THE DEATH OF SINNE; AND LIFE OF GRACE. SERMON XXXVII.

THe intent of this Chapter, is to take off an abuse of the Doctrine of the * Gospell, which publisheth the free Grace of God to great sinners. The Apostle had sayd in the latter end of the 20. verse of the former Chap∣ter, where sinne abounded, Grace did much more abound. From hence some did inferre; that therefore under the Gospell they might take liberty to sinne, the more their sinnes were, and the greater they were, the more they should occasion God to manifest his abundant Grace upon them. This the Apostle answers in this Chapter, and he answers it two waies;

First, by way of detestation.

Secondly, by way of confutation.

By way of detestation in the first verse, and part of the second, What shall we say then, shall we continue in sinne that Grace may abound? God forbid.

Page  728 Secondly, by way of confutation; the argument whereby hee confutes it, is by a necessarie consequence of our justification; that is, our sanctification: these are so inseperably united together, all that are justified, are sanctified. And upon this ground, the Apo∣stle frames two arguments to confute this errour, taken from the two parts of sanctification.

The first is from our mortification, from the third verse, to the end of the seventh; and the argument runnes thus. Those that are dead to sinne, cannot sinne that Grace may abound; but all that are in Christ, are dead to sinne, therefore they cannot sinne that Grace may abound. Now that all that are in Christ are dead to sinne; he proves by their union with Christ, testified in Baptisme, and by the effect of that union, which is conformitie to Christ; that as Christ was dead for sinne, so they are dead to sinne.

The second argument, is taken from the second part of our sancti∣fication, which is our quickning to a new life; and that he handles in the 8. 9. 10. verses, and that argument runnes thus. Those that are quickned by Christ to newnesse of life, cannot sin that Grace may abound: but all that are in Christ, are quickned by Christ to newnesse of life; therefore they cannot sinne that Grace may a∣bound. That all that are in Christ are quickned to newnesse of life; he proves in verse 8. If we be dead with Christ, we beleeve that we shall live with him still by our union with Christ, whereby there comes a conformity to Christ in his resurrection, as well as in his death.

And from these premises, hee inferres by way of application, the conclusion that is here in the words of the Text I have now read to you; likewise reckon ye also your selves dead unto sinne, but a∣live to God, through Iesus Christ our Lord. As if he should say, doe not rest your selves satisfied in the bare knowledge of these things, in the discourse of them in generall, but bring them to particular application, make the case your owne; what wee say of death to sinne, and of newnesse of life wee speake to you, if ye be in Christ; therefore you must make account of it to bee your case, likewise reckon ye your selves dead to sinne, but alive to God through Iesus Christ our Lord. We see now the coherence of the words with those that goe before, and the maine intent and scope of the Apostle in the Chapter wherein we might note divers things.

The first is out of the very connexion, that by vertue of the union of beleevers with Christ, there is in them a conformitie to Christ. They * are made like unto him; he had sayd before, that Christ dyed, and rose againe; likewise reckon ye your selves like him in this. Every one that is in Christ, is conformable to Christ, and made like him.

Then againe secondly, wee might note hence this also, that

Page  729Rectified and sanctified reason, ever concludes to God, and for God.

Reckon yee, make account, conclude this, so the word signifieth, reason thus, conclude thus; as it is used Rom. 3. 28. Wee*conclude (saith the Apostle, where the same word is used) That a man is justified by Faith without the workes of the Law. So, conclude this, rest on this conclusion, do not make it a matter of conjecture, and opinion onely: but when you consider things wisely, when you weigh things seriously, you shall see great reason to inferre those things, from these premisses that God would have you in∣ferre. Therefore whatsoever reasoning is against the Word, what∣soever disputes the mindes of men uphold against any truth in Scripture, it is but the reasoning of corrupt reason; If reason were sanctified, it would conclude as 2 Cor. 5. We judge, if one dy∣ed*for all, then they that live, should not live to themselves, but to him that dyed for them. When men come to deale judiciously, and advi∣sedly, when they come to conclude of things wisely; they will conclude then, that what use the Word and the Gospell would have them make of any truth, that they will make of it, Likewise reckon ye, judge thus.

Thirdly, we might note hence thus much also, that

The best and most profitable knowledge of the Scriptures, is in applying it * to a mans owne case, and person, and condition.

Reckon ye also your selves, saith the Apostle; make account of thus much, that this is a truth concernes you in particular. Judge your selves so farre profited by the Word you heare, as you can make good application of it to your owne estate and condition. Whensoever men come to heare the Word, they come to heare somewhat that concernes themselves: therefore whatsoever wee say befalls them that are in Christ; apply it your selves, and make account this is my case, if I bee in Christ.

Fourthly, hence we might note thus much also, that

When a man is in Christ, there is a reall change. *

There is an evident change from what hee was, before hee was in Christ. For so the Apostle reasons; now you are in Christ, there is such a change, as from death to life, there is a mervellous great change in you. If there bee not this change in you, neither are you in Christ; and all the hopes you build on of being in Christ, they are without a foundation, they are upon an imagina∣rie Christ, not upon Christ that is yours indeed. If you bee in Christ, let it appeare in a change; let us see how you are changed since you were in Christ, from that you were before: for this make account of, conclude thus much for your selves; that all that are in Christ are changed.

Page  730 But fiftly, and lastly, hee expresseth wherein this change con∣sisteth; and hee makes choice of such termes as are most acquisite, * and fit for his purpose. He would expresse this spirituall change, and marke what expressions hee useth to manifest it by; no lesse then life, and death. There is such a change when you are once in Christ, from what you were before; as there is between a man that was dead, and is now alive; or a man that was alive, and is now dead; and this is that, that I will insist now upon, wherein note these particulars.

First, the Analogie and proportion, the aptnesse, and fitnesse of the termes, wherein the Apostle expresseth the spirituall change of those that are in Christ; how fitly they may be sayd to be dead, and alive.

Secondly, it is observeable in what order the Apostle ex∣presseth these first dead, and then alive. Make account that the worke of Grace in the effectuall change in your hearts, it proceeds in this order. First you are dead, and then alive; dead to sin first, and then alive to God.

