Looking Unto Jesus by Isaac Ambrose: A View of the Everlasting Gospel.
Section 7.2.9. - Of Conforming to Jesus in that Respect.

BOOK 7. THE RESURRECTION.

CHAPTER 2.

7.2.9. Of Conforming to Jesus in that Respect.

Of Conforming to Jesus in that Respect.

Let us conform to Jesus in respect of his resurrection. In this particular I shall examine these queries. 1. Wherein we must conform? 2. How this conformity is wrought? 3. What are the means of this conformity as on our parts?

1. For the first. Wherein we must conform? I answer in a word, in our vivification. There is a resemblance of our vivification to Christ's resurrection; and if we would know wherein the analogy or resemblance of our vivification to Christ's resurrection doth more especially consist; the apostle's answer is very express, "Like as Christ was raised up from the dead by the glory of the Father: even so, we also should walk in newness of life," Rom. vi. 4. Christ's resurrection was to newness of life: it was a new life, a life different from that which he lived before, and so is our vivification a new life; it is a life of a new principle, of new actings, of a new state, of a new relation, of a new income, and of a new kind or manner.

(a). It is a life of a new principle before vivification, our principle was the flesh, or world, or devil, "In time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience," Eph. ii. 2. but now we have a new principle, a Spirit of holiness or sanctification, the Spirit of God, even the same Spirit which dwelt in the human nature of Christ, and raised him, "If the Spirit of him that raised up Jesus from the dead dwell in you," Rom. viii. 11. it is an indwelling Spirit: even as the soul dwells in the body, so doth the Holy Ghost dwell in the soul of a regenerate person, animating, and actuating, and enlivening it. This is the new principle that God puts in us after vivification.

(b). It is a life of new actings. According to our principle so be our actings, "They that are after the flesh, do mind the things of the flesh; but they that are of the Spirit, the things of the Spirit," Rom. viii. 5. If some men hear of a good bargain, they mind it, they find their souls going on with much activity; there is something in them proportionable to that which is propounded; but if they hear of divine love, and of the riches of grace, they find their souls flat, immoveable, and dead, they mind no such things; now, on the other side, they that are vivified, according to their principle, they put forth their power more or less; if they hear of the glorious things of the gospel, they find inward workings, (unless it be under a temptation) they find their souls drawn out to close with the goodness of the thing propounded, "They mind the things of the Spirit," i.e. they muse and meditate, and think on these things, they affect them, and love them, and like them, they care for them, and seek after them with might and main, they "live in the Spirit, Gal. v. 25. They walk in the Spirit, they are led by the Spirit, Rom. viii. 1, 14. They serve in newness of the Spirit," Rom. vii. 6. How might we try our vivification even by these actings of our principle within? What, do we mind the things of the Spirit? Do we find things heavenly and spiritual, to be sweet and savoury, and best pleasing to us? Is the sabbath our delight? Do we long for it before it come? Do we rejoice in it when it is come? Do we consecrate it as " glorious to the Lord" Isa. lviii. 13. Do we come to the exercise of religion, whether public or private, with much delight, and with cheerfulness as to a feast? What is this but the life of God? But if these things be harsh and unpleasant, if the Sabbath be a burden, if holy exercises be irksome and tedious, if in attending on the word we are heavy and drowsy, and we find no relish, no sweet, no savour, in the ointments of Christ, no goings out of the soul with an activity to the things propounded; O then deceive not ourselves? we have no good evidence of our vivification.

(c). It is a life of a new state, before vivification we are in an unjustified estate; sins are unpardoned, we are unreconciled, "And such were some of you, (said the apostle to his Corinthians) but now ye are washed, now ye are sanctified, now ye are justified in the name of the Lord Jesus Christ, and by the Spirit of our God," 1 Cor. vi. 11. This justification denotes a state, and is universal and unalterable, I know Arminians deny such a state, for as by their doctrine, no man can be absolutely elected till he die, so neither absolutely justified; for (say they) he may fall into such sins, as that though formerly justified, yet now he may be condemned; yea, to-day he may be justified, and tomorrow thrown out of that estate. But again, this we hold, that those that are once justified, are never again cast out of God's favour. As Christ once died, but rose again never to die more, death hath no more power over him; so a justified man once allied to God through Jesus Christ, doth from that time forward, as necessarily live, as Christ himself by whom he doth live; there is an immortal and indissolvable union betwixt Christ the head and every believer; our justification depends not on our own strength, but it is built on Christ himself, who is the same yesterday, and to-day, and forever, and hence it is that a justified man can no more cease to live in this state of justification, than Christ can cease to live in heaven.

