannot chuse but be a powerful mo­tive to holinesse, for it makes men conclude & argue with themselves; what did Christ lay downe his life for us, and shall not wee lay [Page 87] downe our lusts for him? Did Christ arise againe the third day from the Grave, and shall not wee rise from the death of sinne, to newnesse of life? Doe wee professe our selves to bee members of Christ, and not indeavour conformitie with our head Christ? Shall wee be like the Image or sta­tue of Nebuchadnezar, to have a head of gold, and to have feet of mire and clay? So, Christ is not only the meritorious, and exemplary, but the moving, perswading cause: the very thought, that Christ died for sin, and rose againe, it will move us to die to sin, and to live the life of grace.

Fourthly and lastly, Christ is the cause efficient, as of our death to sinne, so of the life of grace. It were in vaine, that Christ were the meritorious cause, that hee had me­rited the donation of Gods Spirit, whereby sinne might be killed, and wee be quickened to the life of grace. It were in vaine for him to set himselfe as a patterne for us to imitate; and that hee is a morall cause to move, and perswade us to imitate him, unlesse hee were also the cause efficient, to worke in us this death to sinne, and this life of Grace: there­fore Christ also is the efficient cause hee workes in us, both a death to sinne, and the life of grace. For the understanding of which, know, that Christ not only saves us by merit, but hee saves us by efficacie too; [Page 88] not only by Merite in deserving of life for us: but in efficacie in fitting, and preparing us to partake of life. Hee not only by death hath abolished, and removed death for sin; but hee abates in us daily the power of sinne, so hee is the efficient cause as well as the rest.

Quest. But you will aske how comes Christ to be the efficient cause of death to sinne, and of the life of grace; by what meanes doth hee worke in us these two?

Answ. I answer, in Christs working in us these things there are some things that concurre in the first working of this life of grace, and death to sinne; and there are others that con­curre not to the first worke, but to the in­creasing, and augmentation of it.

Those that concurre to the first worke are three;

• 1. The Spirit of God.
• 2. The Word of God.
• 3. And Baptisme.

Now those againe that concurre not to the first worke of our death to sinne, and kindling of this spirituall life, but to the fur­ther increase; and augmentation of it, when it is wrought: they are two;

• 1. Faith.
• 2. And the Lords Supper.

Of every one of these briefly.

First, I say, the principall cause of death to [Page 89] sinne, and of the life of grace, is the Spirit of Christ, so saith the Apostle in that place before alledged, Rom. 8.12.13. saith he,Rom. 8.13. If yee live after the flesh yee shall die, but if yee mortifie the deedes of the body through the Spirit, yee shall live. It is through the Spi­rit of Christ whereby sinne is mortified in us, and through the Spirit of Christ that we are quickned to the life of grace. In which respect it is called the quickning Spirit: saith Christ Ioh. 8. The spirit quickneth. Joh. 8. 1 Thess. 2. It is cal­led also the Spirit of sanctification, 1 Thes. 2. Why is it called the Sanctifying spirit? be­cause by it we are sanctified. Now what are the parts of Sanctification? They are two, first our death to sinne, the subduing of the power of sinne: secondly, our enlivening and quickning to grace. Now the Spirit of God is said to be a sanctifying Spirit in re­spect of both these: for from the Spirit of God it is that sinne is mortified in us; and it is from the quickning Spirit, that we are en­livened to a new life, so the principall cause is the Spirit of God.

There are two other causes, and those are instrumentall.

First, the Word of God, that is a power­full meanes whereby God workes in us this death to sinne, and the life of grace; it is a powerfull meanes that God useth, as the Apostle saith, for the battering, and demolu­tion [Page 90] of all Satans strong holds. Our lusts of themselves are too strong for us to vanquish, it is the Spirit only that is mightier, that can vanquish them: but by what meanes doth the Spirit doe it? It is by the Spirit as the principall cause, but by the Word, as the instrumentall cause, or by the Spirit of God concurring with the Word. For the Word of it selfe is not of power to mortifie sinne, and to quicken us to a new life of grace: but as it is a meanes to convey, and derive to us the Spirit of God.

It is with us as it was with Lazarus when he was raised from the grave to a new life: hee was raised by the word of Christ; it was indeed by the word of Christ; but it was not only the word of Christ that raised him: but the vertue of Christs Spirit went along with that word, and made that effe­ctuall for the raising of him. So it is with us, it is not the Word only that is available for the mortifying of our sinfull lusts, or that quickens us to the performance of the holy duties of a new life: but the Word as it is the instrument of the Spirit of God which is the chiefe Agent.

Secondly, another instrumentall cause is Baptisme, that also is a meanes whereby the Spirit of God workes in us this death to sin, and life of grace: Now Baptisme is a cause of both these three wayes.

First, as it is a cause resembling, or as a type, shadowing and pointing out to us, our death to sinne, and our life of grace: which type and resemblance was farre more ex­presse in hotter clymates and Countreys; in which in Baptisme they used to drench the child, to dippe it in the water, which dipping of the child in the water, was a resem­blance and type to them, of their death to sinne with Christ: and their rising out of the water, exprest their rising to newnesse of life; so by Baptisme wee are said to bee dead to sinne, and alive to God through it, as a resemblance expressing to us this death and life.

