God his soul was then a Temple an habitation for the Spirit which was to the soul as the soul to the body the very life of it But upon man's fall this Spirit forsook that habitation and thereupon followed a spirituall death the soul of man died And in that state it continueth under the power of this spirituall death until that Spirit return again which it doth in the work of Regeneration And so returning now it restoreth it to life again enabling it to live unto God and to exercise the operations of a spirituall life to live in the Spirit and to walke in the Spirit as the Apostle phraseth it Gal. 5.16 25. to live no longer to the lusts of men but to the will of God as St Peter hath it 1 Pet. 4.2 Such is this work of Renovation and in this respect not unlike a Resurrection 3. In the third place Resemb 3. In the Integrity of the work This Spirituall resembles the Corporall Resurrection as in the Order and Nature so in the Integrity of the work Such is the Corporall Resurrection a raising up not of some one or more members onely but of the whole body And such is this Spirituall Resurrection It is a raising up of the whole man Even as I said before of Mortification It is an entire work running thorow the whole man and thorow the whole body of sin A separating of the soul not onely from some one sin or many sins but all sins Even so is Vivification a through work going through the whole man Hence is it that we finde it called a Putting on the New man Eph. 4.24 intimating that this work of Renovation it is an entire work passing through the whole man through all the faculties of the soul all the members of the Body It is Pauls prayer for his Thessalonians 1 Thes 5.23 Now the very God of peace sanctifie you wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole man in every part and I pray God that your whole Spirit Soul and Body be preserved blamelesse unto the coming of our Lord Jesus Christ Where truth of Sanctification is vouchsafed the whole man partakes of it No part of soul or body in a Regenerate person but feeles the vertue of the spirit of Grace purging out old corruption infusing new qualities In the Soul the understanding that is renewed Be ye renewed in the spirit of your minde Eph. 4.23 and that by putting a new light into it Ye were sometimes darkenesse but now yee are light in the Lord Ephes 5.8 The Will and Affections they are renewed having new Motions new Inclinations new Dispositions put into them new desires new feares new loves new joyes new sorrows new hopes new confidences In the Body all the members are renewed in respect of their Obedientiall faculty being no longer what they were Instruments of unrighteousnesse unto sin but Instruments of Righteousnesse unto Holinesse Rom. 6.13 Thus the beleever being in Christ he is made a New Creature Old things are past away All things are become new 2 Corinthians 5.17 Thus doth the Grace of Christ equalize the sin of Adam Adams sin like a desperate poyson it spread it selfe through the whole man infecting all bringing death upon all So doth the Grace of Christ like a Soveraigne antidote it diffuseth it self through the whole man healing restoring renewing all The salve is as large as the soare Here is a third Resemblance in the Integrity of the work 4. See a fourth Resemb 4. The difficulty of the work in the Difficulty of the work Resurrection is a work of difficulty To raise up a dead body from the Grave is a work that transcends the power of nature In no one thing did Christ more manifestly and mightily declare himself to be the Son of God then in this in raising up others and himselfe from death to life Declared to be the Son of God with power by the Resurrection from the dead Romans 1.4 And such is this spirituall Resurrection the raising up of a dead soul from the grave of sin to an heavenly life It is a work which men or Angels cannot do In respect of difficulty no ways inferiour to a Resurrection A work of a mighty almighty power So the Apostle setteth it forth Ephesians 1.19 20. Where he prayeth for his Ephesians that amongst other things they might know know by experience what is the exceeding greatnesse of his power towards them which beleeve According to the working of his mighty power which hee wrought in Christ when hee raised him from the dead Such is that power which God manifests in raising up dead souls from the death of sin to the life of Righteousnesse it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding greatnesse of power no less then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that effectuall working of the power of his might which hee put forth in raising Christ from the grave Applic. Much then are they mistaken who conceive the work of the holy Ghost Conversion more then a Morall swasion in producing and breeding faith and Holinesse in the soul to be no more but a morall swasion to which it is in the power choice of man himself to yeeld or not to yeild Surely such a swasion cannot be said to be the working of Gods mighty power like that wherby he raised Christ from the dead Resurrection imports more then a swasion They are not all the Arguments and perswasions that can be used that will raise a dead man from his grave There must be a new principle of life put into that liveless carkass to give motion to it So is it here They are not all the most perswasive Arguments that can be suggested to and pressed upon a dead soul that can cause it to arise from the dead There must be a principle of a spirituall life breathed in the face of it by the Spirit of God before it can awake and arise Why men are called upon to arise which of themselves they are not able to do Obj. But why then are men themselves called upon so to do Awake thou that sleepest and stand up from the dead c. So the Apostle exhorts Eph 5.14 speaking from the prophet Isa cap. 60.1 as it is commonly taken or rather as Beza notes it cap. 26.19 It should seem then that man hath some power in himself to perform what here he is put upon The Exhortation Eph. 5.14 directed to Beleevers A. To this it is answered As for that exhortation it may be conceived to be directed to beleevers Even they somtimes sleep So did the five wise Virgins as well as the foolish All slumbred and slept Mat. 25.5 And they may seem somtimes to fall into a dead sleep through the surprizall of carnall security Now as for them the Exhortation is not vain to call upon them to awake and arise in as much as they are able to do this by the power of that spirit which they have already received But
an affliction of spirit causing frequent conflicts within him Now have you found do you find the like symptomes in your selves Surely where the soul never felt any of these pangs these agonies it may well suspect that sin may be asleep or it may be dead to the man but the man is not dead to it True indeed No death unto sin without some agonies as I said these pangs are not alike in all As in the death of the body some have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Physicians call it a more gentle and easie death then others so is it in this spirituall death this death unto sin to some it is more easie then to others God according to his various dispensations brings off the work of Regeneration and Mortification in a more easie way to one then to another Yet is there no death specially a violent death and such is this death unto sin but it hath some pangs some agonies The least Agonies in true conversion Quest But happily here some may say What are the least of these pangs these agonies that may be in this death What is the least measure of this compunction of spirit this soul-affliction that is requisite unto true Mortification Ans To this I answer and I shall do it with as much indulgence and tendernesse as may be There must be 1. A sense of sin and wrath 1. A sense of sin and of the wrath of God due unto it Such a sense we find in Jesus Christ He was very sensible of the weight and burden of those sins which lay upon him and of the wrath of God his Father due unto them This it was that put him into that preternaturall if not supernaturall sweat And such a sense in measure there must be in the soul of every Christian before he come to die unto sin He must first feel sin as a Burden Mat. 11.28 Come unto me ye that are weary and heavy laden viz. under the weight and burden of sin a burden ready to sink him into hell subjecting him to the wrath and displeasure of God 2. A sorrow for sin 2. From this sense of sin kindly working upon the soul there ariseth an inward sorrow for sin Such an affection we find also in our blessed Saviour before his passion My soul saith he speaking to his Apostles is exceeding heavy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undiquaque tristis Mat. 26.38 beset and surrounded with sorrowes even unto death And such an affection in measure there is in every true convert every mortified sinner The apprehension of sin worketh in him an inward sorrow and griefe even that godly sorrow as the Apostle calleth it 2 Cor. 10.