(d). It is a life of new relations, this immediately follows our state; if once we are justified, then we are related to God and Christ, and to the covenant of grace.

(i). To God. Before we were vivified, God and we stood at a distance, God was our enemy, and we were his enemies, "At that time (saith the apostle) ye were without God in the world, but now in Christ Jesus, ye who sometimes were afar off, are made nigh by the blood of Christ," Eph. ii. 12, 13. God that was a stranger, stands now in near relation, he is a friend, a father, a God all-sufficient to us.

(ii). We are related to Christ. Before vivification, we were a Christless people, "At that time we were without Christ," Eph. ii. 12. but now we are united to Christ, and (which is more) now we make use of Christ with the Father: O the comfort of this relation! a troubled spirit looks on his sins, and they thrust him away from God, what communion hath light with darkness? But then comes the Lord Jesus, and takes him away by the hand, and leads him to the Father, and says, "Come, soul, come along with me, and I will carry thee to the Father, wilt thou make use of me?" It is the apostle's saying, That "through him we have an access by one spirit unto the Father," Eph. ii. 18. we have a leading by the hand, "Christ hath once suffered for sins, the just for the unjust, that he might bring us to God," 1 Pet. iii. 18. By nature we are severed from God, and if he manifest himself, he is dreadful to us, "Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear," Isa. lix. 2. But in Christ we approach boldly before him, because Christ hath taken away our sins which are the mountains of separation. "In Christ we have boldness, and access with confidence by the faith of him," Eph. iii. 12. Here is the difference betwixt a man related to Christ and a mere stranger; the stranger knows not how to go to God, God stands as a judge, he is as a malefactor, the law an accuser, sin his indictment, and what is the issue? "Every mouth is stopped, and all the world is guilty before God," Rom. iii. 19. But he that is related to Christ, Christ takes him by the hand, and so he goes with boldness and confidence, and pleads his righteousness before the Father; "Who shall lay anything to the charge of God's elect? It is God that justifieth? Who is he that condemneth? It is Christ that died, yea, rather that is risen again," Rom, viii. 34. In the very matter and cause of justification, wherein no man can stand, or dare to appear or show his face; a Christian coming with Christ his advocate, he dares to appear, and to plead his cause, and to stand upon interrogatories with God himself, yea, and to ask God himself, (humbly and with reverence) What he hath to lay to his charge? What more he will, or can in justice require for satisfaction, than his surety hath done for him?

(iii). We are related to the covenant of grace. Before vivification we had no such relation, "At that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenant of promise," Eph. ii. 12. But now the covenant is ours, that fountain or bundle of promises is ours, God is our God, and we are his people. O the blessedness of this privilege! "Happy is the people that be in such a case, yea, happy is the people whose God is the Lord," Psal. cxliv. 15. The covenant is reckoned all happiness, it contains in its bowels all benefits in heaven, or under heaven, as a man may say of anything he hath in possession. This is mine, so may they that are in covenant with God, say, he is mine, I have God himself in my possession. How might we try our vivification even by this communion we have with God and Christ, and the covenant of grace? Christians! look unto your own hearts! have you not felt in your approaches to God, some risings or workings of the Spirit of the Lord, concluding the pardon of your sins? Hath not Christ taken you by the hand, and led you to the Father? It may be your own guilt made you afraid, but the discovery of Jesus your righteousness, made you bold to go to God; you felt boldness coming in on this ground, because all your approaches or drawings near to God, were bottomed on Jesus; hath not God married you to himself? Hath he not conveyed himself (through his holy Spirit) into your own hearts by way of covenant? Hath he not sometimes whispered to your souls, thou art mine? and have not your souls echoed back again to the Lord, thou art mine? Much of the truth of all this would appear, if Christians would but daily observe the movings of their own hearts; for as he that hath the spirit of Satan, shall ever find him putting on and provoking to evil, so he that hath the Spirit of God, shall most (or at least frequently) find and feel it active and stirring in the heart, to the reforming of the whole man; the holy Spirit is not idle, but he rules and governs, and maintains his monarchy in us, and over us, in spite oi the power of Satan, and privy conspiracy of a man's own flesh.