Secondly, not only as a resemblance, but as a speciall meanes whereby the Spirit of God concurres, and goes along with the Element of water, and makes it effectuall for the cleansing of us, as from the guilt of sin; so for the subduing the power of sinne, and working in us a new life: in which respect it is stiled by the Apostle in Titus 3.Tit 3. The laver of regeneration; that is, it is that meanes whereby the Spirit of God workes regene­ration this death to sinne, and life of grace.

Thirdly and lastly, Baptisme is said to be a cause, as of our death to sinne, so of the life of grace, in regard of the stipulation or co­venant: because when wee are baptised, wee enter into a solemne vow, and covenant with [Page 92] God, that we will forsake the Divell and all his workes: there is mortification; and that wee will lead a new life, there is vivification. So it is said to be a cause in regard of the sti­pulation, and contract that wee make then, solemnly by our selves, or by those that un­dertake for us that are our sureties, our God-fathers, and God-mothers: It is a meanes in that regard. Let this suffice to be spoken of the meanes whereby Christ as an efficient cause, workes this death of sinne, and life of grace.

Before I passe, let me tell you, as by these causes, this death to sinne, and life of grace is wrought: so there are other causes that serve not to kindle this sacred sparke, but to increase it, and make it grow to a flame: such meanes as doe not serve for the performing of the first act of mortification and vivifica­tion: but when once there is mortification, and quickning in the soule, they increase both, and those are principally two;

• 1. Faith.
• 2. The Lords Supper.

Col. 2.12.First, Faith, so saith the Apostle, in Col­los. 2.12. Yee are buried with Christ in Bap­tisme, wherein you are risen with him through the faith of the operation of God. I say, faith is not the meanes to give us the first assault, and impression upon sinne, to mortifie, and subdue it at the first: but when we are mor­fied, [Page 93] Faith helpes, and increaseth, and per­fects that worke of mortification. So that the sophisme of our adversaries is easily an­swered: say they, if wee bee risen through Christ, to a new life of grace, and through faith: then say they, wee have Faith before wee be quickned, for say they, that which is the cause of the effect, must goe before, as the cause of that effect. Now if Faith bee a meanes to raise us to a new life, then before wee have a new life, we have Faith; for saith the Apostle, Yee are risen with him, through the faith of the operation of God: therefore wee have Faith before wee can rise. I an­swer, with Amesius; Faith is not the cause of the first mortification, but the cause of the increase of mortification; it is not that by which at the first wee are quick­ned, but when once wee are quickned, it is that by which the worke of vivification is more and more increased. Conceive it thus, The worke of grace, is only the fruit, and effect of the Spirit of grace. Now when the Spirit of God enlivens, and quickens us, it begets in us, as other graces, so the grace of faith; Now when this grace of faith is wrought in us, by this wee are united more to Christ then before, and so partake more of the vertue of Christ, and so the worke of Mortification, and vivification is more in­creased. Faith then concurres not to the first [Page 94] act of mortification, and vivification, but it concurres to the increase, and augmentation of both.

The second meanes or cause that concurres not to the first act, but to the increase of mortification and vification, it is the Lords Supper: for that serves (as the antient Father calls it) as physicke received into the body, not only for the checking and curbing, and expelling of obnoxious humours, but for the restoring of health by consequent: so the Lords Supper duly received, it serves as a meanes to abate sinfull lusts in us, if it bee worthily received I say, not by a dead faith; hee that receives it worthily, it is a meanes to mortifie sinne in him, and so by conse­quent, for the quickning of him to a new life, the life of grace, though not to the first act, yet to the increase of that former life that was in him. It is called meate. Now as the meate that wee receive cannot availe to beget a new life in a man: put meat into the mouth of a dead man, it doth not quicken him: put meate into the mouth of a living man, and it increaseth his life. So in the Lords Supper worthily received; it is not a meanes to worke the first act of Mortificati­fication, and vivification, but when once Mortification and vivification are begun, when there is a new life in a man: this serves as spirituall food to strengthen and increase that life.

Let this suffice for the answer to the que­stion proposed, If Christ bee the cause of death to sinne, and of the life of grace how hee is the cause; hee is the cause me­ritorious, the exemplary, the morall, and efficient cause: hee is the cause efficient, both by his Spirit, by his Word and by Baptisme. And then he is the cause efficient though not of the first act of mortification, and vivification, yet of the increase of them, that is, by Faith, and the Lords Supper. I come briefly to the use.

Well, if through Christ alone,Vse. and by vertue derived from him as a head wee die to sinne, and live to grace, then this serves to stirre us all up to desire and indeavour to bee in Christ, that wee may partake of the ver­tue of Christ, whereby sinne may bee killed in us, and mortified; and whereby wee may be quickned to the life of grace. It was the desire of Constantine, and the glory of him too, hee professed that hee had rather be a member of Christ, then the Lord and King of the Empire. Now if wee desire to par­take of the vertue of Christ, our first care must be, to labour to be in Christ.

For looke as it is with a Plant, it partakes not of the vertue of the stocke till it be graf­ted into it, and then it doth; so it is with us if we be grafted into Christ wee shall partake of the vertue of Christ, by which sinne will [Page 96] be mortified in us, and we shall be quickned to a new life of grace. As it is in the naturall body, the members partake not of the ver­tue of the head, unlesse they be united to the head; so it is with us, except wee be united to Christ through a true and lively faith, (which is the sinew and ligament by which we are tyed to Christ) we doe not partake of the vertue of Christ. Indeede many of us desire the favour of great ones, to receive be­nefit from them: but there is no man, no Mo­narch on the earth by whom wee can reape that benefit as we may by Christ if we be in him.