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sorrow according to God that is 1. Coming from God 2. Well pleasing to God 3. For offending of God 4. Bringing the sinner unto God Such a sorrow the Apostle there maketh a necessary ingredient to that Repentance which is not to be repented of 3. From this sorrow for sin 3. A desire of being freed from the guilt and power of it in the third place springeth a serious and unfeigned desire of being freed and delivered from it Such an affection also we find in our blessed Saviour Feeling the burden of the sins of the world lying upon him he was very desirous to be freed from it I have a baptisme to be baptized with saith he to his Apostles meaning his passion his death and how am I straitned untill it be accomplished Luke 12.50 And the like affection shall we find in a regenerate soul viz. a serious and earnest desire of being freed and delivered from that sin whereof it is made so sensible And that not onely from the guilt and punishment but also from the power and dominion tyranny and molestation of it O wretched man that I am who shall deliver me from the Body of this death 4. And fourthly 4. A striving against sin This desire being unfeigned it will expresse and put forth it selfe in answerable indeavours in effectuall strivings against sin Ye have not yet resisted unto blood striving against sin Heb. 12.4 How did our blessed Saviour wrestle in the Garden offering up prayers and supplications with strong crying and tears to him that was able to save him Heb. 5.7 Thus will a regenerate soul wrastle with God about the death of sin praying against it watching against it going out in the strength of God against it engaging in a continuall war a deadly feud against it Now these are the least of these soul-conflicts wherewith this spirituall death this death unto sin is attended And are we strangers unto these Do we not know what it is to be thus sensible of sin to be thus affected with sin to be thus desirous of deliverance from sin to be thus ingaged against sin Deceive not our selves we are as yet strangers unto this blessed work we do not yet know what this true death unto sin meaneth which also in this particular resembles the death of Jesus Christ It is a painfull death 5. Resemb A lingring death The last particular is yet behind wherein I shall be brief This death is a lingring death Such was the death of Jesus Christ Crucifying is a lingring death Christ hung divers hours upon the Crosse three at the least from the sixth hour to the ninth saith Saint Matthew cap. 27. ver 45. that is from our twelve to three before he gave up the Ghost And herein again doth the Christan's death unto sin carry a resemblance of that his death It is also a lingring death wherein sin is not put to death all at once but languisheth by little and little This is looked upon as one of the main differences betwixt Justification Justification perfected at once and Sanctification The former is a perfect work admitting of no degrees True indeed in respect of manifestation and in the sense of the person justified it is graduall but not in it selfe The person justified may apprehend his justification more clearly then he did but he cannot be more justified then he was Justification being a plenary absolution a full discharge of the sinner from the guilt and satisfactory punishment of all his sins past present and to come True there is a difference betwixt the one and the other Sins past Vide Ames Medul cap. 27. sec 23 24. and present are actually pardoned by a formall Application of the generall pardon unto them sins past onely virtually The former in them selves the later in the subject or person sinning from whom it is required only to shew forth that pardon which is granted and by faith to apply it to himself in respect of the renewed particular acts of sin In the mean time the Grant is perfect and full Numb 23.21 So as God beholdeth no iniquity in Jacob neither doth he see any perversnesse in Israel viz. so as to impute it unto condemnation Not so
truth of mortification Briefly It is an universall cessation arising from an inward Principle 1. An universal 1. Universall cessation not in respect of the Acts but the Kinds of sin He that is dead is feed from sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Sin not this sin or that sin but all sin no more living to the lusts of men any lusts So much is insinuated where Mortification is called a putting off of the body of sins Col. 2.11 Not a member of this body but the whole body Death is a supersedeas to all natural operations it runneth thorow the whole man and every part of it closing the ey deafning the ear binding the tongue the hand the foot c. Such is true mortification a through work running through the whole man and through the whole body of sin Through the whole man not only the outward man but the inward causing a cessation from sin not only in the outward Action but in the inward Affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Heathen Poet The dead man longs not Anacreon citat per Bezam in Rom. 6.7 Even so doth this spirituall death it puts an end to all the inordinate longings of the soul so as sinful affections do not finde that allowance which sometimes they did They which are Christs have crucified the flesh with the lusts and affections therof Gal. 5.24 viz the inward affections of the soul whether irascible or concupiscible as Grot. explains that place A mortified person ceaseth not only from practical but contemplative wickednesse He doth not regard iniquity in his heart as David speaketh of himself Psal 66.18 And as it runs through the whole man so through the whole Body of sin Not killing one sin and sparing another 1 Sam. 15.15 like Saul who made a Cull amongst the cattell sparing the fattest So indeed do some deal by their lusts mortifying some not others their fat pleasurable profitable sins these they will spare as serviceable to them So doth not the true mortified person He dealeth impartially setting himself against all sin secret sins as well as open small sins as well as great He doth not willingly spare any Where this work is partial it evidenceth it not to be right Dying to sin imports an universall Cessation from sin 2. Springing from an inward Principle 2. It springeth from an inward principle from an inward change in the heart This is the difference betwixt a man that is bound and a man that is dead Each ceaseth from motion but the one the dead man doth it from an inward principle he hath neither power nor will to move The other from outward restraint He would move but cannot Thus do wicked men sometimes cease from sin abstain from the outward Acts of sin but no thanks to them there are some restraints upon them In the mean time their will is the same that ever it was As it is with a theefe in the Prison being manacled and shackled now he ceaseth from robbing and pilfering but yet it may be he is as very a theef as ever he was The outward act is restrained but the inward disposition not changed But in a regenerate person there is an inward change from whence this cessation proceedeth This Practicall Mortification springs from an Habituall Mortification His heart is turned