(e). It is a life of a new income, I mean of a saving income, as of grace, power, light, etc. Before vivification there was no such income, a man before his conversion might hear, and pray, and do all duties; but alas! he feels no sweet, no power, no virtue, no communion with Christ. If I might appeal unto such, I beseech you tell me, you have been often at prayer, what have you gotten there? What income hath appeared? If you answer truly, you cannot but say, "I went to prayer, and I was satisfied that I had prayed; I never observed whether I had got any power, or strength, anything of mortification or vivification; I never found any lively work of God in my soul, either in prayer or after prayer:" Or you have been often at this ordinance of hearing the word; what have you gotten there? What income hath appeared? "Why, truly nothing at all; it may be a little more knowledge, but nothing that I can say was a saving work of God; some one that sat with me in the same seat, found much stirrings of God; Oh what meltings! cheerings, warmings of the Spirit, had such a one, and such a one. The word was to them as honey, and as the honey-comb; but to me, it was as dry bread; I found no sweet, I got no good at all." Or, you have been often tossing the Bible, and you have observed this or that promise; but, O what income hath appeared! surely nothing at all. "I wonder at saints, that tell of so much sweetness, and comfort, and ravishing of heart, that with joy they should draw water out of these wells of salvation, whereas I find therein no joy, no refreshing at all!" Ah! poor soul! thou art in a sad case, thou art not yet vivified, thou hast not the life of God in thee. After vivification, thou wilt in the use of ordinances (at least sometimes, if not frequently) feel the saving incomes of God. In prayer, thou wilt feel the Spirit breathing in, and carrying up thy soul above itself; plainly declaring, there is another power than thy own, which makes thee not only to exceed others, but thyself also; in hearing of the word, thou wilt see the windows of heaven set wide open, and all manner of spiritual comforts showered down upon thee; thou wilt hear the rich treasury of everlasting glory and immortality unlocked and opened, so that thou mayest tumble thyself amidst the mountains of heavenly pearls, and golden pleasures, joys that no heart can comprehend, but that which is weaned from all worldly pleasures, "As it is written, how beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things?" Rom. x. 15. In the meditation of the promises, or of divine love, thou wilt find meltings, quickenings, encouragings, filling thy heart with gladness, and glorying, and thy mouth with praises, and songs of rejoicings; Oh! what fountains of life are the promises to a living man! to a soul that is vivified! What food, what strength, what life is a thought of Christ, of heaven, and of God's love to a spiritual man? Whereas all these glorious things of the gospel, are to the natural man but as a withered flower, a sealed book, a dry and empty cistern, he hath no use of them.

(f). It is a life of another kind or manner. Before vivification our life was but death, because we ourselves were but dead in sin, even whilst alive, "She that liveth in pleasure, is dead while she liveth," 1 Tim. v. 6. "And ye were dead in your sins, and the circumcision of your flesh," Col. ii. 13. But after vivification we live, How live? a spiritual life, "I live by the faith of the Son of God," Gal. ii. 20, an heavenly life, "For our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ," Phil. iii. 20, an immortal life, "Christ being raised from the dead dieth no more, death hath no more dominion over him; -- likewise reckon yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord," Rom. vi. 9, 11. You know the meaning of Christ, "Whosoever liveth, and believeth in me, shall never die," John xi. 26. He shall never die a spiritual death, never come under the dominion of sin, never totally fall away from grace; that incorruptible seed by which he is regenerate shall abide in him forever. "If Christ be in you, the body is dead because of sin, but the Spirit is life because of righteousness," Rom. viii. 10, the body indeed is subject to corporal death, through the remainders of sin, but the spirit is life, even that little spark of grace, through the most perfect righteousness of Christ imputed, is life here, and shall be life hereafter, even forever. And herein is our vivification answerable to Christ's resurrection, "Like as Christ was raised up from the dead, by the glory of the Father, raised up to a new life, even so we also should walk in newness of life," Rom. vi. 4.