We acknowledge that Kings are Lords of life and death; yet they are not Lords of this life and death. All the Kings and Monarchs in the world, though they may take away the life of their subjects, yet they cannot take away the life of one lust or sinne; though perhaps they may give life to a man, that is, not to take it away when they may, yet they cannot give a new life to a man, they cannot worke this new life the life of grace. There­fore it should bee our desire and indeavour to be in Christ, that wee may partake of the vertue of Christ, since it is onely hee from whom the vertue comes, by which sinne is mortified, and wee are quickned to a new life.Zach. 13.1. Let us labour to bee in him that wee may partake of this vertue. In Zach. 13.1. [Page 97] It is called a fountaine opened for sinne, and for trangression. Christ is not onely a pond or a poole that is dryed up, but a fountaine and perpetuall spring; if wee desire to have our soules washed from corruption and sinne, let us labour to wash them in this living spring and fountaine. And then it is a fountaine opened, not a sealed foun­taine as wee reade in Scripture. And then againe, as it is a fountaine opened for the killing of sinne, so for the quickning to a new life. Looke as it was with that River that Naaman washed himselfe in, he was not onely cleansed of his Leprosie, but his flesh came againe as the flesh of a childe; so every one that is washed in the blood of Christ he is not onely cleansed from the Leprosie, and corruption of sinne, but his flesh comes as the flesh of a childe; the life that he for­merly had in Adam, comes againe to him by the vertue of Christ. That is the first Vse; if our death to sinne, and life in grace pro­ceede both from Christ, this should be a mo­tive to us to labour to be in Christ, that we may die to sinne and live with him.Vse 2

Secondly, if our death to sinne,To returne the prayse of grace to Christ. and life in grace proceede from Christ, then when wee finde in our selves sinne in any sort mortified, and that wee are inabled to performe holy duties; wee know from whom wee have it; let us know to whom [Page 98] we ought to returne the glory of it. Let us say as David, through thee we have done va­liantly. It is through Christ, and by ver­tue from him that wee overcome our lusts, or else they are too strong for us. If wee be enabled to doe holy duties, let us lift up our eyes to heaven, and say, through thee O Christ wee are enabled to doe this. As all the vertue whereby wee dye to sinne, and live the life of grace is from Christ, so it is equall that all the glory should bee returned to Christ. It is the greatest sa­criledge in the world, to attribute any thing to us. To mortifie sinne it is a part of Christs kingly power, of his kingly office. Now hee that chalengeth any vertue, and power to mortifie sinne in himselfe, or to raise himselfe to a new life of grace, hee is guilty of high treason, hee usurpes on the Kings prerogative. It is Christs prerogative onely to mortifie sinne in us.

Thirdly, if it come of Christ alone, our death to sinne and our life of grace; then wee see what to judge of them that are out of Christ, sinne is neyther mortified in them, nor they quickned to a new life of grace. If all water proceede from one Fountaine, then that that is seperate from that Foun­taine must of necessitie be dry. If Christ be the Fountaine of all Grace, by which our sinnes are mortified, and wee quickned to a [Page 99] new life, then they that are out of Christ, they cannot have eyther death to sinne, or the life of grace: Whatsoever is in them it is dead, if there bee any thing that is good, whatsoever it is it is dead, whatsoever is alive in them it is but dead, it makes them dead to grace here, and assures them that except they be revived, they shall goe from one death to a­nother, from spirituall death to eternall, for evermore.

If [Yee] be risen with Christ then seeke the things that are above.

2 Then the second argument is drawne from them;In respect of our selves. these Colossians were now risen with Christ, therefore now it became them as men of another world, to devote themselves to the studie, and contemplation of the things above, and no longer to bee in the pursuit of things below. To see Moales, and Swine, men of the earth as the Psalmist saith to bee diligent, still to dig in the earth, who would wonder; but to see such as professe them­selves strangers and Pilgrims on earth, such as all should be that are risen with Christ, to see them set up their staffe and their rest, as if there were no celestiall citie, no further Ierusalem to be looked for but this earthly (like him that would not give his part in Paris for his part in Paradice. And (by the way) I cannot greatly blame him, it seemes this man had some part in the one, and none in the other) such as whose profession is to renounce the world and themselves, to see such, such I say to runne themselves breath­lesse to be keene and eager in the pursuit of the things below! to professe a resurrection with Christ, when yet their thoughts and affections savour of nothing but earth; what is it, if this be not a strange incongruitie? As [Page 205] the man that fixed his eyes on the earth, and stretched his hands to heaven, and cryed O Iupiter. Or like the cheating votaries of Rome that professe povertie, in plentie of riches.

The care of all those that desire to adorne their calling,The care of those that will adorne their pro­fession. it must bee the same that the Apostle wisheth the Colossians, to weigh not onely what is lawfull for them to doe, but what is comely and gracefull; not onely what may stand with a good conscience: but with the credit and honour of Religion also. What else meane those frequent exhortati­ons of the Apostle as well in other places as here, to walke worthy and as becommeth Saints, Ephes. 5.3. To walke honestly, Ephes. 5.3. or after the best fashion, as it is 1 Thes 4 12.1 Thes. 4.12. and what meanes that adorning of the Gospel of Iesus Christ in all things? I say, what meane those exhor­tations of the Apostle, but to teach us that we are to respect (as these Colossians should) what becomes our present profession.