from and against all sin dead to it He doth not finde that taste that sweetnesse in sin which sometimes he did Nay he loatheth abhorreth it he hath a secret Antipathy against it against sin as sin And thereupon it is that he endeavours the Mortification of it As a man that killeth a snake not out of any particular quarrell which he hath against it but out of that generall enmity that is betwixt his nature and the whole brood of Serpents Gen. 3.15 Now bring we our supposed Mortification to these Touch-stones Is it so Vniversall springing from such an inward Principle in the soul Reaching to all sins proceeding from an inward change in the heart If so now conclude it we are in the number of those who are planted together with Christ in the likeness of his Death Otherwise our Cessation from sin being only partiall or occasionall this evidenceth it to bee no true Mortification This Triall being made now two sorts of persons come to be dealt with Such in whom this work is begun Such in whom it is wanting A word or two to Each Vse 2. For the former let them be taught whither to give the praise and glory of this work Application to mortified persons Let them glory in Christ viz. to Jesus Christ He it was that merited this benefit for them and he it is that effecteth it in them by letting out and sending forth the vertue of his death making it efficacious in them for the killing of the Body of sin This could we never have done of our selves If it be done If the work of Mortification be begun If there be an Habituall Mortification wrought in the soul this is the work of Jesus Christ a fruit and effect of his Death That is the Stock from whence this Mortifying vertue issued And therefore not unto our selves but unto him be the glory of the work Paul will glory in nothing but in the Crosse of Christ by which he was crucified to the world Gal. 6.14 Application to unregenerate persons who are Vse 3. For those which want it Let them be first Exhorted then Directed 1. Exhorted to seek after this blessed work 1 Exhorted to seek after this work never to give rest unto their souls untill they finde such an habituall Mortification wrought in them Arguments or Motives I shall need no other then those which I have hinted already If we be not thus dead with Christ we shall never live with him If wee be not thus Crucified mortified with him we shall never be glorified with him If wee be not thus ingrafted in the likenesse of his death we never shall be in the likenesse of his resurrection 2 Directed to go to the crosse of Christ 2. Directed how to attain what they desire in what way and by what means this blessed work may be both begun and carried on Go to the Crosse of Jesus Christ That is the Stock from whence must issue this mortifying vertue for the crucifying killing of sin It is not all our own Purposes Resolutions Promises Vowes Covenants Indeavours Vndertakings in our own strength that will effect the mortifying of sin No this is the work of a supernatural power a fruit and effect of the death of Jesus Christ And therefore whoever of us would have this work wrought in us let us have recourse to his Crosse his Death and that in a three-fold way By way of Meditation Application Imitation 1. By way of Meditation Seriously 1 By way of Meditation upon sad and deliberate thoughts consider and contemplate the Death of Jesus Christ how shamefull how painfull how bitter it was
How he being the Eternal Son of God drank the Cup of his Father's wrath and that for the sins of the World to the end that he might free and deliver sinners from sin not onely from the guilt but also from the power of it He died unto sin once as the Apostle speaketh in ver 10. of this Chapt for the expiating for the abolishing of sin And shall we live in that for which he died What were this but in as much as in us lyeth to make the death of Christ of none effect This Meditation being seriously wrought upon the heart wil be of speciall force to cause it to rise against sin What did sin cost the Lord of life so deer Was the nature of sin so heinous that nothing but the blood of the Son of God could expiate it Did sin cast him into such a bloody agony such a hell of sorrowes What was he made a curse for sin and shall we yet live in it Did he die for sin and shall not we die to it Suffer we this Mediation to sit upon our hearts untill it hath made an impression upon them 2. By way of Application 2. To Meditation joyn Application Generalities do not affect And therefore bring we this generall truth home to our selves by a particular Application Thus Christ died for the sins of the world and for my sins Who gave himselfe for our sins Gal. 1.4 that he might deliver us from this present evill world Who loved me and gave himselfe for me Gal. 2.20 Thus bring we home the death of Jesus Christ by faith Applying first the merit of it unto our selves By the eye of faith behold we all our sins fastned to the Crosse of Jesus Christ and our selves discharged from the guilt of them by that plenary satisfaction imputed unto us through faith Then hang upon the Crosse of Christ by faith sucking vertue from it as the Graft sucketh juice from the Stock wherein it is engrafted so suck we vertue from Christ and his death for the mortifying of sin by faith depending upon him for a continued influence of his grace and Spirit that so he may work that in us which he hath merited from us freeing us from the power as well as for the guilt of sin 3. By way of Imitation 3. To Application in the third place now add Imitation which now cometh in the right place We have seen how Christ died what kind of death his was His death was a true death a voluntary death a violent death a painfull death a lingring death Propound we this as a pattern for our Imitation writing after this Copie indeavouring to find the like death in our selves in respect of sin A true death a true separation of our souls from the body of sin A voluntary death that we may willingly die unto sin in obedience to the Will and Command of our heavenly Father A violent death that we mortifie sin whilest it might yet live A painfull death that we affect and afflict our own hearts with godly sorrow for those sins whereby we have offended so gracious a God A lingring death that we die daily every day indeavouring to weaken the body of sin more and more So dying we shall live live the life of Grace here and Glory hereafter So much the later part of the Text assures us to which I now come If we have been planted together in the likenesse of his death We shall be also in the likenesse of his Resurrection The second Part of the Text. Here have we the second Part of the Text and therein the Apostles Position or Inference deduced from and built upon his former Supposition If we have been c we shall be also c. The words explained Vide Bezam Gr. Annot. We shall be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall which the Vulgar Latine by a small mistake as may be supposed reading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renders Simul etiam Together also but more properly Erasmus and after him Beza Nimirùm etiam Even so so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall be in the likenesse of his Resurrection In the Originall the sentence is Elleipticall and imperfect the words running thus We shall be of his Resurrection Now what word or words shall be called in for the making up this defect and completing of the sense is a question Erasmus supplies it by Participes erimus Even so we shall be partakers of his Resurrection that is we shall be in the number of those to whom the Resurrection of Christ the benefit thereof doth appertain But as Beza notes upon it the Phrase in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of his Resurrection will hardly admit that sense Others more fitly make up the defect by calling in those words in the former part of the verse the Antecedent part of the Proposition which are to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in common viz. We shall be planted together in the likenesse If we be planted together in the likenesse of his death we shall