Thirdly, note the certaine connexion of these two together; so there is not onely a certainty in the object, but a certainty in the subject too; not only a certaintie that those that are in Christ shall live: but it is certaine to you, make account of this, make this con∣clusion for your selves, build on it, know it for your selves, as he sayd to Iob; it is certaine if you be in Christ, you are dead with Christ, and you shall live with Christ, make account of this.

Lastly, the efficient cause of this great change exprest in these termes, it is Iesus Christ our Lord: make account of this, if you be in Christ, there comes a vertue from Christ, an effectuall work∣ing of Christ by his spirit in your hearts; such a powerfull worke as will conforme you to Christ dead, and to Christ risen; that you shall be dead to sinne, and alive to God: not by any strength in your selves, or any excellent endowment in your owne natures, not by any naturall inclination and abilitie, but through the vertue and power of Iesus Christ our Lord working in you. Thus you have the Text opened.

Wee will speake first of the Analogie and proportion, the a∣greement betweene the metaphors here used, and the things ex∣prest * by them. That which the Apostle would expresse, is, that there is a marvellous spirituall reall change, in all those that are in Christ, from what they were before. Now let us see how fitly it is exprest in these words, that he sayth you are dead to sinne, and a∣live to God; that hee choseth to expresse it by life and death. Had it not beene fit to have sayd thus much; you are changed in your dispositions, in your inclinations, in your intentions, in your acti∣ons; you are changed in your conversations, you are other kind Page  731 of men in the inclination of your hearts; you bring forth other fruit, you lead other lives then you were wont to doe? But hee expresseth it here yet more fully; that is, by that that includes all these; and if there be any thing more may be added, it includes that too, yee are dead and alive. Then we will consider,

First, generally, how death, and life, expresse the state of them that are in Christ.

Secondly, consider them in their particular application; how death expresseth the first part of a mans change in sanctification, and life the second part.

First, wee take them in generall, and let this bee the point, that

A man that is indeed effectually changed by vertue of his union with Christ; hee hath such a change wrought in him, as in a dead, and li∣ving man; as in life, or in death.

Now, first take it in generall; you know life, and death, they imply, first a generall change; when a man is alive, or when a * man is dead, there is not a change in some part onely, but in the * whole: So it is here, when a man is effectually changed from what he was, by vertue of his union with Christ.

A member may bee dead, and yet neverthelesse the man alive; but if the man be dead, there is a general change that goes through∣out, it possesseth every part, every member; so that now there is no member of him, but death rules in it, then hee is a dead man. So it is in this, when a man is dead spiritually, there is not a change in some particular actions onely, in some particular opinions one∣ly; there is not an alteration of some of his old customes onely; but it is a generall change, so it goes through the whole man. It is a change in the understanding, he judgeth things otherwise then hee was wont to doe. And there is a change in the will; the in∣clination of it is to other objects then he was wont to bee inclined to. And thence there is a change in his intentions; he propounds other ends to himselfe then he was wont. So there is a change in respect of the whole; the Word is the rule of all a mans actions. There is a change from particular evills, from one as well as ano∣ther; that when any thing is discovered to him to bee a sinne, to bee a transgression of the rule; hee is turned from it. So likewise, when any thing is discovered to him to be a dutie, agreeable to the rule according to the will of God revealed in his Word; hee is a vessell of honour prepared for it: and that is it the Apostle espe∣cially means, when he compares them to vessells, and he describes them thus; they are vessells of honour fit for the service of their Master, prepared for every good worke: So that now as the Apo∣stle sayth, there remaineth no more conscience of sinne. That is, there Page  732 remains not now any sinne to cleave to the conscience to defile it, to cleave to the conscience so, as a ruling enemie would doe, that would take away all true and perfect peace; all boldnesse, and ac∣cesse to the throne of Grace, there is no such conscience of sinne. This making conscience of every sinne, is that that frees conscience from being defiled in that sence with any sinne. So much for the first.

Well, secondly it is expressed by death, and life, to shew the orderlinesse in the proceeding of this change. When a man is * changed by the effecacie and working of Christ to whom hee is u∣nited; it proceeds in such a manner, as the change in death or life. You know death, or life, begin within first; it begins in the in∣ward man, in the heart first. And as in naturall death, or naturall life; there is a dying first of the root, and a quickning first at the root: So likewise in spirituall death, or life; it is an orderly pro∣ceeding, it begins first within. Our Saviour Christ gives this di∣rection; First make the inside cleane, and then all will bee cleane; against the hypocrisie of the Scribes, and Pharisees, that looked more to outward actions. So this change, it is not onely a meere civilizing of a man, a conforming of him to that societie hee con∣verseth with in outward actions; but renewing of a man in the spirit of his minde, Rom. 12. 2. So the change begins from with∣in. *

Hence it is, that first hee is good, and then hee doth good, ac∣cording to the speech of Christ, make the tree good, and then the fruit will bee good, we will not stand upon it: you see the Analogie, and agreement holds betweene these two in generall.

Now we come to take them apart more specially: First, how * this being dead to sinne, agrees with that change that is in a man that is in Christ from sinne; Reckon this, sayth the Apostle, make account of this, that you are dead to sinne: that is, now there is such a change and turning from your evill courses, from whatso∣ever it is that is truly and properly called sinne in Scripture, you are changed from it. Now in whatsoever sence a man may be said to bee dead, in that sence a man in Christ is changed from sinne, there is somewhat in his change expressing that death. Now there is a threefold death,