It was lawfull for David, 2 Sam. 24.2 Sam. 24. to accept of the offer of Araunah the Iebusite, to have taken the threshing place for a floore to have erected an Altar, and his Oxen for a sacrifice, and his threshing instruments for wood; but David would not, he saw it did not stand with the honour and munificence of a King to offer sacrifice to the Lord of that that cost him nothing.

It is a rule of Canisius in the twelfth of his common places, and commended by him to the consideration of all Divines, that when they goe about to dispute of things that are supernaturall, and above, let them remember and recount with themselves, what they are; remember that they are Divines, and that will bee a restraint that they shall doe no­thing, nor say nothing unworthy that sacred profession. A rule usefull not for Divines onely, but men of all qualities and conditi­ons and rankes whatsoever that desire to a­dorne the Gospell; whether in their gene­rall calling of Christianitie which the Apo­stle here meanes, or in those particular formes and stations wherein they are set in the Church, or common wealth: give mee leave to exemplifie it by one or two for all.

Art thou a Magistrate? then think what be­comes a Magistrate: say to thy self thus, what? a Magistrate and smile on villanie? a Magi­strate and discountenance goodnesse? a Ma­gistrate and an enemy, and not a furtherer of frequent preaching? a Magistrate and suf­fer the crying sinnes of the times to walke in the streets, and to outface the Sunne without controule, with impunitie? doth this be­come a Magistrate?

Art thou a Minister? memorable is that in Eusebius, Euseb. lib. 5. cap. 17. wherewith one flouts [Page 207] the false Prophets in his time: what (saith hee) art thou a Prophet? what, a Prophet and a dicer? a Prophet and a dan­cer? a Prophet and a Vsurer? He might have gone on, what, a Minister and a swearer? a Minister (indeede I am ashamed to speake it) art thou a Christian and blasphemest the name, and deridest the Ministers, and con­temnest the word, and tramplest on the ser­vants of Christ?

Admirable was the resolution and renou­ned the practice of Nehemiah upon this ground, that being warned by the false Pro­phets to flie into the Temple before the ene­mies for his refuge: as one that well knew how dishonorable this would be to God, and to himselfe that was now a Commander and Generall of the Iewes; he makes this reply stoutly: what, shall such a man as I flye? shall such a man as I goe into the Temple to save my life? I will not goe, Nehem, 6.11.Nehe. 6.11. I conclude this point; what is the world but a wide Theater, whereon each man acts a part; God lookes on us, and Saints and An­gells, and the Church. Our speciall care ought to bee to demeane our selves well. What becomes a Pesant doth not beseeme a Prince; others may seeke after things be­low, it doth not become a man that is risen with Christ.

The neglect of which decoram in some [Page 208] men which have profest themselves Chri­stians, hath exposed the very profession it selfe to disgrace: when men have compared their lives with the rule there hath beene so wide a difference that some mens lives in this respect is no better then a continuall solisiz­me. This is the second ground upon which the Apostle would have them seeke those things that are above. First they are tyed to doe it in thankfulnesse: And then it was seem­ly for them to doe so.

I now goe on to the exhortation, and that is in these words, seeke those things that are above.

Which being a proposition, I should ob­serve in it according to the Law of proposi­tions two parts.

The

• Subject
• Predicate.

I will choose rather to distinguish the words into,

Parts of the Text.An Act, and its Object.

The Act, Seeke.

The Object, Those things that are above.

1 An Object.I begin first with the object as that which is first in nature; and there I will shew what these things that are above are; and why they are so stiled.

2 An Act.Secondly, I wil goe on to the Act, and there having found what it is to seeke.

We will in the next place by the rule of Logick resolve this hypotheticall propositi­on into a Catagoricall. If yee bee risen with Christ, seeke those things that are above. Those that are risen with Christ ought to seeke the things that are above.

Fourthly, wee will goe on to enquire into the conditions required in seeking; the meanes and some Characters whereby wee may take the height of the elevation of our thoughts, and whereby wee may know if we seeke the things above,

And lastly to conclude all, I will mention a few arguments of some validitie, to seeke the things that are above. Of all these briefly.

First of the Object, what is meant by 1 things above, and why they are stiled so.Things a­bove, what.

The best rule to know the meaning of any Text of Scripture is to compare it with more. It being with this sacred body, as it is with a Lute, or Instrument with strings,Simile. which by stringing one or two you may tune the whole. The knowledge of our Apostles Ayme and scope in this present Chapter it will not a little advantage us in the enquiry of this, what the things above are. Which being (as all the arguments here are) to per­swade the Colossians to holinesse; it must needs follow by the rules of Logick that by things above are eyther meant,

Something wherein the nature and es­sence, and divine qualities of holines consists.

Or the practice and possession that may be attained.

Or something bordering upon it.

The word largely conteines in the reach of it, all things that make for the eternall wel­fare of the soule. All those graces mentio­ned by the Apostle in this Epistle and else where. Faith, love, joy, hope, sinceritie, the feare of God, the remission of sinnes, peace of conscience, and freedome from the do­minion of sinne; all which are wrapped in these words, things above, which (as it were) is the abridgement of all.

Which spirituall graces, though they bee chiefly meant here; yet I dare not, nor I doe not say they are onely meant. It may bee and I thinke verily the Apostle lookes further then thus, and by things above, hee lookes not onely to the meanes, but to the end: the state of grace and glory. And well may these two, grace and glory lye couched in one word, since grace and glory differ not in nature but in degrees, grace being nothing but glory begun, and glory being grace con­summate.