be also planted together in the likenesse of his resurrection The like defective expression as Beza parallels it we meet with John 5.36 I have a Testimony saith our Saviour greater then of John So the Originall hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majus Johannis greater then of John viz. then that Testimony of John So here If we have been planted together in the likenesse of his death even so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall be also planted together in the likenesse of his Resurrection The words being thus rendred and opened they hold forth unto us two main Doctrinall Propositions answerable to those in the former part 1. Two Doctrinall Propositions That all true believers being made conformable to Christ in his death they shall be also in his Resurrection 2. This their conformity with Christ in his Resurrection is wrought in them by a vertue flowing from Christ and his Resurrection Thus is it betwixt the Graft and the Stock The Graft being dead with the Stock seeming so to be in the winter it reviveth with it in the Spring After the Winters death it partakes of the Springs Resurrection And this it obtains by a vertue issuing from the Stock transfusing sap and juice into it Even thus is it betwixt Christ and the believer The beleiever being dead with Christ here dead to sin as he died for sin he shall be raised with him Being conformed to him in his death he shall be also in his Resurrection And that by a vertue flowing from him and his Resurrection Both comprehended under this phrase of being engrafted in the likenesse of his Resurrection I shall insist upon them severally Begin with the former Believers being made conformable to Christ in his death Proposit 1. Believers conformable to Christ in his Resurrection they shall be also in his Resurrection Being engrafted in
of spiritual union or Communion with Jesus Christ under an impossibility of ever being renewed of ever partaking in a second spiritual Resurrection Answ Answ Still this makes the case more difficult yet despaire not Surely Lazarus died again after his first resurrection yet shall his body be raised again at the last day Believe it Christ is able to do as much for thy Soul as he will do for his Body And this if thou beest not stil wanting to his grace he will do Restore thee from thine Apostacy Quest Quest But what then shall I do that I may be made partaker of this grace that I may have my part in this first resurrection What to be done to attain this Resurrection nay being a dead man what can I do A dead man is a meer patient in the work of his own resurrection Ans Answ True and so is a sinner in the first act of his own Conversion as I have before shewed you In thine own strength without Christ thou canst do nothing in this way as our Saviour tels his Disciples John 15.5 what Paul saith of a dead Body 1 Cor. 15.43 we may say of a dead Soul It is sown in weaknesse Being dead in sin it is in a state of impotency not able to raise it self or to contribute ought toward it own resurrection But yet this thou mayst doe and this be thou directed to do 1. Wait and attend upon God in the use of Direct 1 those means whereby he ordinarily effecteth this Resurrection This could that poor Waite upon God in the use of means impotent bed-rid man in the Gospel do John 5. Though he could not put himselfe into the waters yet he could lye at the pool And the like maist thou doe Though thou canst not quicken and raise up thy self yet thou maist attend upon those means whereby God is wont to convey that grace whereby he effecteth this work which is the Ministry of the word By this means it was that those dead bones were quickned Ezek. 37. viz. by the Prophets prophecying upon them verse 4. Hee said unto mee Prophecie upon those bones and say unto them O ye dry bones hear the word of the Lord. And by this means it is that dead souls are quickned by the Ministry of the word This is the Trumpet of Jesus Christ Here is the voyce of Christ to be heard whereby he quickneth the dead And therefore with care diligence conscience attend upon this Ordinance hearkning and listning to hear the voyce of Jesus Christ 2. Direct 2 Not hardening our hearts Not hardening the heart Let that be a second direction To day if you will hear his voyce harden not your hearts Heb. 3.7 This men of themselves can do Though they cannot soften their own hearts yet they can harden them and that by resisting the motions of the spirit of grace Now would you have your part in this first Resurrection take heed of thus hardning your hearts take heed of resisting quenching the first Motions of this spirit but give way to them let in the voyce of Christ into your soules Let in the voyce both of the Law and Gospel Let in the voice of the Law The voyce of the Law for the awakening of you This is the first use of the Law to rouse and awaken dead souls to convince poor sinners of the sinfulnesse and misery of their Naturall Condition Let it bee usefull to you in this way Give way to the spirit of conviction for the awakening of you Were it possible that a dead man could be awakened and made apprehensive and sensible of that state wherein he is being under the power of death to see how he hath the grave for his house and maketh his Bed in the darkness where corruption and the worme claime kindred of him being his onely Companions as Job describeth that state Job 17.14 he should not need to be perswaded to arise and come forth and to accept of a Resurrection being tendred to him Surely so would it bee with poor sinners Were their consciences but once thoroughly awakened and themselves made apprehensive of the misery of their naturall condition how their soules ly putrifying and stinking in the grave of sin they should need no other argument to induce them to come out from thence and to accept of this new life offered and tendred unto them Suffer your selves therefore to be thus awakened Give way to the discoveries of the Law bringing them home to your selves in your own particular that so you may see and feel your selves in a state of sin and death under the power of a spirituall death bound over unto Eternall death Let in the voice of the Gospel Answering it Being thus awakened by the Law now hearken to the sweet voice of Christ in the Gospel calling upon you and commanding you to arise and stand up from the dead Lending not only your ears but your hearts to this call closing with it returning answer to it as old Elie adviseth young Samuel to do in a like case 1 Sam. 3.9 speak Lord for thy servant heareth Thus when Christ shall be pleased to call upon you outwardly in the Ministry of his word inwardly by the motions of his spirit inviting perswading requiring you to arise from sin to Righteousnesse give entertainment to this call of his accepting this offer of grace by faith receiving Christ himselfe into your hearts yeelding up your selves unto him to be framed and fashioned according to his will So doing he wil communicate himself unto you in this blessed way being unto you Resurrection and life For this you have his expresse promise with an Ecce a Behold before it that you may take the better notice of it Revelation 3.20 Behold I stand at the door and knock If any man hear my voice and open the door I will come in and sup with him and he with me The Doore there spoken of is the doore of mens Consciences At this door Jesus Christ standeth attending and waiting with much patience upon poor sinners Thus standing at this Doore he knocketh this hee doth by outward means and inward Motions as one desirous of admittance Now saith he If any one hear my voyce not only giveth me the bare hearing but hearkneth attendeth to what I say And openeth the door thereupon letting me into his heart receiving me by faith accepting me as a Saviour and a Lord I will come and sup with him c. I wil now communicate my self unto him in the most intimate way letting into his soul the sweetest and most efficacious influences of my grace and spirit for the carrying on and perfecting that blessed work which is there begun This will Jesus Christ doe to the soul that thus hearkneth to his voyce to his Admonitions Exhortations Offers Promises receiving him by faith cleaving to him by Love submitting to him by Obedience he will be to it Resurrection and Life The