A

• Civill
• Judiciall
• Naturall

We begin with the judiciall first, as Gods great Worke begins * in the judgement. There is a judiciall death: so one that is alive now in respect of naturall life, may yet bee sayd to bee judicially dead, when hee is dead in sentence; when by the Judge he is con∣demned Page  733 to death, when hee is adjudged to die. So reckon yee your selves dead to sinne; make account of this, that now in your judge∣ment there is a sentence passed out against sinne, that it shall bee slaine, that it shall bee mortified; thus your judgement stands, and thus you lookeupon it, as a thing dead in sentence; and that is the first. It is that in Ezek. 36. 31. saith the Lord, When I shall bee paci∣fied to thee, this shall follow upon it; thou shalt judge thy selfe worthy*to bee destroyed, for all thine iniquities and abhominations. When God is reconciled to a man, which is as much as to say, when a man is in Christ: for by Christ we are reconciled to God, this followes upon it, that man comes now to judge sinne to bee a deadly thing, to judge sinne to bee dead, and to judge himselfe worthy to bee destroyed for it. Hee lookes on sinne as it should be looked upon, his opinion is right concerning it: hee accounts it an iniquitie, a thing against that rectitude, against that equitie, and righteousnes wherewith man was once indowed in the Creation; and from which so farre as hee swerves, so farre hee is plunged into death. As you know that curse was denounced against man when he sin∣ned he should die: so hee cannot looke upon iniquitie, upon that that is contrary to that righteousnesse wherein hee was made, but hee lookes upon it, as on death it selfe, and a deadly thing; hee lookes upon it as upon an abhomination. That looke as persons that sinned capitally were an abhomination to the Land, and peo∣ple among whom they sinned; as the Scripture speakes of mur∣therers, and the like; the land was defiled if the sentence of death were not executed; so it is here in the opinion and judgement of a man that is in Christ, he accounts this the greatest defilement, that his soule remaines so farre polluted and defiled, as there is any life left in sinne. That is the first thing, reckon this then that sinne is dead imediatly; that is, that you now come to passe (as Judges do) a sentence of death against sin: and that howsoever a Malefactour bee not naturally dead, when he is judicially dead; yet hee is in an order to it, the next thing that followes will bee to be cut off. So it is with sinne, when a man comes to judge himselfe for his ini∣quitie, worthy to be destroyed for his abhominations, this is the next thing that followes, hee will not rest, till that bee slaine and subdued, till that Mallefactour bee condemned to death, and cut off and tooke out of the way. Here is the first thing, herein this change is like death.

Secondly, there is a civill death too; so one that lives natu∣rally, may bee dead civilly; so one that is under the subjection and * power of another, such a one is dead civilly. The civill Law ac∣counts any one that is under subjection to bee Civiliter mortuus as they speake; that is, he is in that sence not accounted among li∣ving men, hee is one dead, because hee is not annimated, and acted Page  734 by his owne will, but by the will of him that rules him: so reckon yee your selves dead, saith the Apostle. Make account that when you are in Christ, sinne is no more to be ruler, and commander, to act, and animate, and quicken you to obey its lusts, that you should beacted, and animated by it, that as soone as sinne tempts, you should obey presently: make account in this sence you are dead to sinne, that is, sinne is dead in you civilly, it hath not a ruling pow∣er; it comes not now as one that hath power to sway all before it: that is it the Apostle saith in this Chapter, sinne shall not have do∣minion; You have a new Master, a new Lord, you are no more under the rule and dominion of sinne, that is the second.

Thirdly, there is a naturall death, as well as a judiciall, and ci∣vill * death, so things are said to be dead naturally, two wayes,

Naturall death imperfect, and but begun is this, as when there * is a great blow given, with an axe to the roote of a tree, whereup∣on certainly it will wither, and die, and bee made altogether un∣fruitfull for the time to come: though for the present it have leaves upon it, and though for the present all the fruit that is on it be not quite shooke off, yet now the tree is said to be dead, because there is a blow given at the roote, whereupon it will wither and certainly die. So a man is said to be dead, when hee hath a deadly wound given him, though hee be not now dead; though hee may stirre, and live after, and perhaps doe some hurt to him that woun∣ded him; yet hee is dead, because hee is irrecoverably wounded, every one that lookes on him will say hee is dead. So as soone as a man is in Christ, by vertue of his union with Christ, there is such a blow given to the roote of sinne; not in the judgement on∣ly, but in the affections also; so as it never recovers its strength againe, to bring forth fruite in that abundance as before; and it alway withers, and decayes more and more, till it be quite removed.

Now, as it is in this case with a tree; will you know when it is dead? take it in the Spring. All the trees in Winter seeme to bee * dead: but come in the Spring, and in Summer, and then if a man see there are no leaves, if hee see no fruite upon the tree, now hee concludes it is dead indeed: because it brings not forth fruit in the season of fruit. So, take a man, when there is an occasion, an opportunitie, to turne to folly; when upon deliberation and judgement, he may consider of that opportunitie to mannage it for the service of sinne, it will appeare now if hee be dead, hee will not in such an occasion yeeld, but at such a time especially re∣sist sinne, at such a time hee will not bring forth the fruit of sinne.

Page  735 Looke what the Spring is to the tree, that is occasion to the sin∣fulnesse of mans heart. Indeed when sinne takes a man upon dis∣advantage, upon unequall termes that he deliberates not, and con∣siders not what hee is doing: as David saith, I said in my hast; then many times sinne prevailes, and bindes him, as a theefe doth the master of the house hand and foot: yet neverthelesse when he well weighes, and considers things, at such a time it will appeare that sinne is dead. Thus you see how fitly the termes hold to ex∣presse the change of a Christian, his judgement is right, hee con∣demnes sinne as death, in the purpose and covenant of his heart whereby hee is bound to God, he disposeth it from its dominion and rule, that what it doth now is as a theefe by stealth, that sur∣prizeth a man in his sleepe; And it hath its deadly wound, where∣upon it withers, and decayes, and at last in the sight of all men, and at such a time, when if there were any life it would appeare, at such a time it shall appeare that sinne is dead. Thus you see the first expression opened, the change from sinne by death; you are dead to sinne.

Now take the second expression, you are alive to God, that ex∣presseth * the second part of sanctification, that is, the quickning of a man to newnesse of life. It is with thee now, as with one that was dead, and is alive, there is such a change in thee. And how is this expressed by life? Thus; in three respects this change is fitly expressed by life.