Yet I shall in the processe of my ensuing discourse adhere rather to the former; and so by things above, understand especially things concerning the state of grace here; [Page 211] here, because though the Apostle meant not them onely, yet he immediatly lookes on them, as those that were nearest, so that by these things above we must come if ever, to the state of glory hereafter.

These things above I understand to be spi­rituall gifts, and graces;Why called things above. fitly here stiled things above.

First, in respect of the source and originall, because they deserve to challenge the prime place among those perfect gifts that are from above, Iam. 1.7.Jam. 1.7. every grace being a ray, and stampe of the dietie. That is the first reason, they are called things above, be­cause they come from above.

Secondly, in respect of the end, to which 2 spirituall graces leade, that is, to heaven which is above; they are as so many steps to that heavenly Sion, and as Iacob called that place Bethel, the gate or subburbs of heaven.

Thirdly, and lastly, they are called so in 3 reference to the place where they shall enjoy these graces in full perfection, that is, in heaven, above. For so it hath pleased that wise and uncontrollable steward to dispense his gifts and graces here, that while wee live here on earth, we onely have the first fruits, some small handfull of grace; but for the harvest, the full crop, that is reserved till we come to heaven above. Therefore they are [Page 212] called things above in all these respects. You see then how spirituall graces may be stiled things above,

In respect of the

• originall whence they came,
• end to which they leade,
• place where wee shall enjoy them in full measure. This shall suffice for the first enquirie concerning the Object, what is meant by things above, and why they are so called.

Seeking, what.I come to the Act, Seeke. The metaphor implies fervencie, not as Becanus the Iesuite defines it, (a desire, and rest) absurdly; but it is joyned with exact care, and the utmost indeavour for the obtayning of somewhat that we formerly lost, or did not before en­joy, a desire to finde it. The truth is that once man in Paradise was like his Maker, bravely accomplished with all spirituall graces, called here things above; but no soo­ner did man fall from his due subjection, but presently he was disrobed of these, and shut out of Paradise. When guilty Caine was prest with his brothers blood, he was ever see­king those precious Iewels hee had lost and found them not. The sense of the losse of those spirituall graces is left behinde, that impression is in the minds of all. The hea­thens themselves by the purblind eye of na­ture could easily discerne that they wanted somewhat, though they knew not what to [Page 213] seeke, nor how to finde. But when the light of grace breakes into the soule as it did to these Collossians; then it seekes the things above and leaves not till it have found them, nor then, till it have attained them in full fruition in heaven above.

As it is with some wanton streame that parting from the Ocean,Simile. runnes all along in the darke windings and passages of the earth, till at last it breakes up, and when it is bro­ken forth, as ashamed of its wandring, it pre­sently returnes with a restlesse unwearied course, and seekes here and there till it finde the Maine from whence it strayed. This for the second enquiry concerning seeking, which implies the hight, and best of our care for the attaining these things above, such as concerne the spirituall welfare of our soules.

Which briefly premised, it will be easie in the third place to resolve this single hupo­theticall proposition into a catagoricall, If yee be risen with Christ, that is, because you are risen with Christ, seeke the things above.

The proposition is,Propos. Those that are risen with Christ ought to seeke the things above. that ‘Those that are risen with Christ ought to seeke the things that are above.’

A lesson taught by him (that as one stiles him) was the best teacher, in whose divine [Page 214] Sermon upon the mount you shall finde that hee bids us seeke, and in the first place the kingdome of God, and the righteousnesse of it, Matth. 6.33.Matth. 6.33. And indeede what is the sum of all our Sermons?Hillarie. or wherefore serve Preachers, a [...] Hillary stiles them, those seek­ing men of eternity? but to call for this sur­s [...]m Corda, to bring men to a constant min­ding of the things above. A dutie so proper to them that with these Colossians are risen to the life of grace, that David makes it the proper character and badge of the Church Psal. 24.6.Psal. 24.6. This is the generation of them that seeke the Lord, of them that seeke thy face, this is Iacob.

But, oh! that it were as easie to perswade men to practice, as to convince them of the duty. We cannot finde these things, but we must seeke them with dilligence; and that we will not doe, unlesse we highly prize and affect the things we seeke, neyther of which wee will or can doe, except wee know our want of them, and their worth, all of which in the fourth place are,

Conditions requesite in seeking.The conditions that are requisite in seek­ing.

1 Dilligence.First, diligence; if we will seeke the things above, wee must seeke dilligently. The word imports indust [...]y, and sweate. And indeede what in the world deserves our best indeavours if not these things? What [Page 215] may justlier challenge the utmost of our strength, the sinewes of our soules, if not that upon which depends the eternall wel­fare of our soules? Mee thinkes when I looke abroad in the world, and see how busie men are in the pursuite of earthly things; with what unwearied industrie, and disposition they pursue, and with what eager appetite they snatch at things below, as if the dust of the earth were not suffici­ent to give every man a handfull: methinkes I know not whether to entertaine them with pitty, or with scorne. When I see such men concerning their soules, to bee negligent in what termes they stand with God, what assurance of the remission of their sinnes, &c. Alas, alas, these thoughts are seldome entertained; these desires are banished, as if these things above were to be lighted on without seeking, or it skilled not greatly whether they bee found or no. Thus with Shemei while men looke their servants they loose them­selves.