perfected till grace be swallowed up of glory The Christian's rising to newnesse of life is like the Suns rising upon the earth which is by degrees higher and higher till it cometh to the Zenith the mid-heavens The comparison is Solomon's Prov. 4.18 The path of the just is as the shining light which shineth more and more unto the perfect day Such is the path of the righteous in the work of Sanctification herein he maketh a progression going as the Travellers did to Sion from step to step from strength to strength Psal 84.7 This is a work not perfected at once The inward man is renewed day by day 2 Cor. 4.16 So much as I told you the Apostle here in the Text insinuates where speaking of this first Resurrection he speaketh of it not in the present or preterperfect but in the future tense not we are but we shall be planted together in the likenesse of his Resurrection Thus is it with Mortification in the best it is an imperfect work Nondum prorsus mortui sumus peccato saith Beza upon the Text We are not as yet wholly dead unto sin However the relicks and remainders thereof are not imputed to believers yet they are not altogether freed from the power of it And so is it with Vivification this first Resurrection They who have their part in it are not yet wholly risen Here the School distinction takes place Totus homo sed non totum hominis The whole man is risen but not the whole of the man In a regenerate person the whole man is renewed every part spirit soul and body but not wholly stil there are some relicks of the old man some remainders of corruption left in him still he doth haerere in luto his feet do still after a sort stick fast in the mire of corruption alluding whereunto as may be conceived our Saviour tels his Disciples John 13.10 that He who is washen needeth not save only to wash his feet A metaphor or similitude taken from a man washing himselfe in a river whose body is washen and clean onely his feet being in the mire still need washing Or as Grotius apprehends it from a man coming out of a Bath bare-foot his body is clean onely his feet are soiled with dust So is it with believers who are washen in the bloud of Christ they are freed from the guilt of sin and they are freed from the regning power and dominion of sin The whole man the person is washen but not the whole of the man stil there is some soile which cleaveth unto their feet some relicks of sinfull corruption remaining to be washen away They which are risen have yet need to rise more and more And this do you Are you risen yet rise rise daily As Paul saith of his dying 1 Cor. 15.31 He died daily So let it be with your rising from sin to righteousnesse Rise daily And that 1. In respect of the acts of sin 1. In respect of the Acts of sin You daily fall into sin and therefore rise daily from sin The just man falleth seven times a day and riseth up again saith the Wise-man Pro. 24.16 It is true as well of falling into the evill of sin as of misery Thus he falls seven times a day that is often Now daily falling rise again daily by the renewed acts of repentance renewing your sorrow for sin your resolution against it 2. In respect of carnall and sinfull security Secondly In respect of carnall and sinfull security wherewith the most sanctified souls are subject to be surprized and overtaken Even the five wise virgins slept as well as the foolish Mat. 25.5 From this sleep arise daily Awake thou that sleepest and stand up from the dead saith the Apostle speaking to believers as well as others Eph. 5.14 Though they do not sleep as others 1 Thes 5.6 yet they are subject to sleep as well as others though they do not sleep a dead sleep as Lazarus did of whom our Saviour saith I go to to awake him out of sleep John 11.32 Such is the sleep of unregenerate persons yet they may sleep a deep sleep such as Peter and James and John did in the Mount where their Master was transfigured Luke 9.32 and the rest of the Disciples in the Garden where their Master was apprehended of whom it is said they were heavy asleep Mat. 26.43 Though they do not sleep in a state of sin yet they may for a time sleep in some particular sin So did David who lay divers moneths in those foule sins of his And so did Peter for a while till the crowing of the cock awakened him In this respect then awake and arise daily shaking off this sinfull security stirring up your selves to an holy vigilancy and watchfulnesse over your hearts and lives 3. And thirdly thus arise also in respect of the power of sin 3. In respect of the power of sin Still there are and will be some relicks of habituall corruption left in the soul somewhat of the old Adam remaining to be put off That ye put off the old man saith the Apostle speaking to his believing Ephesians Ephes 4.22 In this the Believer's Resurrection is like unto Lazarus his who coming out of the grave brought his grave-clothes with him John 11.44 Thus is it in this first Resurrection though the person be brought out of the grave of sin yet he hath the grave-clothes still hanging about him some remainders of corruption which are yet to be put off Paul writing to his Colossians Col. 3. though for the main he looked upon them as such as had put off the old man as he saith ver 9. yet he presseth upon them a further degree of mortification But now put you off all these things anger wrath malice c. ver 8. Lo here what are the rags of the old man even all sinfull lusts inordinate affections And these are Christians to be daily putting off more and more This do you who are risen with Christ every day labour to get more and more strength against your corruptions a more full conquest over them that you may find your souls daily advancing to a further distance from the state of sin rising more and more out of this grave 4. In respect of newnesse of life 4. And thus arising from sin rise daily to newnesse of life indeavouring a further renovation of the new man That it may be renewed more and more as in knowledge Ye have put on the new man which is renewed in knowledge saith the Apostle Col. 3.10 so in holinesse and righteousnesse which are the other parts of this new man as the Apostle tels us Ephes 4.24 Have you begun to put on this new man put it on daily more and more by indeavouring to grow in grace and in the knowledge of your Lord and Saviour Jesus Christ as Saint Peter exhorts in the close of his second Epistle Adding one grace to another to faith vertue to
it Thus grow the members of the naturall body and thus grow the Branches of a tree they grow in height and they grow in thickness See that our growth be such that we grow in every grace Grow in knowledg It is Pauls prayer for his Colossians that being fruitful in every good work they might increase in knowledg Col. 1.10 Grow in grace and in the knowledg of our Lord and Saviour Jesus Christ 2 Pet 3.18 In knowledg And that not only Speculative which yet is requisite Leaving the principles of the doctrin of Christ let us go on to perfection Heb. 6.1 but experimental That I may know him and the vertue of his resurrection saith the Apostle Phi. 3.10 Grow in faith it is Pauls gratulation on the behalf of his Thessalonians that their faith did grow exceedingly 2 The. 1.9 This is the Apostles desire Lord increase our faith Lu. 17.5 And let it be the desire of every of us to grow in faith In the Assurance of faith We desire saith the Apostle that every one of you do give all diligence to the ful assurance of Hope unto the end Heb. 6.11 In the exercise of faith in learning to live by faith in all conditions The just shal live by faith Heb. 10.38 The life which I now live in the flesh saith Paul I live by the faith of the son of God Gal. 2.20 Grow in Love This is the grace which the Apostle desireth that his Thessalonians might specially grow in 1 Thes 4.10 we beseech you brethren that ye increase more and more viz. in brotherly love Grow in holines Perfecting holines in the fear of God 