The first is this, you know life it consists in the union of a man, * with the principle of life? when there is a union betweene the body, and the soule here is life. Now though there are bodyes, and spirits, yet the bodyes live not by those spirits, except they be united with them: therefore when the soule is separated from the body, the body dyes, and the man is said no more to be alive: so here in this sence, when there is a union betweene the soule of a man, and the principle of spirituall life, then there is that change wrought, whence hee is said to bee alive. Now the principle of spirituall life is only Christ: so you see here in the Text, you are alive to God through our Lord Iesus Christ, when there is a union be∣tweene Christ and you. And how is that? It is by an influence from Christ into the soule, and that is the mightie worke of the Spirit of God, as you see Ioh. 6. 63. It is the Spirit that quickneth,* saith our Saviour. The great worke that is wrought by the Spirit in quickning a man, is the worke of Faith. Now I live, saith the Apostle, by faith in the Sonne of God, that died for mee, Gal. 2. 20. Now when there is such a union betweene Christ and a man, then * he lives; there is such a change in him, as there is in life. Therefore beloved, this change is not in any that professe the knowledge of Christ, and have not yet union with Christ. It is not enough that Page  736 a man be called a Christian: it is not enough that a man professe that hee hopes to be saved by Christ; It is not enough that a man goe on in some externall actions as other Christians doe, unlesse that he doth, and that he is in any spirituall action, it be by vertue of his union with Christ, that it be by life received from him by a quickning vertue flowing from him to every member, that is exprest, Ioh. 15. 9. by the branches in the Vine, they are quickned by * union in the Vine, cut the branches from the Vine, and they die, and wither. So it is with men, let them be in the Lords Vineyard, yet if they be not united with this Vine Christ, they are but dead men, dead in trespasses and sinnes, Ephes. 2. 1. that is the first. *

Secondly, this change is exprest by life in another respect: for looke as in life there is not only an union with the principle of * life, but besides that, there are those living actions, and operations that naturally flow from that union in every living creature: so in spirituall life, there are spirituall actions, and operations that flow from every man that is thus united to Christ.

As every thing is in being, so it is in working: take a naturall man, he doth naturall actions, by vertue of a naturall life. Take a worldly man, he doth live, (as a man may say) in worldly acti∣ons, by vertue of that worldly principle that is in him. So take a spirituall man; what is the reason hee delights in spirituall things? His delight is in the law of the Lord, as David saith, and in that Law hee meditates day and night. What is the reason his delight is in the Saints; and the more spirituall any one is, the more he delights in them? the reason is this, because he lives a spirituall life, there∣fore he doth actions agreeable to that principle with which hee is united; therefore by this you shall know it.

Thirdly, there are certaine properties in life that hold in this * too, and we will instance but in two.

First, wheresoever there is life, there is a naturall appetite, and desire after all meanes that may preserve that life. Wheresoever God gives life to any creature, he gives also a desire to that crea∣ture to preserve that life it hath, which is the best state of being. Now, it is so with a Christian, all his desires are to preserve spiri∣tuall life, and to increase it: he rests not in what hee hath, but la∣bours to be more yet, and to doe more yet, to know God more, to love God more, to serve God better; to live more fruitfully, more profitably among men. Hee delights in the actions of spi∣rituall life: therefore hee would strengthen those habites by all actions, and industrie, and indevour. As new-borne babes, saith the Apostle, desire the sincere milke of the Word, that yee may grow thereby. No sooner is there life in a new-borne babe, but there is a desire to nourish that life. You see there is a naturall appetite even in the very trees, that thrust their rootes downe into the ground, to Page  737 draw moysture below from the earth, by an instinct to preserve that life they have in the stocke, and in the branches. So it is in every man that hath a spirituall life, he puts forth with all indu∣strie for all spirituall helpes, according to that strength hee hath for the preservation of his spirituall life. That is the reason why they are not content, in the abundance of all outward things, when they want spirituall helpes: and that is the reason that they are not satisfied, nor solace themselves in dead, worldly, company; that is the reason their hearts rest not in things below; because these are not the food of their spirituall life; these are not the things that preserve that life that is in them.

Secondly, as there is a desire of the preservation▪ of life, so there is a desire of propagation, and transfusion of it to others, * as much as may be. So you see those things that have but a me∣taphoricall life (as we may say) that are said to live by way of allusion, and metaphor, as the fire in the coale, when it is said to liue in the coale, it is for this reason, because it is apt to kindle ano∣ther. It is so in a Christian, wheresoever there is spirituall life, there is a desire to communicate it with as many as it can. And this you see in all the servants of God, Philip calls Nathaniel, Ioh. 1. 44. when he had gained the knowledge of Christ. And the * woman of Samaria goes to call in the Citie when shee had gained the knowledge of Christ. When a man himselfe is united with the principle of life, when he lives in Christ, he desires that others may live in Christ too; and this desire, and indeavour to gaine many to Christ, it appeares in their place, and relation. A Chri∣stian master that lives a spirituall life, will labour that his servants under him may live the life of grace with him too. A Christian Father will labour that his children may live to God, as well as himselfe: a Husband will labour to draw his Wife to Christ as himselfe is drawne; and every one, father and friend, and acquain∣tance, as much as in them lies, by any advantage and opportuni∣tie that is put into their hands, they will draw others to Christ be∣cause there is life in them.

And this is not done out of faction, out of a desire to make their partie strong, as many in the world desire to strengthen their par∣tie: but as in living things there is a naturall desire to convey that life to others. Parents beget not children out of faction to in∣crease the partie, but out of a naturall affection to convey the na∣turall life they have to others: so Christians, that they doe is out of spirituall affection, out of simple love to the salvation of others: out of a naturalnesse in their disposition, to indevour that all may belike them. As the Apostle Saint Paul wisheth, that all that heard him were like him except those bonds. So much for that: you see how fitly the Apostle useth these termes of life, and death to ex∣presse Page  738 the change of one that is in Christ, when he turnes from sin to God.

Now we come to see the order wherein the Apostle expres∣seth them, make account of this, conclude of this, that you were * dead, but are alive. First, you were dead to sinne, and then alive to God. These certainly are knit together, but they are done in order: so wee joyne both those points in one, and that is thus much, that

All that are in Christ, hee workes in them by his spirit in this order, they * first die to sinne, and after live to God.