Secondly, wee must seeke them with 2 love, that is another thing in seeking;Love. where love is, it setes an edge on our seeking, it will make us looke over all indignities, and sweeten all the crosses we meete with here, and cause us like high flying Eagles to neglect the chirpping of [Page 216] Sparrowes; as Iacob that was scorch­ed in the day and pinched in the night, yet love made all seeme as nothing to him

3 Thirdly and lastly, there must be know­ledge of our owne want,Knowledg of and of the worth of these things.

1 our want.First, our want of these things, without which wee are children of wrath here, and shall hereafter assuredly bee sonnes of de­struction. With which wee are here the sonnes of God, and shall hereafter be with God in glory. Wee must bring our selves to a sight of our want; for nature till it bee con­vinced of that, will not seeke abroad, and bee beholding to any.

Pride hin­ders seeking.Of all lets and barres that hinder men from seeking these things above, there is nothing like to pride. It is the observa­tion of the royall Prophet David, The wicked through the pride of his countenance will not seeke after God, Psal. 10. Psal. 10. It is true other men doe not seeke after him, but the proud scornes to bee beholding to God; therefore before wee can bring our selves to seeke them we must bee convinced of our want of them. Now for that, what neede any other argument but this injun­ction, Seeke? Seeking is of the nature of hope;Aquinas. and hee that hopes saith Aqui­nas is imperfect yet, and wants some­thing [Page 217] that hee hopes for.Tertull. And saith Ter­tullian in his twenty third booke of the resurrection, wee use not to seeke for that wee have; so that the very injunction here to seeke, is enough to convince any rea­sonable man, that he wants these things a­bove.

But the exact knowledge of the worth of these things, and of our want of them, it may bee sought, but it is not else where found but in the Scriptures onely, which alone is that impartiall beame of the Sanctuary, which can helpe us to take the worth of the one, and that im­partiall glasse that represents to the life, and shewes us the face of our owne soules, and consequently, our want of these things above.

In the meane while injurious in both these respects is the domeniering Prelate of Rome, while by a sacrilegious rob­bing of the laytie of the Oracles of truth, and fearing least their owne blindnesse should bee discovered, they labour to put out, or at least to hide them. As if it were with Men as it is with Doves, that being blinded they should flye up directly to the things above; to make men in Religion to grope, and seeke they know not what; while by their doctrine of free-will, and [Page 218] merite of congruitie, that man by doing that which is in the power of nature may dispose himselfe to justification, and so puffe up depraved nature against the grace of God.

Harke what that Romish pander Beca­nus speakes, saith hee, our first parents lost not by the fall two graces, Faith and Hope: why? because these carry no re­pugnancie or contrarietie to the fall. Thus Poperie is the bane of Pietie, and the de­struction of soules like a draught of dead­ly poyson which makes men swell,Simile. and die. This for the fourth enquiry concerning the conditions necessarily required in seeking the things above.

The meanes of seeking.I come now to the meanes by which we must seeke.

It was not the least part of the unhap­pinesse that attended Adams fall, that besides the utter losse of the things above, hee lost the skill, and meanes whereby to recover them. Wee are all of us borne wanderers;Psal. 119. ult. wee goe astray from the wombe as lost sheepe, Psalme 119. verse ult. Like lost sheepe, how is that? Wee are not onely out of the way, but wee want skill and power to seeke it againe, much more to finde it unlesse God that gives abilitie to the one, gives successe to [Page 219] the other. Yet some meanes there bee that God hath appointed to us for the finding of these things above, which wee must make diligent use of: and from the ignorance, and neglect of these meanes come two generall miscariages, that men seeking the things above, eyther they know not the right, or they take the wrong point of the Com­passe.

Among the meanes for the attayning of 1 these things above,The Word preached. why may I not in the first place give the Garland, and pre­cedencie to the Word Preached? A sa­cred ordinance of a large and Catholike vertue, which as the Sunne not onely discovers by his light, but by its influ­ence doth effect what ever may make for our spirituall estate in grace here, or fit us for glory after. Here being not one­ly the priviledges and prerogatives of Faith, but Faith it selfe with all her si­ster graces. Or if it bee freedome from the dominion of sinne; the Word preached is the mighty Armour of God,2 Cor. 10. 2 Corinth. 10. for the battery and demolition of all Satans strong holds. Or whether it bee peace of conscience in assurance of the re­mission of sinnes, the word being as in­terpreters call it, the voyce of the Harpers [Page 220] harping (in the Revelation) which is onely able to calme the conscience.

2 Prayer.Secondly, prayer, that is another meanes whereby to seeke these things a­bove. Eyes lift to heaven where these things are, conveying thence to the soule what may make for the abundant sup­ply of its necessities. In the neglect of which exercise can wee wonder, if wee want the things above? If our hearts bee as the Wildernesse or Heath, emptie of all good? If our soules bee over runne with lusts like a neglected Field with brambles, and bryers for want of husban­ding?

Simile.Our hearts are as the Cords of a Watch, if they bee not wound up morning and eve­ning, all spirituall motion will quickly be at a stand.

3 Another meanes is one of Luthers Schoolemasters,Meditation. by which hee confessed he thrived more then by the rest; to which hee attributed a great part of his being in grace:Gen. 24. The practice of Religious Isaack, Gen. 24. who went into the field at even­tide to meditate. And it is fitly joy­ned by the ancients to prayer as the two wings of the Christians soule, by which it soares to contemplation, and attaines those things above.