2 Cor. 7.1 Grow in heavenly mindedness Seek the things which are above Col. 3.1 So grows the plant and so should the christian grow upward heavenward Our conversation is in heaven Phi. 3.20 Grow in contentation I have learned in whatsoever state I am therwith to be content Phi. 4.11 Grow in a close conscionable walking with God We beseech you brethren exhort you by the Lord Jesus that as ye have received of us how ye ought to walk and to please God so ye would abound more and more Thes 4.1 And so in the rest Adding one Grace to another To faith vertue to vertue knowledg c. 2 Pet. 1.4 And one degree of Grace to another The righteousness of God is revealed from faith to faith Rom. 1.17 that is from one degree of Faith to another This is the glory of Christianity Growth the glory of Christianity and Honour of Christ Grow continually In this not like Grafts and the honor of Christ As it is the glory of the stock when the grafts grow and thrive in it Even so is it the glory of Christ when those that are in him do thus grow up in him Let it be the desire and indeavour of every of us that we may so do And that continually In this not like unto grafts which shoot forth much in the first two or three first years more then afterwards and when they are come to their height stand at a stay So fareth it too often with christians At their first conversion and calling they grow exceedingly but afterwards stand at a stay if not decline But thus it should not be Christians must have no consistency Though trees and men have their consistency yet so should not christians have They should ever be going on from strength to strength til they come to appear before God in Zion Ps 84.7 Ever growing in grace untill they come to a state of perfection in glory Q. But who is there that thus growes If none be truly ingrafted into Christ but those who thus grow who is there but hath cause to suspect his Condition Doubts about Growth cleared from the Metaphor Ans For answer The Metaphor we have in hand will suggest unto us somwhat which may give quiet to the soule in this case Grafts grow but first it is insensibly A man may see that they have grown but not see them growing And secondly They grow but not in winter And such is the Christians growth 1. Growth may be insensible yet true 1. Sometimes it may be an Insensible and yet a true Growth The Christian may grow though neither others nor himselfe perceive it That he is grown that he may know by comparing himselfe with himselfe his present with his former condition Though his present growth be insensible 2. Christians have their winters wherein it may be they do not grow But 2. Again Christians have their winters Their winter of Affliction their winter of Temptation their winter of spirituall Desertion Now in these winters they may seem in their own apprehension not to grow but rather to decline Nay in truth they may so do I but 1. This is a winter to them 1. This is a winter to them when God maketh them sensible of their estate A sad time wherein the soul goeth heavily not content with their condition but drooping under it Such is the winter to the Graft a nipping time And such are these winters to the Christian 2. They grow downwards 2. Though Christians in these times do not grow upwards yet downwards they may So doth the Graft in the winter it groweth into the Stock into which the sap is gone down And so groweth the Christian in the winter of affliction and spirituall desertion He now groweth downwards Groweth though in no other grace yet in Humility being brought hereby to think more meanly of himself And he groweth into the Stock groweth more into Christ in whom and with whom Col. 9.3 his life is for the present hid 3. And 3dly though he do not at present actually grow 3. They have a Principle of Germination yet he keepeth a principle of germination in him a disposition and inclination to grow which upon the return of the Spirit putteth forth it self Even as the Graft though in the winter it doth not grow yet it hath a germinating principle in it which upon the return of the Sun and the rising of the sap sheweth forth it selfe So is it with the Christian However upon the withdrawing of the wonted heat and influence of the Spirit of grace from the soul for a time he do not grow but rather decline yet there is a principle of grace in him a seed as Saint John calleth it 1 John 3.9 viz. that grace of the holy Spirit whereby he was regenerated which inclineth him to a spirituall germination and which upon the rising of the Sun of Righteousness upon the soul return of the Spirit will put forth it self as formerly In the mean time there is in the soul an inclination to such a growth and if it be it self a constant desire after it II. And by this Christians are to judg of themselves not by their present proficiency but by the reality and constancy of their affections and indeavours Thus God judgeth of them not
according to what they are 2 Cor. 8.12 but would be And thus are Christians to judg of themselves Desires after growth if reall and constant putting forth themselves in answerable indeavours may evidence to the soul the truth of grace in the want of better performances 3. It may be the Soyl is barren 3. To these I might add It may be the soyl is barren If so though the Stock be good and the Graft alive yet it is not to be wondred if it do not grow or grow but little Thus fareth it sometimes with Christians Providence it may be casts them upon a barren soyl like Paul when he was cast upon the Iland Melita amongst the Barbarians Acts 28.1 2. where they are deprived of the means of growth deprived of publick Ordinances deprived of private Society and Communion of Saints On the other hand they are encompassed with briers and thorns with many temptations and back friends to their spirituall growth In this case if they do not grow as formerly it is not to be wondred at But in the injoyment of means of growth being planted by the rivers of waters now they grow Psal 92.12 Being planted in the House of the Lord now they flourish in the Courts of their God Hinderances of spirituall Growth set forth from the Metaphor As for us then who through the mercy and goodnesse of God enjoy means of growth see that we grow Which that we may do take heed of impediments hinderances of growth Divers things there are which hinder the growth of a Graft I shall instance in some of the most obvious 1. If it do not stand fast in the stock 2. If it be not sound at the pith 3. If there be suckers to divert and draw away the nourishment from it 4. If it be canker-fretted 5. If it be overgrown with mosse 6. If it be planted in a dry soyl And the like impediments there are which if not looked to will hinder the Christians growing up in Christ 1. If he do not stand fast in the Stock 1. Not standing fast in the Stock Unsetlednesse If he be not setled established in the truth of God but shaken to and fro This will marvellously hinder a Christians growth So much the Apostle insinuates Ephes 4.14 15. where putting believers upon growing up in Christ he first giveth them this Caveat That henceforth ye be no more children tossed to and fro with every wind of doctrine by the slight of men c. Unsetled unstable Christians who are ready to relinquish the old received truths of God and to imbrace every new doctrine that is held forth unto them under any specious and plausible pretext they will never grow up in Christ And therefore that we may grow up in the faith be we established in it So the same Apostle exhorts his Colossians Col. 2.6 7. As ye have received Christ Jesus the Lord so walk ye in him Rooted and built up in him and stablished in the faith as ye have been taught abounding therein If the Graft stand not fast in the Stock it will never grow 2. Nor yet in the 2d place if it be not sound at the pith Possibly it may seem to spring for a time 2. Not sound at the pith Insincerity but it wil never hold No more wil the unsound Christian that wants inward sincerity He may make some shew for a time but he will never grow up to maturity So much the Apostle insinuates Ep. 4.15 where putting Christians