These two are inseparable, but yet they are joyned in order, that first men die to sinne, and secondly live to God. The Scrip∣ture expresseth this in fit similitudes. Ephes. 4. 22. 24. saith the Apo∣stle there, *Seeing you have put off the old man, that is corrupt through deceivable lusts, and put on the new man, that after God is created in righteousnesse, and true holinesse: Here is the order, there is not on∣ly an effectuall change, but this is wrought in a method, first put∣ting off and then putting on. Hee seemes to allude to apparell there, that as a man that is cloathed with ragges, hee puts not on ornaments, and robes, till he have put off his ragges, as it is Zach. 3. * when Iehoshua came before the Angell of the Lord with fil∣thie garments, with vile rayment, saith the Lord, take away those ragges, and put upon him change of rayment. Just thus God deales in the conversion of a man, in the change of a man that is in Christ, he takes away his filthy ragges first, his love to sinne, he is no more cloathed with them as he was wont; he accounts them not ornaments as they were wont to doe, but filthy clouts, to which he saith, Get yee hence; he detests them, and then hee is clo∣thed with rayment, then he expresseth the fruit of holinesse and righteousnesse. Another expression there is, Ephes. 5. 8. Yee were*darknesse, but now yee are light in the Lord, walke as children of light. There is not only a change of apparell; that is, from ragges to robes, but of your state and condition: you were in darknesse, now yee are light. Marke the order, from darknesse to light. That looke as it was in the Creation, first darknesse covered the face of the deepe, Gen. 1. all was without forme, and voyd, and * then God said, Let there bee light: so now, first there is a removing of the darknesse the soule was held in, and now yee are light in the Lord: so they come to walke as children of light. Well, this is is the expression of it in Scripture: let us see the ground of it in reason. It must bee so that in this order God proceedes in this effectuall change: first to turne men from sinne, and then to GOD; first to die to •…inne, and then to live to God.

Page  739 The first reason shall bee taken from our union with Christ; *We are planted into Christ, sayth the Apostle, Rom. 6. 4. 5. 6. By being planted with Christ, there growes a similitude betweene * Christ and us. Wee are baptized, and buried by baptisme, sayth the Apostle into his death; and wee are raised and quickned, sayth hee, by the resurrection of Christ: that like as it was with Christ, •…o it is with us; Hee was dead, and raysed, so wee are first dead to sinne, and then alive to God.

Secondly, it must be so from the nature of contraries, for these two things are contrarie one to another: there is an immediate * opposition betweene them; so as there must bee a removing of the one, if there bee a possession of the other; and there must bee first a removing of the one, before the other can be in the soule. As you see in sicknesse, and in health; there must first bee a removing of sicknesse, before the bodie bee in a right state of health. And as in life, and death this is the order; they are brought first from death to life, and then one necessarily followes the other: as life necessarily followes upon the removall of death, and health, upon the removall of sicknesse.

Thirdly, it must bee so; or else if both these were not, and in this order wrought: what difficultie were there in the life of a Christian? what singular thing were there in a Christian, above any man in the world? Every man in the World doth outward actions; if there were not such a change as from death to life, there were no difference at all, where were the difficultie? The Scrip∣ture sayth, The way is narrow and straight that leades to life, and few there bee that finde it: what narrownesse or straightnesse were there in the way to life? if there were no more but thus, that a man might settle upon some actions of Religion, and so bee effectually changed? If this were all, what great matter were there in Reli∣gion? what need Agrippa stand out in the mid-way? what need hee be but halfe perswaded to bee a Christian? hee might easily be perswaded to be a Christian, if he might hold his Heathenisme, and be a Christian too. What need Faelix tremble, to heare Paul dispute of righteousnesse and judgement to come, if hee might be unrighteous, and a Christian too? What need the young man be sorrie, when Christ bade him sell all and follow him; if he might hold all hee had, and be worldly affected, and be a Christian too? what need any of the labours of a Christian? to what use were a power of godlines, spoken of in Scripture? What powerfull mat∣ter were there in Religion, if a man might hold his sinnes, and yet bee a Christian, and a beleever, and be in Christ too? a drunkard, and yet bee saved? a prophaner of the Sabbath, and yet bee in Christ? what great matter were there? it were nothing to bee a Christian; nay who would not bee one? What need Saint PaulPage  740 expose himselfe to such watchings, and fastings, and sufferings, if hee might have gone on in the way of the World, and yet bee in Christ too? No beleved, it is another-gates matter to bee a Christian, then for a man to hold his old customes, and waies, and courses, and yet hope to bee saved too. Let no man deceive him∣selfe •…th this, the matter of Christianitie, it is a laborious worke, Religion is a very serious thing. A man that indeed will bee Re∣ligious, hee must follow Christs rule; first deny himselfe, and take up his Crosse and follow him: what need a man deny him∣selfe, if hee might hold his sinnes, and yet follow Christ? Well know this, the ground is cleare, there must bee a turning from sin, as well as a turning to God, if a man have union with Christ.

Now to conclude, with a word of application; First, if it bee so, It serves to convince us this day in the presence of God, the * multitude of us now before the Lord to heare the Word, and pro∣fesse our union with Christ, and yet there is no such matter. If wee were united with Christ, there would bee living to God, by vertue of that union with Christ. It is living to God in the course of our life, that gives us comfort of our union with Christ. De∣ceive not your selves, wee may say of many, as the Lord sayth of Sardis, Thou hast a name to live, but art dead. There are abundance that have a name to live, but are dead: A man would wonder at it, that wee should say to a Congregation of so many people; that there were few alive among them all: that the most whose eyes are now upon the Minister, and whose eares are open to the Word; yet they are but dead, they are not alive, though they walke, and though they speake and doe the actions of a naturall life; they live naturally, but are dead spiritually, they have a name to live, but are dead.

The Lord tells Ieremie, Ierem. 5. That there was such want of * good men in Ierusalem, that hee might goe up and downe the Streets of Ierusalem, and not finde a man. A man would wonder that the Lord should use such an expression; Hee might have said, hee should not finde a good man, a just man, a godly man; but not finde a man sayth hee, as if hee were not worthie the name of a man in the Streets of Ierusalem, that was not appliable and con∣formable to Gods will. That a man should goe in the Streets of London, and not finde a man; that hee should goe into Moore-fields on the Sabbath day, and see a multitude of dead Ghosts walking there; that hee should goe in the Streets, and see a multitude of dead persons sitting at their doores: that hee should goe up and down to the houses of men, and see a multitude of dead creatures talke of worldly things on the Lords day: a man would wonder hee should finde so many dead men, eating, and drinking, and talk∣ing, and walking, and yet dead still. The Text makes it cleare Page  741 here, If wee bee not dead unto sinne, wee are not alive to God; there is no being alive to God, except a man be first dead to sin.