It is the policie of our common ene-enemy as Chrisologus stiles him,Chrisologus. the sworne enemy of mankinde, who knowing how powerfull a meanes meditation is, to [...] our selves from worldly things, and betake our selves to divine contemplati­on to get the things above, hee labours to keepe us from it by all his strength, and by div [...]s meanes.

Sometimes by causing us to stoupe to his lure, by committing any sinne;Simile. and who knowes not that every sinne, as a [...]umme [...] of Lead clogges the soule, and hinders the actions of it? But especially hee keepes us from meditation by kee­ping us in the throng: by perpetuall puz­elling us in businesse, hee steales us from our selves, and gives us not time to retire. Alas, aske most men what houres they set apart for prayer, and meditation? They will answer, I have so much businesse, I cannot turne my selfe to it: Oh the po­licie, and stratagems of Sathan! I say hee keepes us by this from the exercise of devotion by which wee should attaine the things above, hee keepes us in the throng of businesse; did I say businesse? Nay how many are kept away from this divine exercise by spending their time foolishly in Courtship, and I would not [Page 222] worse? Whence it comes to passe that I looke (I professe) with pitty upon ma­ny great ones, whose lives are a story of sinne, whose sinnes it comes to passe are never cured, because they are alway in motion.

You that are Gentlemen, sequester some time; if not every day, yet at least e­very weeke, bid all other businesse stand by, and attend on your closet to thinke of the things above, how to attaine what you want, and how to increase what you have attained. You that are trades­men, take off your selves from other af­faires, retire home and examine your spiritu­all estate with God.

And wee that are Schollers should vindicate some time from the study of Bookes to reade our selves. All of us should set aside some time for the thin­king of the things above, to examine what spirituall graces wee neede, that wee may use the meanes to attaine them, and what sinnes wee have committed, that wee may repent of them, for feare the sad time of death come and cut our thread, and then wee goe downe to the Chambers of death. Let us examine to what sinnes wee lye open that wee may fortifie our selves against them, that the evill [Page 223] one have no power over us. All these things are conteyned in the things above, and all these wee must seeke here if wee desire to attaine the blessing of them hereafter. Let this suffice to bee spo­ken of the first inquirie concerning the meanes whereby to seeke these things a­bove.

There remaines onely two more.

The characters by which wee may know if we seeke these things.

And the motives.

You see how wee ought to seeke the things bove. But alas,The signes of seeking. the over eager pur­suite of the things below! wee see how coldly and faintly (if at all) wee seeke the things above; which if wee did seeke as wee ought,Neglect of earthly things. it could not choose but abate the edge of our desires to these earthly things, and cause us as strangers and pil­grims to use the world as not enjoying it, as Saint Austin sayd long before, to make it our servant; to bee content like that noble Bird that desiring to flye aloft, when shee is compelled by hunger to de­scend, shee unwillingly obeyes, and pre­sently dispatcheth that shee may up a­gaine; which contempt and neglect of the things below, it is a signe wee seeke the things of heaven, and though our bo­dies [Page 224] be on earth that wee hold our conver­sation in heaven, where wee looke and fix our eyes through all earthly contentments. Wee should be on earth as a wheele is, that though it moove upon the earth; yet the least part toucheth it.Simile. That is the first; if wee will seeke the things above, wee must not too eagerly seeke the things be­low.

2 Sorrow in want of hea­venly things.Secondly, if wee seeke the things above can wee choose but bee affected with sor­row and compunction when wee want them? It is not possible: hee that seekes these things above as hee ought, when hee findes in himselfe the want and decay of them, it is impossible but hee should be­take himselfe to blacke, to a mourning state. You see the truth of this exempli­fied by David, when hee upon the com­mition of those two sinnes, murder and adultery, hee found hee was bereft of the comfortable presence of Gods favour, he furrowes his cheekes with weeping, and spends himselfe, his marrow was as the drought in Summer, hee never gives him­selfe rest till God revived, and cheared his drouping soule, and caused the beames of his countenance to smile upon him. So it is with a man that seekes the things that are above, in the want of them hee is as the [Page 225] Marriners needle,Simile. as that is in the want of the point, so are all those that seeke the things above in the want of them, they ne­ver rest but shake and tremble till at last they recover them and stand as they did formerly. That is the second argument whereby wee may know if wee seeke these things, if wee grieve and mourne when wee want them.

Thirdly, if wee seeke these things above; 3 Ioy in injoy­ing them. how can wee chuse but rejoyce when wee find them: for Love where it is it cannot choose but bee glad when it findes that it delights in. Take an instance of both in David, Psal. 73. Lord, saith hee,Psal. 73. whom have I in heaven but thee? and there is none in earth in comparison of thee. Marke there, David desired these things above, and when his soule found them, his soule loved them. Who can reade it, and not bee ra­vished to see to what an excessive extacie of joy hee was transported?Psal. 4. hee preferred the light of Gods countenance, Psalme 4. before all the Corne and Wine, and Oyle, the poore things that worldlings place their chiefe content in.

But in the last place, what neede other 4 things (to resolve whether wee seeke the things above or no) but this?By our thoughts and speeches. our owne thoughts are the image of our soules, and [Page 226] our words are the image of our thoughts; hee that seekes these things above as hee ought, he cannot but make them the ordina­ry subject of the one, and the frequent argu­ment of the other.