upon growing up in Christ he bids them first Truth it in Love So the Originall hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being sincere in Love ye may grow up in him Where there is not sincerity of Affection to God to Christ to his Saints to his Truth there will never be growing up in Christ And therefore amongst other things which Saint Peter willeth Christians to lay aside that they may grow he reckoneth up Hypocrisie and Guile 1 Pet. 2.1 Grafts rotten or not sound at the pith will never grow 3. Suckers drawing away the nourishment Inordinate Lusts 3. Nor yet in the 3d place if there bee Suckers to divert and draw away the nourishment from them And such are all sinfull and inordinate lusts whatever it is that the soul is inordinatly affected with or carried towards be it profit or pleasure or honour or the like this will hinder the growth of Grace And therefore that we may grow up heaven-ward see that we mortifie our members which are upon Earth Col. 3.1 2 5. That we may run with patience the race which is set before us lay we aside every weight and the sin which hangeth so fast on Heb. 12.1 That we may perfect Holinesse in the fear of God let us cleanse our selves from all filthinesse of flesh and spirit 2 Cor. 7.1 4. Canker-fret 4. A fourth Impediment to the growing of the Graft is the Canker-fret And such is Malice and Envy to the Christian Malice and Envie And therefore as the Apostle directs 1 Pet. 2.1 to bee layd aside by those who would grow in grace Where these lodge in the soul they will bee like the Canker-worm to the plant which hindereth the growth thereof 5. And so in the fifth place will Mosse overgrowing it And such is carnall security 5. Moss overgrown Carnall Security and spirtuall slothfulness unto the Christian Security when Christians are overgrowne as it were with a good opinion of themselves and their own estates this will keep them from growing in Grace So it did the church of Laodicea She said she was rich and increased in goods c. and that it was which kept her so poor Rev. 3. Whilest the five foolish virgins slept they looked not out for oyle for their lampes Matthew 25. Nothing more banefull to spirituall growth then this And slothfulnesse the like Spirituall Slothfulness This wee see is a moth a worme to a mans temporall estate A slothfull person saith Solomon is brother to a great Waster Pro. 18.9 And so is it to a mans spirituall estate when men are as it were setled upon their lees living at ease loath to pull their hands out of their bosoms to put forth themselves in duties and indeavours A slothfull person is like a tree overgrown with Moss which will never thrive and therefore amongst other Impediments take we heed of this So the Apostle giveth the Caveat Hebr. 6.12 Having in the verse foregoing exhorted Christians to shew all diligence to the full assurance of Hope unto the end he addes That ye be not slothfull 6. A barren soyl Without or Under dead Ordinances 6. The last impediment is a barren soyle This I touched upon before If the soyle be dry and barren there is no hope the plantation should prosper No more is there that Christians should grow and thrive in their spiritual estate living in a barren soyle Living I mean without Ordinances or under flat
main work is to close with Jesus Christ And therefore let your first and main work be thus to close with Jesus Christ thus to let him into your souls thus to receive him that so you may come to have union with him From that union wil flow this blessed Communion Having union with his Person you shall have Communion in his Resurrection So hath the Graft with the Stock Having union with it it hath also communion with it in the springs Resurrection and that by participating in that sap and juice which is in it Thus being made one with Christ by faith ye shall be made partakers of that same spirit whereby Christ himself was raised from the dead which wil have the same effect in you that it had in him And therefore again and again be perswaded to close with the Lord Jesus Not thinking it enough that you are put into him by a Sacramentall Insition as all persons Baptized are or that you cleave unto him by an outward visible profession as all Hypocrites and carnal Gospellers do but that you may have a true spirituall coalition a reall Mysticall union with him Being thus ingrafted into him you shall be made conformable to him in his Resurrection you shall bee raised from this death of sinne to this Life of grace as he was from the death of nature to the life of Glory But all this while I must remember I have been speaking to dead men Without his concurrence all motions or endeavours this way are in vain and consequently that unlesse Jesus Christ himselfe shall please to second this word with his own spirit all that I have said or can say in this case will prove but lost labour As it was in the raising of the Shunamites son 2 Kings 4.31 Gehezi Elisha's servant hee cometh first and layeth his Masters staffe upon the face of the Child and this he did by his Masters direction and appointment verse 29. but all in vain Til Elisha himself come and stretch himselfe upon the child putting his face to his face c. there was no awakening no reviving verse 31. Thus have I as a poore servant a Minister of Jesus Christ laid a Gospell command upon you requiring you in his name to awake and arise but unlesse my Master himselfe the Lord Jesus the true Elisha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salus the Health of God as the word signifieth unlesse hee come and make an effectuall Application of himselfe unto your souls breathing into the face of them the breath of a new life all my endeavours will be to no purpose And therefore let me in the close of this Point direct and desire you to look up unto him who is the Resurrection and life earnestly imploring this grace and favour from him that he himselfe would be pleased to undertake this work communicating unto you that Quickning spirit whereby your hearts may be inclined and your selves inabled to arise and stand up from the dead to awake and arise from sin unto Righteousness which of your selves you are not able to do I have done with the former sort such as are as yet strangers to this first Resurrection Application to such as are thus risen with Christ Come we now to the later Such as are in their measure made partakers of it As for Exhort 1 you Let me in the first place excite you to a thankefull acknowledgment of this so great a mercy Bee thankfull for this Mercy This is the end of all that Grace which God is pleased to exercise upon his people viz. that They should be to the praise of his Glory Eph. 1.12 14. That they should shew forth the praises of him who hath called them out of darknes into a marvellous light So our new Translation readeth that of St Peter 1 Pet. 2.9 And the Originall wil bear it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying both vertues and Praises And this be you excited to do you that are made partakers of this so peculiar a favour Which whether it be a mercy worth the acknowledgment The first Resurrection a mercy worth the acknowledging do but consider the greatness of the work the Freeness of the Agent and the Indisposition of the subject and then give sentence For the greatnesse of the work it is a Resurrection For the freenesse of the Agent it is a Resurrection For the Indisposition of the subject stil I say no more it is a Resurrection Resurrection is a great work It is so to raise up a dead body It is no lesse to raise up a dead soul A work of a mighty almighty power even of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that exceeding greatness of power as the Apostle calleth it Eph. 1.19 No lesse then that effectuall working of that mighty power of God which hee wrought in Christ when he raised him from the dead And what is it that should move God to exercise this power upon you rather then upon others surely not any thing in your selves Dead bodies are all alike indisposed to a Resurrection And so are dead souls That God hath made you the objects of this power it is only his free grace that