In the words — (1.) A supposition; and (2.) An inference.
1. The supposition proceedeth on two grounds. One is taken from the general nature of sacraments, that they signify and seal our union and communion with Christ. The other from their direct and imme- diate use, our communion with his death.
2. The inference and consequence drawn thence, that ' we shall be also planted into the likeness of his resurrection.' The reason of the consequence is, because if we have indeed communion with Christ in one act, we shall have communion with him in another ; for the one doth but make way for the other, the death of sin for the life of holi- ness. But what is this likeness of his death, and this likeness of his resurrection ? (1.) The likeness of his death hath been already explained to be a dying to sin and to the world, as the fuel and bait of sin : ' Our old man is crucified,' ver. 6 ; and ' The world is crucified to us, and we to it,' Gal. vi. 14. Not that we are utterly dead to all the motions of sin, but the reign of it is broken, its power much weakened. (2.) What is this likeness of his resurrection ? There is a twofold resurrection — a resurrection to the life of grace, and to the life of glory. The one may be called the resurrection of the soul, the other the resurrection of the body. ^ Both are often spoken of in scripture. The first is spoken of here ; our being quickened when we were dead in trespasses and sins, and raised from the death of sin to newness of
182 SEKMONS UPON ROMANS VI. [SeR. IV.
life, ver. 4. But though regeneration or resurrection to the life of grace be principally intended, yet resurrection to the life of glory is not altogether excluded ; for the one is the beginning of the other, and the other surely followeth upon it by God's promise. The joys and bliss of the last resurrection are the reward of those who have part in the first resurrection, and are raised to holiness of life. When the apostle had first said, Phil. iii. 10, ' That I may know him, and the . power of his resurrection,' he presently addeth, in ver, 11, ' If by any means I may attain to the resurrection of the dead.' When once we are raised from the death of sin to the life of grace, then the benefit reacheth further than to anything within time ; it accompanieth a man till death and after death, and preserveth his dust in the grave, that it may be raised into a body again ; and so in body and soul we are made partakers of the glorious resurrection of the just. So Eph. ii. 5, 6, ' He hath quickened us together with Christ, and raised us up together with Christ.' The one expression signifieth our regeneration, the other our rising to glory. First he quickeneth us by his converting grace, and then glorifieth us by his rewarding grace. All that I shall say concerning this double resurrection may be referred to these three considerations : —
[1.] That both are the fruit of our union with Christ, his raising us to a new life, and his raising us to the life of glory : Rom. viii. 11, ' If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Clirist from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.' The same Spirit that we received by union with Christ doth first sanctify our souls, and then raise our bodies.
[2.] That the one giveth right to the other : Rom. vi. 8, ' If we be dead with Christ, we believe that we shall also rise with him ;' that is, live with him in glory: Rom, viii. 13, 'If ye through the Spirit mortify the deeds of the body, ye shall live.'
[3.] That when we are fully freed from sin, then we attain to the full resurrection. Somewhat of the fruit of sin remaineth in our bodies till the last day, but then is our final deliverance ; therefore it is called ' the day of redemption,' Eph. iv. 30. Well, then, the meaning is, if the fruits of his death be accomplished in us, we shall be sure to partake of all the fruits of his resurrection.
Doct That union with Christ, sealed in baptism, inferreth a confor- mity or likeness both to his death and resurrection.
This point I will lay forth to you in these five distinct consi- derations.
1. That there is a strict union between Christ and believers.
2. That tliis union is signified and sealed in baptism.
3. That this union sealed in baptism inferreth a likeness or confor- mity to Christ.
4. That this likeness and conformity to Christ is both with respect to his death and resurrection.
5. If with the one, by infallible consequence it must be with the other.
First, That there is a strict union between Christ and believers. It is represented in scripture by many metaphors. I will look no
VeR. 5.] SERMONS UPON ROMANS VI. 183
further than that of the text. The similitude is taken from a gvaff, which becometh one plant with the tree upon which it is engraffed, and draweth the sap of life and fruitfulness out of it. So we are united to Christ as the stock, and receive the Spirit from him, as the graff doth the sap from the root. The apostle's word is avfx<^vTOL, ' we are planted together.' We are not so planted together as one tree is by another, sicut arbor inter vel juxta arhores ; thus a whole orchard is planted together ; but the one is planted into another, as the branch is into the stock and root. Trees that are planted by one another may be said to be planted together in regard of situation and place ; but a slip planted into a stock is planted together in regard of sustentation and influence. Once more, this being planted together is not in regard of time, for now some, now others are planted into it ; but in regard of union. All first or last are planted into Christ; they do not all live together in one age, nor are they converted at one time, but they all live in Christ. But because similitudes do not every way square with the thing which they are brought to represent, let us see wherein this similitude of a graff is like or unlike the mystery set forth thereby.