And here, were our brests transparent, and our thoughts written in Characters, Lord! for one thought that wee spend on things above, how many thousand thou­sand do ewee spend about the profits and pleasures, nay about our sinfull lusts! Or if wee thinke they lye hid in the secrecie, and reservednesse of our thoughts; alas our language betrayes us: how rare a matter is it for heaven to bee made the theame of our discourse? If our hearts did runne full to the things above, they could not chuse but often over-runne the bankes. And these are the Characters whereby wee may take the height of our thoughts, and know whether wee seeke the things above or no.

Vse. Exhortation to seeke these things.I conclude all with one word of exhor­tation. The best things when they come to bee degenerate, and to turne edge they become the worst. Man, the glory and Paragon of the creatures, transgressing the the law of his maker, though hee lost the whole world in his owne ruine and downe­fall, yet hee drew the greatest weight of [Page 227] misery upon himselfe. For whereas all o­ther creatures by the sole discipline of na­ture seeke perfection, and the thing it con­sists in, Man onely bands against him­selfe and stands in neede of wooing. Alas that wee should neede to bee solicited to seeke the things above, that wee cannot finde except wee seeke, and are eternally lost our selves except wee finde. The truth is, these are seeking times, as indeede what times are not? some seeke pleasure, some profit, some honour, a fourth is for favour, and so the rest; among all which, set but aside our passion, and preposessed thoughts, and what shall wee see in them to command our affections or deserve them? What is pleasure, but a silken hal­ter that if wee looke not well to, will strangle us in the imbracing? What are riches, (but as Saint Austin saith, ex­cept they bee in a wise and wary hand) agents and Pandors to execute our lusts? As the same same Father saith, Gold is clay that wee can hardly handle without soyling of us. What is honour but a glorious mi­sery, a pleasant discontent? What is fame, but a windie meteor wrapped upon high which in a while vanisheth and comes to no­thing? Suppose a man wanted the things above, and were placed amidst the conflu­ence [Page 228] of all the contentments below: Nay suppost hee wanted one of these things above, the peace of conscience, the assu­rance of the remission of his sinnes; I say, place that man amidst the confluence of all contentments below, and see how miserable his case would bee. Let his cup overflow with Belshazer, let the whole world pay tribute to his Table, let him get mountaines of Gold and Silver, and let all the world be bur one Exchequer; let him trample on Crownes and Scepters, and let all the Kings and Princes doe him homage, and at his frowne let the earth tremble and move. Here were content enough you would thinke; But let this man want one thing, the peace of conscience, and see how soone all these contentments vanish as the dew be­fore the Sunne. Let but God awaken this man out of his deceitfull slumber, and bid his conscience muster his sinnes, and set them before him in their gastly shape; let him give it charge to take him and as an earnest of his future torments shake him over the pit that one day hee must tumble headlong in, I say how soon wil his contentments vanish? How frayle are they in his greatest neede. If hee call for Gold, conscience will not be bribed; if hee solace himselfe with royall banquets, conscience as an unwelcome guest dogges [Page 229] him, or as that dismal summons that appeared to Belshazer disrelisheth all the rest. Let him settle his temples with a Crowne of Gold, and take the royall Scepter into his hand, conscience is like a master that will know no partner, and acknowledge no commander. So all things here in our greatest height they are unsound, but in our chiefest neede they are false and trecherous.

Our wisedome therefore ought to bee in the middest of the infinite varietie of these objects, in the pursuite of them, to speed our selves, to be sure to get somewhat that will quit our charge, that will stand us in stead here, and comfort us hereafter. And can there bee a fayrer object for our seeking then grace and glory, called here the things above?

Who would not thinke grace worth the seeking? to bee reconciled to God, to bee freed from the power and dominion of sinne, to have our soules inriched with heavenly graces, and our selues inherit a Crowne of glory? All which fruits of grace must here be sought, and may be found. But what is there below? How much better is it to goe up to the things above, as the Angell did to heaven in the flame of the Altar?

O Lord wee cannot seeke the things above till wee have found them, and when [Page 230] wee have found them wee must still seeke them: thou by thy preventing grace must inable us to seeke, and by thy grace also give us successe to finde. Lord wee pray thee open our eyes that wee may seeke the things above, and then let us finde them. Say Lord, seeke yee my face, and thy face Lord will wee seeke. And if wee seeke thy face here then wee shall bee satisfied hereafter with thine Image. And so satisfie still our desires, and so desire wee that wee may not want what wee can desire, till we be swallowed up of that Ocean of happinesse, and loose our selves in enjoying of thee.

But if all this will not stirre us, there is somewhat yet that will, let us looke further with Moses eye to the recompence of re­ward. I say let us looke further, take the perspective of our faith, & view those glori­ous Crownes, and Scepters, and long white robes, the garments of Christs victory, reserved in heaven for all those that in the meanes of grace here seeke those things that are above, and an entrance into glory. When wee finde our selves dull in seek­ing the things above, let us betake our selves upon the wing in a flight to heaven, and there bathe our soules in those plea­sures that runne in a full Channell at Gods right hand for ever. If wee taste but one [Page 231] drop of them wee should distaste all the bit­ter sweets below. Let us goe to God with those glorious Queresters, and beare a part in those sweete Hymmes, and say thus, Glory, and honour, and power, and wise­dome, and might, and majestie, and dominion bee to our Lord, and to the Lambe that sits upon the Throne for ever, and e­ver, even so Amen. *⁎*