2. For the second question, how is this conformity or vivification wrought? I shall answer only to the state, and so our vivification is usually wrought in us in this manner. As, (a). First, In the understanding. (b). Secondly, in the will.

(a). First, the understanding:

(i). The understanding lets in the verity and truth of what the gospel hath recorded, "in him was life, and the life was the light of men, John i. 4. -- I am the bread of life, he that cometh to me shall never hunger, and he that believeth on me shall never thirst, John vi. 35. -- I am the resurrection and the life, he that believeth in me, though he were dead, yet shall he live, John xi. 25. -- I am the way, the truth, and the life, John xiv. 6. -- And this is the record that God hath given to us eternal life, and this life is in his Son; he that hath the Son hath life, and he that hath not the Son, hath not life," 1 John v. 11, 12.

(ii). This light let in, the understanding thence inferreth as to a man's own self, that by the assistance of the Spirit of holiness who raised up Jesus from the dead, it is possible for him to attain this life; others have attained it, and why not he? "You hath he quickened who were dead in trespasses and sins;" here is a precedent for a sin-sick soul; "in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience," Eph. ii. 1, 2, this was the state of the Ephesians, But were they all? No, no; ye, and we also, "among whom also we had all our conversations in times past. But God who is rich in mercy for his great love, wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, -- That in ages to come he might show the exceeding riches of his grace in his kindness towards us through Christ Jesus," verses 3, 4, 5, 6, 7. Christ's dealings with some are as flags and patterns of mercy hung forth to tell, and to bring others in: whence the understanding infers, "It is possible for a dead soul, yea, for my dead soul to live; others have lived, and why may not I? I discover in those scriptures, even in these precedents, a door of hope to myself," why "Lord, if thou wilt, thou canst make me clean, Matth. viii. 2. -- yea, if I may but touch thy garments, I shall be whole, Matth. ix. 21. if thou wouldst but say, O! ye dry bones hear the word of the Lord, then breath would enter into me, and I should live," Ezek. xxxvii. 4, 5. Surely if Christ be risen again from the dead, there is no impossibility but I may rise, if others have been raised by the virtue of Christ's resurrection, why may not I? However, this may seem to be little or nothing, yet considering the soul in a mourning, dark, disconsolate frame, under deep apprehensions of sin, guilt and wrath; full of confusions, distractions, despondencies, staggering and sinking terrors; it will find it something; yea, it will look on it as a glorious work to discover but the morning star through so much darkness, anything of life, in such a valley, and shadow of death.

(iii). The understanding hath yet some brighter believing beams; it confidently closeth with this truth, that it is the will of the Lord that he should come, and live, and believe, and lay hold on Christ; it apprehends the particular designs of mercy to him, and doth really principle the soul with this, that God doth particularly call, invite, and bid him come to Christ the fountain of life, for life. Now the understanding takes in general gospel calls in particular to himself. It is my poor languishing soul which the Lord speaks to, when he says. "Come to me all ye that are weary, and I will give you rest," Matth. xi. 28. -- "Awake thou that sleepest, and rise from the dead, and Christ shall give thee light," Eph. v. 14. Surely this is a great work when set home by the Lord, that the soul acts in its addresses to Christ in the strength of a particular call from God.

(b). And now the answer to this call is wrought up in the renewed will; as thus: --

(i). The will summons all its confidences, and calls them off from every other bottom to bestow them wholly upon Christ; and this consists in our voluntary renouncing of all other helps, excepting Jesus Christ alone; now the soul says to idols, "Get ye hence, Ashur shall not save us, we will not ride upon horses, neither will we say any more to the works of our hands, ye are our gods," Hos. xiv. 3. "Ashur shall not save us," not only cannot, but shall not save us; now as the soul is dissatisfied in judgment, as to the resting on anything but Christ alone, so the heart and will is disaffected to all other helps but Christ alone: now it renounceth its own righteousness, and worthiness, not only because of their inability to save, but mainly because their glory is swallowed up in that unmatchable excellency, which appears in the way of life and salvation by Jesus Christ. It calls home dependence from every other object.