Shall wee come to the tryall? Beloved, there wee shall finde among the many of you that heare the Word, many are dead in sinne. What meanes the prophanation of the Sabbath? what meanes the great neglect of Familie-duties? Come to your hou∣ses, there bee not the prayers of living men there; there bee not the meditations, and conferences of men that are spiritually alive in your Families; and shall wee thinke you are alive? Come to men in their shops, and dealings, and see them dead in their world∣linesse, and covetousnesse; and shall we say they are alive to God? Alas beloved, goe to the particulars of mens lives, you shall heare them speak the words of dead men, spiritually dead; in swearing, and cursing, and reviling, and blaspheming, and bitternesse; and yet shall wee say that they are alive? Looke upon all the actions of men, it were an endlesse worke; where wee finde dead workes, wee conclude there is a dead man: when men doe the things that are the actions of a man spiritually dead, we conclude they are spi∣ritually dead; the Holy Ghost sayth so, for they are dead in trespas∣ses and sinnes; therefore now let us come a little closer. There are abundance that perswade themselves that they are alive; therefore a little try your life, by your death to sinne.

What are your opinions, and judgements, concerning your owne wayes? those things that the Word of God condemnes for evill: those things that out of the Word are preached to you day lie by way of reproofe of sinne; that are spoken to you by Christian friends, by way of admonition to bring you out of your sinnes, how doe you take them, and digest them? are they pleasing to you, because they tend to the killing of sinne? or are they distastefull, because they give you not rest in your sinnes? What; doe you judge sinne worthy to live, and your selves not dead the while? It is a note of a man that is alive in sin, that hates reproofe; that hates him that reproveth in the gate: hee that hates him that reproves his ill workes, hee is not dead to sinne, for hee doth not judge his sinne worthy to die.

Againe, come to your affections, what is it you delight in? When a man lookes upon a thing that is dead, if it be indeed dead; the sight of it is terrible, and gastly, and troublesome to him. When Sara was dead, though Abraham loved her deare in her life, remove my dead out of my sight? If sinne in thee bee as a dead thing, how doest thou looke upon it? dost thou looke upon it as a thing that thou art afraid of? as a thing that thou art the worse when thou seest it. When the objects and occasions of sinne are presen∣ted to you, how stand you affected then? all that are dead in sin, take thought to fulfill the lusts of the flesh, as the Apostle sayth, Page  742 they delight in it, sinne is sweet to them as Iob sayth: but if on the otherside you looke on it with indignation, loathing, and de∣testing, and abhorring sinne, and your selves for sinne; then it is a comfortable signe of your death to sinne.

Againe, when you doe looke on it, doe you looke upon it as a ruler, or as an enemie? for there is a great deale of difference. A theife may come into the house, as well as the Master of the house; but they come not with the like authoritie, nor with the like ac∣ceptance: the theife comes, but you know all the house sets against him, and never rest till they cast him out; and if they want strength, they cry for helpe: but the Master of the house comes in, and then all the servants are in their places to doe him service, all take care to please him, and give him content. How entertaine you the motions of sinne? looke upon your former wayes, upon your former customes, and vanities; looke upon your wonted course of ill, and consider now whether there bee an endeavour to satisfie the sinfull inclination of your hearts? or is there a striving, and using all meanes to be rid of it? Do you make this your question to the Ministers you converse with, to the Christian friends with whom you consult in this case, how to be rid of such a cor∣ruption, how to get such a sinne purged out? Is this the matter of your prayer to God? doe you crie to Heaven for helpe, to get out this theife that is stollen into your hearts, this traytour that conspires against the glorie of God, this rebell, that maintaines a fight against the kingdome of Christ, doe you so looke on it? It is a signe you are dead to sinne, or else sinne is alive in you, and you are dead in sinne.

Thirdly, and lastly, consider your actions, consider your conversation; doth sinne get strength, or is it weakened? For know that this is not the mortification of sinne, that a man be never troubled with it more, that hee never heare more of it, that hee be never more troubled with the motions of sinne, no? As a man that hath a deadly wound given him, it may bee hee more fiercely sets on him that gave him the deadly blow, then ever be∣fore; yet he falls dead at his feet after, so it is with the motions of sinne: thinke not when sin is dead, by vertue of our union with Christ, that we shall not bee tempted any more to sinne, that you shall not have sinne any more in you: no, it will bee in you, and molest you; But what fruit doe you bring forth? What actions doe you? what strength hath sinne? all the strife it hath, is but to disquiet, and disturbe you, not to rule and command you as it was wont to doe. It is a signe that sinne is dead naturally, by way of incoation, it will die in the end, you shall heare no more of it at the last: and though it a great while disturbe you, and disquiet you; yet this is your comfort you are disturbed, and you main∣taine Page  743 Gods quarrell against your corruptions, and fight against it; it is a signe it hath a deadly blow. Therefore let every one consider his estate, let no man denie himselfe his owne portion: let him that is dead in sinne, know that hee is dead, and the wret∣chednesse of that condition, eternall death begins in that death. And let him that is dead to sinne, know that hee is alive to God, and is among those that live in Christ, and shall be saved.

A word of exhortation, and so I conclude. Doth this testifie our life in Christ, that wee are dead to sinne? Then as you hope * for any comfort, or privilege, or advantage by Christ; labour to make this good to your soules, and labour to secure this evi∣dence more and more, that you are dead to sinne. There are none that heares mee this day, but they professe they hope to bee saved by Christ, and they looke for no other name under Heaven to bee saved by, but the name of Jesus. It is certain, but who will Christ save? they are such as whom hee sanctifies; and will hee sancti∣fie such as by union with him are dead to sinne, and alive to God? Then I beseech you make this good to your selves, strive more, and more to kill sinne; take this as a quickning argument, that you are in Christ, and therefore you must bee conformable to Christ. Sayth the Apostle, Hee bore our sinnes in his bodie on the Tree, 1 Pet. 2. 24. that wee might be dead to sinne, and live to righteousnesse: Why * did Christ beare your sinnes in his bodie upon the Tree? but for this very end; that as hee dyed for sinne, you might dye to sinne. Now that wee may perswade you, know that it is upon speciall * ground, you lose nothing, but get much by it; the more you dye to sin, the lesse you lose by it.