moved him to it All the sons of Adam by nature are like so many carcasses buried together in the same Church-yard or lying together in the same Golgotha or Calvery the same Charnell-house You that are now made alive unto God time was when you were in the same condition with the rest of the world Dead in trespasses and sins even as others Eph. 2.1 3. Now how is it that Christ hath been pleased to sound the Trumpet as it were upon your graves to pick and single you out from the common heap to make you the objects of his power and mercy whilest in the mean time he hath suffered so many millions of souls on each side of you to sleep in eternall death Surely this is no other but that which the same Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 2.7 the exceeding riches of his grace in his kindnesse towards you in Christ Jesus Who but will acknowledge it a speciall favour a singular kindnesse which Christ shewed unto Lazarus in coming unto him and that before he was sent for to raise him up from the dead He might have had far more noble Patients to have done so miraculous a cure upon He might have manifested this his power upon the Kings and Princes and Potentates of the earth from whom he might have expected a better recompence then he could from Lazarus yet he neglects them and singles out him Here you will say as the Jews did when they saw Christ weeping for this his deceased friend Behold how he loved him John 11.36 This was a declaration of singular affection unto Lazarus no lesse is that affection which he hath manifested unto you you were as truely dead as ever Lazarus was you in
your souls as he in his body Now Christ hath come unto you and that before he was sent for otherwise he had never come working the same nay a greater work upon you raising you up from the grave of sin not to a temporary as he did Lazarus but to an eternall an immortall life Sure I am he might have had more noble Patients he might have made choice of the Princes and Potentates of the world the wise the rich c. But them he hath passed by many of them most of them Not many wise men after the flesh not many mighty not many noble are called 1 Cor. 1.26 You hath he singled out to be the objects of this power and mercy Herein acknowledge the exceeding riches of his grace and give him the glory of it by a thankfull acknowledgement To raise up your hearts whereunto Divers considerations raising up the heart to this acknowledgement look first downwards into the hideous darksome loathsome dungeon of the grave from which you are raised that wretched state of sin and death from whence you are delivered Then look upwards to that blessed state this blessed life to which ye are raised Look inwards into your selves and there behold the Image of God in measure restored the first fruits of the spirit already laid in assuring to you the full crop of heavenly glory in due season Look about you and behold on each side millions of souls still sleeping rotting stinking in the grave abiding under the power of sin and death and then see whether here be not matter for a thankfull Gratulation When the Israelites saw the Egyptians lie dead upon the sea-shoar themselves being come safe to land they could not but break forth into praising and magnifying of God Then sang Moses and the children of Israel this song unto the Lord Exod. 14.30 15.1 Such a difference hath God put betwixt you and others raised you from the grave where others lie dead Give unto him the praise and glory of this his free and rich grace Inwardly acknowledging it outwardly expressing that acknowledegment by speaking to his praise and living to his praise so living as Christ himselfe lived after his Resurrection Exhort 2 2. Which let me exhort you unto in the second place Are you in the number of those who have their part in this first Resurrection Are you risen with Christ then walk as you have Jesus Christ himselfe for an Example so living as Christ himself lived after his Resurrection Live as Christ lived after his Resurrection Quest But how is that Ans Take it in three or four particulars 1. No more returning to the grave again 1. See that you return to the grave no more This did Lazarus And this it is supposed did those Saints which accompanied and attended upon Christ in his Resurrection They returned to their graves again they died again But so did not Christ himselfe Christ being risen from the dead he dieth no more ver 9. of this Chapter No more do you Hath God begun to raise you from the grave of sin do not return thither again Take heed of ever returning to your former state Object But happily some may say What need such a Caveat as this A Caveat not uselesse though Saints be not subject to totall and finall Apostacy There being no fear of such an Apostacy Those who are once raised with Christ shall never die again He that liveth and believeth on me shall never die John 11.26 They who have once their part in this first Resurrection shall never come under the power of a second death Such cannot fall away totally and finally from this grace of God Ans What then Shall any hereupon take liberty to continue in sin 1. To continue in sin that grace may abound a desperate conclusion and to live as they list Surely then whoever thou art that shalt dare thus to turn the grace of God into wantonnesse that makest such desperate use of so comfortable a Doctrine drawest such poisonous and damnable inferences and consequences from such sweet and comfortable premisses thou mayest take that unto thy selfe which Simon Peter once said to Simon Magus Acts 8.21 and conclude that as yet Thou hast no part nor lot in this matter Thou art as yet a stranger to this mysticall Resurrection and it may be feared art like so to be Paul will tell such perverters and abusers of this grace of God that their damnation is just Rom. 3.8 And Saint Jude maketh this a character of a man ordained of old to condemnation that shall dare thus to turn the grace of God into lasciviousnesse Jude ver 4. This for you 2 Saints may fall fouly and fearfully though not totally and finally 2. In the second place as for true Beleevers such as are made partakers of this grace the grace of Regeneration it is true they shall be so upheld by that Manutenentia Divina so kept by the power of God through faith unto salvation as that they shall never totally and finally fall from it but yet they may fall fouly and fearfully so fall as the story tels us that Eutichus did who fell from the third loft Acts 20.9 so as they may be taken up for dead Though their life may be still in them as Paul saith of him ver 10. yet they may be dead in their own and others apprehensions They may lose that strength and vigour with that sense and feeling which sometimes they had so as though they do not return to the grave againe yet their life may draw nigh to the grave so as they may be accounted both by themselves and others amongst them that goe down to the pit free among the dead as Heman saith of himself Psal 85.3 4 5. They may be brought to the gates of the grave as Hezekiah said of himself Isa 38.10 Such may the condition of a true beleever be 3ly As for others such as have a name to live they may die again 3. Such as have a name to live may die again Self-deceiving hypocrites those walking ghosts who seemed to have been partakers of this Resurrection they may return to the grave again losing all that which they seeemed to have as our Saviour saith of the formall Professour Luke 8.18 losing all those common graces which like Bristol Diamonds for a time sparkled and shone forth in them Such Apostacie is no Raritie Saint Peter can tell us of Dogs returning to their vomit again and Swine after they have be washen returning to their wallowing in the mire again Such as After they have escaped the pollution of the world through the knowledg or acknowledgment of the Lord and Savior Jesus Christ yet are again entangled therein and overcome 2 Pet. 2.20.21 And the Authour to the Hebrews wil tel us of some who having been once enlightned by the word and have tasted of the heavenly gift have felt some flashes of inward peace and joy