(ii). Hereupon there is a willing and cheerful receiving of Christ, and resignation of ourselves to his actual disposal, to quicken us, and save us in his own way. A great part of the answer of faith to the call of Christ lies in this; for as faith sees life and salvation in the hands of Christ, so it considers it to be given forth in the methods of Christ; and so believing lies not only in assent, but consent of heart, that Christ shall save us in his own way; this is called "a receiving of Christ; as many as received him to them he gave power to become the Sons of God," John i. 12. Many a soul would be saved by Christ, that sticks and boggles at his methods; they will not pass to happiness by holiness; nor set him up as a King and Lord, whom they could consent to set up as a Saviour: o! but now Christ that "stood at the door and knocked," Rev. iii. 10, is received in; consent hath made up the match, and the door is opened that never shall be shut again.

(iii). Upon this follows the soul's resting and relying; the soul's confidence and dependence upon Jesus Christ for life and for salvation; this closeth up the whole business of believing unto righteousness; those various expressions used in scripture of "committing our way and selves to God; of casting our care upon God, of rolling ourselves on him, of trusting in him and hoping in his mercy," etc. wrapt up in faith in this affiance, dependence, not without some mixture of confidence, and resolved resting upon. Jesus Christ; a clear beholding of God in Christ, and of Christ in the promises doth present such variety and fullness of arguments to bear up hope and affiance, that the heart is resolved; and so resolved that we commit ourselves, and give our souls in charge to Christ, "I know whom I have believed, and I am persuaded he is able to keep that which I have committed unto him against that day," 2 Tim. i. 12, 1 Pet. iv. 19.

(iv). The upshot of all is this, that the same close which the soul makes in believing with Jesus Christ as to justification and righteousness, is not fruitless to this effect of conveying life and virtue from Jesus Christ as to grace and holiness; for that union which then and thereby comes to be enjoined with Christ, is such an union as is fruitful in begetting a quickening power and principle in heart; and this is that which we ordinarily Intend by saying, saving faith to be operative; that faith which brings forth nothing of holiness, what is it but a dead faith? "As the body without the spirit is dead, so faith with out works is dead also," James ii. 26. Justification and sanctification are twins of a birth; and hence it is that vivification (which is one part of sanctification) is wrought in the soul after the self-same manner; as:

Thus is the state of vivification wrought. I know it is not in all men after one manner for every circumstance; the methods of God are exceeding various, and we cannot limit the Holy One of Israel; I have sometimes concerning this, desired the communications of others thoughts, whom I looked upon as such, who had more than ordinary communion with Christ's Spirit; and from, one of such I received this answer, "I must profess to you, I have in all my speculations in divinity, found dissatisfaction in the writings of men in nothing more, than in the work of clear and distinct conceptions concerning regeneration, which yet is of such a cardinal importance, as that the great doors of heaven move upon the hinges of it, the Lord enlighten us more, for we see but in part, and prophecy but in part."

2. For the third question. What are the means of this conformity or vivification which we must use on our parts? I shall answer herein both to the state and growth of our vivification. As, --

(a). Wait and attend upon God in the ministry of the word, this is a mean whereby Christ ordinarily effecteth this vivification. By this means, it was that those dead bones were quickened in Ezekiel's prophecy, viz. By the prophets prophesying upon them, "And he said unto me, son of man, -- prophecy upon these bones, and say unto them, O! Ye dry bones, hear the word of the Lord," Ezek. xxxvii. 4. And by this means it is that dead souls are quickened, the ministry of the word is the trumpet of Jesus Christ, when that sounds, who knows but he may quicken the dead? Hearken therefore to this word of God.