First, you shall not lose any thing that is comfortable, and good, you shall not lose life by it; nay indeed the more you sinne, the * more you die; every sinne is deadly, and mortall, every sin tends to your destruction, to the taking away of life, this is certaine. Therefore looke as a man when hee is in a mortall dangerous dis∣ease, that every man concludes, if the disease prevaile hee will dye; nay, it hath so farre prevailed, that it will bee the death of him: you need no more to perswade him to spend all his estate upon Physitians to cure that disease. Now the sinnes that you cannot endure should bee reproved, that you cannot abide to re∣forme; they will be death in the end, your eternall death, therfore labour especially against them: When wee diswade you from sinne, and perswade you to purge out sinne, wee perswade you to your cure, to bee free from your disease, to be free from that that will end in death.

You shall not lose any rest and peace by it: the more you mor∣tifie * sinne, the more rest and peace you shall have; nay, the more sinne rules, the lesse rest and peace, There is no peace to the wicked:Page  744 but they are as the troubled waves of the Sea, that alway foame, and cast up myre and dirt, as the Prophet speakes, such is the rest∣lesse agitation of a man that goes on in sinne, he is ever restlesse, and unquiet. Would you have peace, and quiet? get out sinne that hinders all peace and quiet.

Againe, you shall not lose outward good things, not credite, * and name, and esteeme. Nay, what dishonours you, and expo∣seth you to reproach, and shame, and obliquie, is it not sinne? For, what is it that men are evill spoken of, is it not for this, and that par∣ticular evill? Doe you love your name? avoide sinne, sinne will end in shame, it is the issue, the fruit of it. God will give you honour with his servants, nay, even in the hearts of the wicked. You know the more men strive to mortifie their sinnes, the more the world reprocheth them ordinarily: but wee must not judge what men doe in their jollitie, and in their passion; but what them∣selves doe, when they are upon the wracke of a troubled consci∣ence, upon their death-bed, oh then if they might die the death of the righteous, oh then they would they had lived the life of the righteous, or any thing then, if they had beene like such a one whom they scorned. This gained esteme of Iohn in Herods heart.

Againe, you shall not lose your wealth, your estate: all losses of estate that are judgements, and punishments, they are but the * fruits of sinne, you shall keepe your estate, and keepe it with com∣fort, as farre as it is good for you, your sinnes provoke God, even to curse your blessings.

You shall not lose your pleasure if you part with sinne; nay, * you shall gaine pleasures. All sorrow, and griefe of heart, and disquiet of spirit, that ariseth from terrour of conscience, are they not hence, because of sinne? Would you have joy, and pleasure unspeakable, and glorious? part from sinne, that is the cause of sorrow. When wee bid you part with sinne, we speake to you to * part with a needlesse thing, it is a superfluitie, as well as hurtfull, superfluitie of malice, what need one sinne in the world? cannot you live, and be happy without it? cannot you live comfortably, and die blessedly without sinne? Nay, is it not that that hinders your blessednesse and happinesse? The Angels in heaven they are blessed, because they are without sinne: but those of them that sinned, they are reserved in chaines of darknesse, to the judgement of the great day. Adam in Paradise, in the state of innocencie; he was blessed, he was without sinne: but as soone as he sinned, hee was cast out of Paradise; and a Cherubin set with a flaming sword, to keepe the way of the Tree of life, that man should not come at it. You your selves, the best comfort, the best peace, the best evidences you have, are those that doe arise from your hatred of Page  745 sinne. Therefore doe but consider how needlesse a thing it is. Can you got any thing by it? can you live a day longer, or an houre more happy? can you be a whit better by it? If you could enjoy any present good by sinne, there were somewhat to bee pleaded: but what is it? you get a little wealth by unrighteous∣nesse, is it gaine? Iob saith, their belly shall be filled with gravell. If a man fill his belly with gravell, what hath hee gotten by it? you will get that that you must cast up againe: you get that that one day you will wish you had never knowne: as Israell when they turned to God, they should say of their garments of silver and gold, that they had made for their Idols, Get you hence. So every worldly man that raiseth his estate by unrighteous meanes, the time will come that hee shall wish all the money that he hath gotten were in the bottome of the Sea, that he had never knowne what a penney, or a house, or apparell had meant, that he hath gotten, or made, or appropriate to himselfe by any unrigh∣teousnesse whatsoever. What use is there of it? And will you lose your soules for that that is nothing? and will you lose hea∣ven for that that is needlesse? and eternall happinesse for that that will not doe you a moment of time, not a little present good, not a little present ease, not a little present comfort?

But lastly, the great benefit that redounds by it, that is spoken * of in the Text, it is that you shall live, and live to God. The more you die to finne, the more you shall live to God through Jesus Christ. Now wee come upon a strong motive to perswade you to set more heartily against those evils that are daily reproved, the more you die to them, the more you shall live to God. Sup∣pose the worke of repentance be a hard taske, suppose it should be somewhat painfull; suppose it bee something that vexe and disquiet the naturall spirit of man: as there is paine in repentance, and mortification of sinne, yet neverthelesse if you may get eter∣nall life by it, is it not worth the while? Consider what you doe for naturall life, suppose a member of the body bee gangrened, that it is in danger to bee spread over the whole body, and the ta∣king away of naturall life, the losse of a hand, and the losse of any member, though it bee never so usefull, rather then the body shall be in danger, and a man deprived of life, you will lose a use∣full member: and when you have done, you doe it but in hope to preserve life: for you are not sure when you have cut off that member to live a day after: but yet because it is possible, because it is the way to naturall life: and yet if you have that life granted, suppose for terme of yeares, as Hezekiah had for fifteene yeares, yet it is but a naturall life, a life full of miserie, a life exposed to many vexations and disquiets, a life that hath so many troubles in it, that men in the best estate of health wish sometimes that they Page  746 were dead, through disquiets, and troubles, and yet for the pre∣servation of a troublesome life, if you were sure of that, you would lose a member. I know when we come, and speake of re∣nouncing your former wayes, your covetousnesse, and prophane∣nesse, and pride, and vanitie, and wickednesse in any kinde, wee speake of cutting off of hands, of members of the bodie, they are so deare: therefore Christ saith, If thy hand offend thee, cut it off; if thine eye offend thee, pull it out; it is better to goe to heaven with one hand, then to hell with both. This I say, I know you apprehend it a hard lesson, there is no life, no Christ, without such a death to sinne. Yet it is a truth, and a necessarie truth for you to know, and therefore consider it, and that seriously what you lose. If we come and perswade you to cut off some usefull member, yet you yeeld to that for a naturall life: you will cut off a hand that is as usefull as any member of the body: but we bid you cut off su∣perfluous members, those needlesse members, the members of sinne that will be your death. Wee would have you but to be rid of the Ulcer, that is all we would have you deprived of, to preserve spirituall life, and to live to God. If I were to speake for a naturall life, it were but temporall, it were but upon conje∣cture: but we speake for a life upon certaintie. When wee per∣swade you to die to sinne, that you may live to God; wee assure you that this will certainly follow on it, you shall live to God, if sinne die in you, and we speake not only upon certaintie, but for eternitie too, you shall doe it for eternitietoo, you shall doe it for eternitie: it is not a life that ends. Nay, wee speake for a life wherein there is true happinesse, that hath no mixture of miserie to make you wearie, but a life that hath perfect peace and joy: a life that hath blessednesse begun, and shall have blessednesse perfected in heaven: this life we perswade you to live.

Consider now what we say, if there were more, you shall live to God the more you die to sin, Skin for skin (saith Iob) and all that a man hath he will give for his life: but if it be such a life as this, to live to God, a spirituall life; what? to live as the Angels doe, that live with God! to live as the Saints in Heaven, that live in the fruition and sight of God, wherein they are blessed! such a life we perswade you to.

A life infinitely above this, if this life had all the contentment the earth could give it, it were not worthy to be compared, though a man might live a thousand yeares in the confluence and abun∣dance of all prosperitie, it were not to be compared with one mo∣ment of the happinesse of the spirituall life that we shall live in for all eternitie with Christ. Now consider, take things, and com∣pare them together; here is such a particular sinne that I was gi∣ven to, to pride, to covetousnesse, to prophanenesse, to wickednesse Page  747 of this sort or of that sort, if I goe on in it, I die eternally, I lose God, and heaven, and my soule, and happinesse: what shall I get by this when I have done it? I gratifie Satan, I destroy my soule, I have lost my selfe and am undone for ever. And what a mad∣nesse is this for a man to venture the eternall ruine and destruction of himselfe, and that for a thing of nothing, for that that will make him miserable now, and more miserable eternally.

Consider, and know to whom I speake, I speake to yon that have heard the Word, and many times received the Sacrament. What did you when you received the Sacrament? was it not a pledge to you of your interest in Christ, and of your union with him? and that Christ is as truely united with you, as that you ate and dranke? Now let it appeare, make you account, whatsoever you were before make you account, reckon ye, goe not by guesse and say, I hope it will be better with mee then it hath beene; no, but reckon, conclude, make accompt, I must be another man, I may not be what I was, I must leave those things that are ill; I must apply my selfe to another course; Indeed I walked in a way of enmitie to the wayes of God, in estrangement from God, in worldly wicked wayes, but it must not now bee so, I must make account now that Christ is mine, I am now dead to sinne, and therefore dead to sinne, that I may live to God: if there bee any life of grace in me, it will appeare by my death to sinne. I must must make account of this, I must doe this, and this is the best way of making a right use of the Sacrament. Why are men as bad after the Sacrament as before? because they reckon not, they make not account for themselves, that they are dead to sinne. Make ac∣count you have received life from Christ, and you must act that life, and now set your selves to it, reason with your owne hearts, why doe I thus, and thus? As Ezra reasons, Ezra 9. 13. Lord,*since thou hast kept us from being beneath for our iniquities, should wee sinne more? So consider, hath the Lord kept me from hell, and ad∣mitted me to his Table, where he hath spoken peace to mee, hee hath spoken reconciliation in Christ, shall I returne to sinne against him? certainly he will be more angrie now then ever he was be∣fore: the sinnes that I commit now, will bee greater then all the sinnes I have committed hitherto; for now I sinne against more grace, and against greater mercie: for God hath againe renewed the Covenant of peace, whereas he might have cast me off for my former breach, and shall I provoke him againe? hath the Lord washed mee, and shall I defile my selfe againe? God forbid. Rea∣son with your selves, I must not be as I was: it is not for mee to doe as others that know not God, and that are not in Covenant with God, or as I was wont to doe before; I know what it is to bind my selfe in covenant, to receive the Sacrament, I must be in Page  748 another fashion, and course of life, then ever I have beene. There∣fore when temptations come to sinne: for you must not thinke to be rid of all motions, and temptations to sinne: and whensoever there comes new temptations, not to conclude you have received the Sacrament in vaine, say not so, but rather say, now comes the tryall; this is that whereby God will trie what fruit comes, of the cost and paines, and mercies he hath bestowed on mee; here is a messenger sent for fruit. If I can withstand the commands of sinne, and resist the motions, and looke on it as a hatefull thing, I make it manifest that I am indeed dead to sinne, as the Scripture saith here, reckon that you are dead to sinne.

Therefore as when a man is delivered from being a Galley∣slave under the Turkes, and his ransome is paid: if his old Master come, and command him to the Galleyes: hee saith no, my ran∣some is payd, I am free, and I will not any more bee a slave. So reckon thou art no more to be such as thou wert wont to be: for now reckon your selves, saith the Apostle, if you be in Christ, that you are dead to sin, and alive to God, through Iesus Christ our Lord.