(b). Act faith upon the Lord Jesus as to justification. As is the clearness and fixedness of our souls in bottoming ourselves on Christ for righteousness; so will be our quickness, and successful progress in the work of holiness; because "Mary's sins, which were many, were forgiven her, therefore she loved much; but to whom little is forgiven, the same loveth little," Luke vii. 47. Many a soul loseth much of vivification, for want of clearness in its justification, or for want of settledness and stronger measure of acting faith. Oh! what life would be raised as to holiness? What working, binding, filling the laws of love, retribution and thankfulness would there be, when we see ourselves clearly reconciled with God, and wrapt up in the foldings of everlasting love?

(c). Trace every ordinance, and every duty for the appearings of the Son of God. Be much in prayer, hearing, reading, and fellowship with the saints, living in the fullness of sacraments; be much in secret conversings with God, in meditation, expostulation, enquiries and searchings; and (which is a precious work) be much in diligent watching, of hearkening and listening to the movings, workings, hints, and intimations of the Spirit of God; be much in observing the methods, and interpreting the meanings and language of God in all his secret dispensations with the soul; certainly there will be abundance of the life of God conveyed to him that walks in these paths, "Blessed are they that dwell in thy house," might David well say, and one reason is pertinent to this case, because "in your Father's house is bread enough and to spare," Luke xv. 17. While the prodigal that goes out from it shall feed upon husks, and with Ephraim swallow up the east wind. Oh for a spirit of prayer, meditation! etc. Oh for a spirit even swallowed up in communion with God! "Thou meetest him that worketh righteousness, and those that remember thee in thy ways," Isa. lxiv. 5.

(d). Look much at Christ raised, Christ glorified, Christ's resurrection was the beginning of his glory, and therein is comprehended both the glory that draws desires towards Christ, and the grace and power that establisheth faith in its dependency, "They looked unto him and were lightened," Psal. xxxiv. 5. "Unto thee I lift mine eyes, O thou that dwellest in the heavens; behold as the eyes of the servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress, so our eyes wait upon the Lord our God," Psal. cxxiii. 1, 2. It is said of Moses that "he endured affliction, as seeing him who is invisible," Heb. xi. 27. Oh! could we but keep our hearts in a more constant view, and believing meditation of the glory of Christ, our faces would certainly bring some beams of divinity with them from the mount, "We all with open face, beholding as in a glass, the glory of the Lord, are changed into the same image, from glory to glory," 2 Cor iii. 18. The very beholding of Christ hath a mighty conforming and assimilating virtue to leave the impressions of glory upon our spirits.

(e). See our own personal vivification linked inseparably unto, and bottomed unremovably upon the resurrection of Christ: when we can by faith get a sight of this, it is not to speak how courageously and successfully the soul will grapple in the controversies of the Lord against the devil, and our own deceitful hearts; with what strength could Joshua, Gideon, etc. go on, when backed with a promise, and their spirits settled in the persuasion of it? And what use will the promises be in this kind? And (more than all) the life and resurrection of Jesus Christ, when we can clearly and steadfastly rest upon this, that there is an inseparable connection betwixt the resurrection of Christ and our personal holiness, and perseverance to the end? O that 1 could act my faith more frequently on Christ's resurrection! so that at last I could see it by the light of God to be a destinated principle of my vivification in particular! What a blessed means would this be?

(f). Walk as we have Christ Jesus for an example. This example of Christ, though it be not ours, as it is the Socinians 'totum Christi;' yet certainly it yields much to our vivification; who can deny but that acting with the pattern ever in one's eye is very advantageous? Come then, and if we would live the life of God, let us live as Christ lived after his resurrection. But how is that, I answer, --

(i). See that we return to the grave no more; take heed of ever returning to our former state, you may say, What needs this caveat? Hath not Christ said, "He that liveth and believeth in me shall never die, or never fall away?" I answer. It is true, they shall never totally and finally fall away, yet they may fall foully and fearfully; they may lose that strength and vigour, that sense and feeling which sometimes they had; they may draw so nigh to the grave, as that both by themselves and others, they may be accounted amongst them that go down to the pit, "free among the dead," as Heman saith of himself, Psal. Ixxxviii. 5. The apostle saith something that might even startle Christians; he tells of some, "Who have been once enlightened," (by the word) "and have tasted of the heavenly gift," (some flashes of inward joy and peace) "and were made partakers of the Holy Ghost," (the common gifts and graces of the Spirit,) "and have tasted the good word of God," (have found some relish in the sweet and saving promises of the gospel) "and the powers of the world to come;" (have had some refreshing apprehensions of the joy and glory in heaven,) "and yet fall away," (by a total apostacy,) Heb. vi. 4, 5, 6. Christians how far goes this? I know it is said only of such who have a name to live, and no more: but surely it gives a warning to us all that we come not nigh the verge, the brink of the grave again: let us not give way to any one sin, so as to live in it, or to continue in it.

(ii). Let us evidence our resurrection; Christ being raised, he showed himself alive by many infallible proofs; so let us evidence our vivification by many infallible proofs, (i.e.) let us "yield up ourselves unto God, as those that are alive from the dead," Rom. vi. 1 3. Let us walk as men of another world. "If ye be risen with Christ, seek the things which are above, where Christ sitteth on the right hand of God," Col. iii. 1, let us serve God in holiness and righteousness all the days of our life; surely this is the end for which we are delivered out of the hands of our enemies, sin, death, and hell, "Ye were sometimes darkness," (during your abode in the grave of sin), "but now (being risen) ye are light in the Lord, walk therefore as children of light," Eph. v. 8. Walk (i.e.) bestir yourselves in the works of God, "Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee," Isa. lx. 1. When God doth let the sun of righteousness arise, it is fit that we should be about the business of our souls. We see that the night is dedicated to rest, and therefore God that doth order all things sweetly, he draws a curtain of darkness about us, which is friendly to rest; like a nurse, that when she will have her little one sleep, she casts a cloth over the face, and hides the light every way: but when this natural sun ariseth, then men go out to their work; so must we, though in the darkness of the night we snorted in sin, yet now we must bestir ourselves, seeing the sun of the spiritual world is risen over us.

And yet when all is done, let us not think that our vivification in this life will be wholly perfect; as it is with our mortification, in the best, it is but an imperfect work; so it is with our vivification, it is only gradual, and never perfected till grace be swallowed up in glory. Only let us ever be in the use of means, and let us endeavour a farther renovation of the new man, adding one grace to another, "To faith virtue, to virtue knowledge, to knowledge temperance, to temperance patience, to patience godliness," etc. 2 Pet. i. 5, 6, till we "perfect holiness in the fear of God," 2 Cor. vii. 1, till we shine with those saints in glory at the perfect day.

Thus far we have looked on Jesus, as our Jesus in his resurrection, and during the time of his abode on earth. Our next work is to look on Jesus, carrying on the great work of our salvation in his ascension into heaven; and in his session at God's right hand; and in his mission of the Holy Spirit.

Mark xvi. 19. "So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God."

Heb. iv. 14. "Seeing then that we have a great high-priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession."

Heb. viii. 1, 2. "Now of the things which we have spoken, this is the sum; we have such an high priest, who is set on the right hand of the throne, of the majesty in the heavens; a minister of the sanctuary, and of the true tabernacle, which the Lord pitched and not man."

Eph. iv. 8. "When he ascended up on high, he led captivity captive, and gave gifts unto men,--that the Lord might dwell among them."

Psal. lxviii. 18. "You have ascended on high. You have led away captives. You have received gifts amongst people, yes, amongst the rebellious also, that the LORD God might dwell there."

Acts ii. 1, 2, 3, 4. "And when the day of pentecost was fully come, they were all with one accord in one place, and suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting; and there appeared unto them cloven tongues, like as of fire, and it sat upon each of them, and they were all filled with the Holy Ghost, and began to speak with other tongues as the Spirit gave them utterance."

Heb. xii. 2. "Looking unto Jesus, the beginner and finisher of our faith; who for the joy that was set before him, endured the cross, despised the shame, and is set down at the right hand of the throne of God."

2 Cor. iii. 18. "We all with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord."